1 Peter 3:3-4. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. 4 Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. Learning evolves out of communion but we should be mindful not to mix the two.Many times we are over anxious to learn or speak or get answers to our prayer requests.We will see the Lord most clearly in the silent still pool,
where we can hear the still, calm, small voice. Kings 19:11-13Here in this place, words are as pebbleswhich when dropped into quiet water,send out ripples and distort the image.He wants to minister to us in the beauty of the silence.In ways He could never communicate by words alone. Psalm 62:5 For God alone, O my soul, wait in silence, for my hope is from Him.He desires to look deep into our souls and as He searches us out and knows us,His blessings will come in ways yet unknown to us.He desires we also minister to Him. We need to be still and wait quietly for His salvation. Lamentations 3:26. It is good that one should wait quietly for the salvation of the Lord.Time spent in His presence is never wasted for only He can touch us the deep in our souls.Our modern, technology oriented lives, have become too busy and too noisy.And we are too eager to impatiently move, to get up and go on with our lives and are easily tempted to dispel the perfect, calm, place in His presence because we’re too busy and so we can do what we need to do to move forward Like a child with a short attention span we want answers and action NOW!We leave our ‘shopping list’ of needs and requirements at His feet, and rush out of His presence, without any semblance of real or meaningful communication and expect home delivery without delay!We are often uncomfortable in the silence.
It takes practice and discipline to remain quiet before Him for any prolonged length of time;Yet it is for us to minister to Him from our inner desire, asking Him to create in us a clean heart, and to renew a right spirit within us. Ps 51:10The still waters of Psalm 23 where the sheep must drink, are those same pure waters, where we too must take in His spirit.Sheep are not happiest when drinking from fast-moving waterNo doubt sheep are afraid of the rushing water and rightly so because if they fall in, their wool would become so saturated, that they would drown with the extra weight pulling them under.
Likewise for us to receive the full benefit of His life-giving waterin the form of His Holy Spirit, Ruach HaKodesh, we must be still and know that He is God. Psalm 46:10Because in the silence and stillness, that pool will reflect all that He is; and all that He will be in us; and all that we can become in Him.The more still that the water is, the more accurate the reflection, as with a mirror made of glass. Likewise the more we are still within, as well as externally, the better we reflect Our Father.We can only see our reflection in still waters otherwise what we see is distorted.Our cry should be, “search me and know me”. Psalm 139:1, 23Then after we are refreshed from the still waters of the pool and we touch that which has imbued us with life then,when the ripples go outward across the surface, it is symbolic of the giving out of ourselves.
But unless we first fill up; there will be no substance in our outward reach to the lost and hurting world around us.Jesus, lover of my soul
Jesus, I will never let You go
You’ve taken me from the miry clay
You’ve set my feet upon the rock
And now I know. I love you, I need you, Though my world may fall, I’ ll never let you go My Saviour, my closest friend, I will worship you until the very end…There is no salvation without purification, so the need to have God create in us a clean heart, is essential for maturity as a believer.
We have to have an inner cleanliness. For Jesus himself reminded us, the pure in heart shall see God. Matt 5:8Everyday we should take a mental mikveh/ a bath for our minds and determine to be honest with ourselves and then, to think on, whatsoever is pure, etc., as referenced in Scripture. Phil 4:8Our minds stray, our hearts wander, but let’s not lose our souls but instead discover the living Word Himself and plant Him deep within us, to purify our hearts as only He can (James 4:8); by the washing of the water of His Word . Eph 5:262 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.Because in the silence of His presence there is holiness and the fullness of His Shalom. When Jesus said My Peace I give to you. John 14:27He was talking about Shalom which cannot be translated into just a single word..
When there is Shalom there is tranquility,
there is an absence of disorder and violence,
there is justice, sufficient food, clothing and housing. Divine Health no sickness.
There is absence of conflict, lack, hatred, abuse, bribery, corruption, pain, suffering, immorality and all other negative forces.
That is what Jesus was meaning when He said, ‘My peace I give unto you.’ This place of Shalom, is being still and knowing He is God.Isaiah 26:3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.You will guard him and keep him in perfect and constant peace whose mind [both its inclination and its character] is stayed on You, because he commits himself to You, leans on You, and hopes confidently in You.
Because there is beauty in the silence and in the stillness of His shalom.
~~~~~
Mikveh or mikvah (Hebrew: מִקְוֶה / מקווה is a bath used for the purpose of achieving purity
and brings us tothe end of the 7 Appointed Times of the Lord for this annual cycle.
However it is also the beginning of a new calendar cycle and comprises the time in between the last feast and the next, first feast, which is not until the Spring.
As we come to close of the 7 Annual Appointed Times of the Lord, a few last thoughts remain including an ‘8th day’ mystery, a ‘roof revelation’ and a couple of intriguing points to ponder.
As believers it is important to see the relevance to us. The instructions and ultimate plan of God as laid out in the old covenant/testament.
Then with the understanding and insights we gain, what we read in the renewed covenant/testament scriptures, begins to make more sense, as we see that everything in God’s Word is connected.
(Prov. 4:7 encourages us, ‘get wisdom, get understanding’.)
Every Hebrew year has two cycles or groups of holy days\ appointed times set in by our Heavenly Father. (As discussed in previous posts.) He has not changed them nor has He told us not to follow the pattern. This is because they all point prophetically to Jesus. Who Himself attended the Feasts, as well as His being their literal fulfillment. They are connected not only in their purpose and themes but also in their timing.
“You shall dwell in sukkot (huts) for seven days . . . so that you will know, for all generations, that I had the Children of Israel dwell in sukkot, when I took them out of the Land of Egypt; I am God, your God” (Lev. 23:42 -43)
For 40 years, as the Israelites traversed the Sinai Desert prior to their entry into the Holy Land, miraculous clouds of glory surrounded and hovered over them, shielding them from the dangers and discomforts of the desert.
Ever since, God’s kindness is remembered at Sukkot/feast of Tabernacles and trust in His providence is reaffirmed by dwelling in a sukkah, a hut of temporary construction. Also called the feast of Booths which is the meaning of Hebrew word Sukkot,it celebrates the fall harvest with the third first fruits of the growing season. During Sukkot, and each family built a Sukkah, (which is the singular of Sukkot;) or booth, outside the home. This is an activity still practiced today. Lev. 23:39
It is a flimsy structure of palm branches that provide little else but shade. Heavy rain would penetrate the walls and roof. The family eats all meals inside, it’s a room where visitors and strangers can come.
Sukkot Guests –Ushpizin –אושפיזין
The final, 8th day, of this feast is known as Yom haSh’miyniy’Atzaret, the 8th day assembly. Sukkot is a holiday of immense joy, where complete trust in God isexpressed, and confidence from Yom Kippur is celebrated in having received a ‘good judgment’, for the coming year. God is our ultimate protection – just as He protected the Israelites in the desert with the Clouds of Glory He will protect those who obey His Word. (Exodus 13:21).During this week Ex. 33:12–34:26; Ezek.38:18–39:16; Rev. 21:1–22:21 are read because according to teachings, this war will be waged during the month of Tishri, same month in which the holiday of Sukkot (Feast of Tabernacles) falls.
Interestingly enough, the war that is described in Ezekiel is similar to the war described in (Zech. 14:16–17). In Zechariah we learn that the Gentiles who survive the war against Israel, will be required to keep Sukkot annually, by coming up to the Holy City of Jerusalem to worship the Lord.Sukkot in Jerusalem at the Western (Wailing) Wall.
Gog and Magog – Challenge to the Restoration of Israel
“This is what will happen in that day: When Gog attacks the land of Israel, My hot anger will be aroused.” (Ezekiel 38:18)
Gog is a chief prince living in the land of Magog (Ezekiel 38:2). Many scholars believe Magog refers to Russia. The invading land of Gomer is often believed to be Germany. Several lands in the coalition army are easily identifiable: Iran (Persia), Northern Sudan (ancient Ethiopia or Cush), Libya (Put), and Turkey (Togarmah).
The nations mentioned in Ezekiel 38 will unite and come upon Israel “like a cloud that covers the land” for the purpose of looting the wealth that she has amassed in what was a desolate land only seventy years ago.
The war that is described in Ezekiel is similar to the war described in the 14th chapter of Zechariah, where we learn that the Gentiles who survive the war against Israel will be required to keep Sukkot annually by coming up to the Holy City of Jerusalem to worship the Lord.
“Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Feast of Tabernacles [Sukkot]. If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain.” (Zechariah 14:16–17)
Psalm 27 presents a clear connection between Sukkot and God’s protection of Israel and those who trust in Him:
“For in the day of trouble He will conceal me in His tabernacle [sukkah]; In the secret place of His tent He will hide me; He will lift me up on a rock.” (Psalm 27:5)
The word translated here as tabernacle is the Hebrew word sukkah (סכה). When evil threatens God’s people, He will hide them in His sukkah, inaccessible from the enemy on the rock of His presence.
Now that is a promise we can trust in during these last days! Gog and Magog are also mentioned in the Brit Chadashah (New Testament) Rev. 16, in connection with Armageddon and the final battle between the forces of good and evil.
This war with Gog and Magog is not the same war described in Ezekiel 38 but a final end-time battle after the thousand-year reign of Yeshua HaMashiach (Jesus the Messiah).The Son of David, Jesus/Yeshua, will come again — this time as our conquering Messiah to defeat the invading forces forever. All who have believed in their Savior, Yeshua, will inherit eternity in the New Jerusalem — a revived Garden of Eden complete with trees of life and pure living water that will be good to eat and drink forever.
A Roof Revelation.
An inner connection between Sukkot are the names Gog and Magog.
The Hebrew word Gog means roof and there is a huge difference between a real roof and the roof of the Sukkah which would not withstand wind and rain.
By building sturdy walls people have power to make themselves safe and secure against earthly elements and people and so are deluded and self deceived into thinking they can make themselves secure against the things from God and his power to direct matters.
They take their fate in their own hands and protect with their own strength with no need to depend on God.The war of Gog and Magog is also a battle of Gogthe roof, against Sukkah, it’s a fight of the illusion of the roof which is manifest as human greatness, a pride which never allows rest. Its fight against the Sukkah truth of the joyful confidence and carefree Shalom which comes only from placing complete trust in God’s protection and faith focused on his provision alone. The word Gog when prefixed with an M is then Mgog or Magog; it expresses the concept of projecting something and represents earthly wisdom and the human philosophical notion, that man can both isolate and insulate himself against God’s heavenly power.
It has origins back in the land of Shinar when Nimrod stirred the people to build a tower that would survive another flood and so avoid God’s judgment while they lived as they pleased.
Another very interesting connection to this season is..
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 which shall be to all people. So, we can see from this that the terminology the angel used to announce the birth of Jesus/Yeshua, were themes and messages associated with the Feast of Sukkot (Tabernacles).
In Luke 2:12, the baby (Yeshua) was wrapped in swaddling cloths and lying in a manger. The swaddling cloths were also used as wicks to light the vats of oil within the court of the women during the festival of Sukkot, another association with the festival of Sukkot. In Luke 2:12 The word manger is 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 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. Due to cultural traditions we have little idea in the west, what a manger is. In Israel a manger is a hollow space cut out of a large rock and not the wooden structure in the previous picture.
The area is filled with food usually for sheep and goats.
(This reminds us also of another place of protection ‘I will put thee in the cleft of the rock’. Ex. 32:22)So we can see from these passages how the word booth (sukkah or sukkot) was used by Jacob 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), God required that all male Jews come to Jerusalem (Yerushalayim) (Deut. 16:16). For this reason, as well as the census being conducted, the city would have been overcrowded with people and could explain why Mary (Miryam) and Joseph (Yosef) were unable to find lodging in and around Jerusalem (Yerushalayim) (Lk. 2:7). Bethlehem, the place where Jesus/Yeshua was born, is only about four miles from Jerusalem.Some Bible scholars believe that this holiday is a more accurate birth date of Jesus. God is said to have dwelled (tabernacled) with the Jews as they wandered for 40 years in the desert. How appropriate it would be if our Messiah was born during this feast. This would bring insightful meaning to the Messianic name Emanuel, which means God is with us, prophesied by Isaiah (Isa.7:14)
We know our Messiah was made manifest into a temporarybody when He came to earth. Is it possible He also was put into a temporary dwelling? The fields would have been dotted with Sukkot during this harvest time to provide temporary shelter animals. The Hebrew word ‘stable’ is also called a Sukkoth (Gen. 33:17). Later when the scriptures record Mary and Joseph were in a house, the time for the sukkah would have been past.Further interesting facts concerning the birth of Jesus/Yeshua occurring during Sukkot, is in Matt. 2:1. Scripture says that wise men come from the East to visit Him. The land of the East is Babylon, where the largest Jewish population was at the time of the birth of Jesus/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 Gen. 29:1 and Jud. 6:3.The wise men in Matt. 2:1 were possibly teachers/rabbis. The rabbis, also called sages, are known in Hebrew as chakamim, which means wise men. The word in Matthew 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. Jesus/Yeshua was referred to as Rabbi, or Teacher in John 1:38,47,49; 3:2. So, it’s a possibility that the wise men were Jewish rabbis coming from Babylon to witness the birth of Jesus/Yeshua.
“What made the rabbis make the journey from Babylon to Bethlehem to witness the birth of Yeshua?” The answer is given in Matt. 2:2, as it is written, “…we have seen His star in the east….”As we have read, one of the requirements during the time of Sukkot was to build an outside temporary shelter and live in it during this festival season. It had to be built with an opening in the roof so the people could see the stars in heaven. This is another reason 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 as it is written, “…a star shall come forth from Jacob…” (Num. 24:17 NAS). King Herod inquired about where the Messiah would be born in Matt.2:4. (He was told in Bethlehem vs 6, based upon the prophecy in Micah 5:2.) In Matt. 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 Matt. 2:2, the rabbis saw the star from the East. Salvation was seen by the Jewish people as coming from the East. Jesus/Yeshua descended from the tribe of Judah (Rev. 5:5). The tribe of Judah was positioned on the east side of the tabernacle of Moses in the wilderness.
Finally, in Luke 2:32, Jesus/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 God desired to be conveyed during this festival, it enables us to read the Bible in a new light; and to ponder the possibility that Jesus/Yeshua may have been born during the season of Sukkot and that He is the Star we are all called to see with our (spiritual) eyes!
Sukkot (Tabernacles) is called the Feast of Ingathering. Jesus/Yeshua told us that the harvest represents the end of the age (Olam Hazeh). This is found in (Matt. 13:39; Rev. 14:15; Joel 3:13). The harvest refers more specifically to people who choose to accept the Messiah Jesus/Yeshua into their hearts and lives. (Matt. 9:35-38; Lk 10:1-2; Jn 4:35-38; Rev 14:14-18). God is gathering both Jews and non-Jews together to accept the Messiah Jesus/Yeshua into their lives. Most of the people on earth have not accepted Jesus into their lives and are in the valley of decision (Joel 3:13-14). Jeremiah sorrowed for a people who were not a part of the harvest in Jer. 8:18-22. vs. 20 “The harvest is past, the summer is ended, and we are not saved.” To those who do accept the Messiah, they will experience the real Sukkot (Tabernacles) during the Messianic age, the Millennium. Both Jew and non-Jew will live in the Messianic Kingdom. No doubt 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, who are the people who lived through the seven-year tribulation period, the birthpangs of the Messiah, or the Chevlai shel Mashiach, and who accepted Jesus/Yeshua into their hearts and lives. What a joy it will be living with the Messiah during the Messianic era!
Olam habah = the world to come. …tabernacle of God is with men…” (Rev 21:1-3)
Sukkot (Tabernacles) is known as the festival of ingathering and the fruit harvest. In Rev.7:9-17, we can see those who have come through the great tribulation period and who became believers in the Messiah during that time (Rev. 7:14). In Rev. 7:15, they “dwell” with them.
Tishrei is the 7th month, the number of completion. (Lev. 23:23–44)
The book of Revelation is filled with number 7 and has similarities to the events in this month. Tishrei begins with Yom Teruah, the Day of Trumpets. (Rev. 8:2; 14:7; 19:16; 20:4; 21:3; 22:5)There are 7 angels with 7 trumpets.
Tishrei also has Yom Kippur, the Day of Judgment. In Revelation, judgment comes as man stands before God face to face, on Yom Kippur so too. God is proclaimed King in Tishrei and also in Revelation. If we believe we are grafted into the Olive tree of spiritual Israel, then we are also included in the 7 Appointed Times and their fulfillment.There is reason to believe that during the time when the Temple stood, a total of 70 sacrifices were offered during the seven days of Sukkot which are celebrated in the Land of Israel.
Maybe the 70 bullocks sacrificed represented the 70 nations of the world as they were divided into by God after the confusion of languages at the destruction of the tower at Babel with Nimrod on the plains of Shinar. Would this mean that Israel was interceding for nations of the world, not just herself?
These offerings were then considered an offering for world peace.
Tishrei closes with another day of mystery.
The final, 8th day, of this feast is known as Shemini Atzaret,Yom haSh’miyniy’Atzaret, The 8th day assembly. In Israel, the 8th day is a day that speaks of eternity and the Bible ends in Revelation with that same day, the day of eternity where we will reign forever with Him. The plans and purposes of God have only perfect ends.
The gathering of the 8th day;
The last day of the spiritual year;
The day after the end – is the day that represents the beginning of all eternity. All Scripture is written on kosher scrolls not in books. So to understand the reference in Revelation, consider that the Torah scroll (the first five books of the Bible) has been continually unrolled throughout the year for each weeks reading. At the end of the year there is a rolling back of all that has been unrolled over the course of the year!
In Revelation it states that the heaven shall be rolled up like a scroll, this is an image written in the prophecies of revelation concerning the end of the ages. (Rev. 6:14; 20:11, 22)The sky is rolled up at the end of the present age and earth and heaven have fled away before eternity is ushered in.The old has gone, the scroll finished, for the story is completed and the day after the end, Shemini Atzeret is the 8th day and is the day forever starts, it’s the beginning of eternity.
Olam habah the world to come.Before the scroll is rolled up, the last words written are from the final reading in Deuteronomy. They are concerning the end of a particular journey.When Moses climbed the mountain to view the land of promise just before his life on Earth is complete and he goes to be with God.he was looking towards the place where the Temple would one day stand. The exact same location that Abraham had to be willing to sacrifice his only son and where Jesus would also be our sacrificial lamb.
The End Is Also The Beginning.
The journey through the wilderness is over and the Israelites are about to cross Jordan to enter the promised land with Joshua leading them. (Joshua is a type of Jesus) and so Shemini Atzeretreminds us of the future day when our journey through the wilderness and our existence on earth will be complete and this old world will pass away to reveal the new and Jesus will lead us into our promised land.
Its clear the old must be left behind before we can enter into the new, our life here is only the journey on the way to the destination. As the scroll is rolled up, be ready to catch the first glimpse of the unfathomable glory that awaits us.
The 8th day is about resurrection and leaving the old life, a day of transcending, of breaking out of the limitations of the finite and into the realm of the infinite. Of transcending the old, overcoming the ultimate limitation, death, and thus every limitation.
The day after the end of the old life, the old existence and the power to live beyond it.
So the day of the resurrection and the day of the beginning of eternity are in inexorably joined together.The Hebrew Holy Day of Resurrection was First Fruits and the Resurrection is the First Fruits of the Age to Come. The first manifestation of the 8th day – Heaven.One last fascinating point as food for thought to ponder upon.
Several Bible scholars believe its possible that the first Thanksgiving in America was based in part on Sukkot. The Pilgrims were familiar with the Bible and the Feast of Tabernacles. They were also thankful for God’s protection in the new land. The first Thanksgiving holiday is reported to have been in October, (Sukkot is usually in this month), and lasted for three days. The harvest of the earth is ripe …” (Rev 14:14-16) “
Messiah fulfilled an intermediate fulfillment of all three Fall Feasts at His first coming:
1.) Announcement: Yom Teruw’ah, ushering in the King.
2.) Circumcision: Yom Kippur, removal of the veil (foreskin) called “face-to-face.”
3.) Dwelling with us: Sukkot; dwelt with us in a corruptible body.Messiah will fulfill all three Fall Feasts completely at His second coming:
1.) Husband Ushering in the Bride: Yom Teruw’ah.
2.) Husband removes veil from the bride’s face: Yom Kippur.
3.) Husband consummates the marriage with the 4th cup: Sukkot; Dwells with bride for 1,000 years of Sabbath rest.
Peace – Shalom to all who love His Word at this season of rejoicing.
Other names and titles used for this Appointed Time are:
Time of Our Joy – Zman Simchatenu– זמןשמחתנו
Moadim L’Simcha (Appointed Times for Joy)
Zman Simchatenu Time of Our Joy – זמןשמחתנו
Simchat Torah – the Joy of the Torah – שִׂמְחַתתורָה
Shemini Atzeret – Eighth Day of Assembly –שמיניעצרת
Hoshanah Rabbah – Great Salvation – הושענהרבה
Chag Assif – Harvest Festival – חגאסיף.
The Four Species: Arba Minim
In Lev. 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 Lord your God seven days.’
The Hebrew word for ‘goodly’ in the verse in Leviticus above is hadar {haw-dawr’} [01926] meaning ‘ornament,’ ‘splendor,’ or ‘honor.’
There are 4 specific plants that are associated with the observance of Sukkot. The Hebrew name is The Four SpeciesארבעתהמיניםArbah Minim/Arba’at haminimThe command is to take these 4 plants each noted for their special beauty and wave them and ‘rejoice before the Lord.’ Each of the 4 species is different from the other and has its own unique significance.
The four consist of:1st the Tamar (Palm branch which is defined in beauty by having a straight shape and leaves tightly bound.). The Hebrew word for ‘palm’ in this verse is tamar {taw-mawr’} [8558] meaning ‘palm tree’ or ‘date palm.’ Palm frond – lulav לולב 2nd: Three sprigs/branches/twigs of Hadas – hadass הדס – the myrtle branch hadasim (myrtle branches) which has a beautiful pleated pattern of three leaves coming out from the same point in the branch. The Hebrew word for ‘bough‘ in this verse is anaph {aw-nawf’} [06057] meaning ‘bough’or ‘branch.’3rd: Arava – the willow branch/twigs, two aravot – aravah ערבה – (the willow branches); which should have oblong leaves with a smooth edge. The Hebrew word for ‘willows‘ in this verse is arab {aw-rawb’} [06155] meaning ‘poplar’, ‘willow’ or a tree characterized by dark wood. 4th the Etrog אתרוג the citron (a fragrant Mediterranean citrus fruit with a thick, white rind. It is often picked from the tree while green, and then ripens to a bright yellow.) It is about the same size as a lemon, but sweeter and spicier to serve as the ‘fruit of goodly trees’ that is mentioned in Lev. 23:40. All the six branchesare bound togetherand referred to collectively as the lulav.
Two willows placed on the left, one palm branch in the center, and three myrtles on the right.
Shaking the Lulav
The Etrog is held separately in the left hand and the Lulav in the right and with these 4 species in hand, each day during Succot, blessings, (example below) are recited over the Etrog and the Lulav.
Then they are lifted together with the Etrog, waved and shaken in all six directions (east, south, west, north, up, and down) reminding us that God is everywhere and also as a symbol of His mastery over all Creation. (Lulav and Etrog are not biblical terms, however some do believe that Lev. 23:40 does refer to a lulav.)
(Psalm 23; Isaiah 43:1–2; Jude 1:24, 25) are references to the Biblical command to worship God with branches, (the Lulav,) which was to remind Israel of how God led them through the different stages of their wilderness journey by waving the three branches representing the different varieties of vegetation.
Of the largest was the Palm branches which grows in valleys and reminds them of their journey through the valleys and plains that God was with them.
Second was the thick boughs of the Myrtle tree with small dark leaves which grows in the high places and reminds them of their journey through the mountains where God was with them too.
The third one was the Willow, a drooping light green which grows by water and reminded Israel of the times and places when God was with them and provided brooks and streams of water for both the people and their animals to drink in the desert.The Etrog was to remind them of the fruits of the good land that the Lord had given them.
The Wilderness is this world, the journey is this life, and the instruction to all believers found in the Palm is stated in Psalm 23, no matter how dark or deep valley, and we are never alone.
With the Myrtle for when we go through the rockiest of times, facing seemingly insurmountable mountains, He will go with you and prevent us from falling.
The Willow is for the dry places and empty times in our lives, to remind us that He never leaves.
This is echoed 5 times in Hebrews: for He [God] Himself has said, I will not in any way fail you nor give you up nor leave you without support. [I will] not, [I will] not, [I will] not in any degree leave you helpless nor forsake nor let [you] down (relax My hold on you)! [Assuredly not!] Heb. 13:5b Amplified Bible,)
He will give us rivers and streams in the desert places, giving new life, sustenance and times of refreshing. The fruit speaks of the promised land. Regardless of what we go through in this life, it is not the end and only the journey to the place of our real future. Collectively it is the Lulav of the promises of God that we are never alone through all the valleys, mountains, deserts and all the hard,dry places, He has never left or abandoned us.
He is Jehovah Shammah the God who is Always there.At the start of the Israelites ceremony, the Etrog is upside down. The spiritual meaning is: before we came to God, 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/covenant that is taking place. After we are turned right side up and turn to God, we later are joined to Him in marriage/covenant.
In Deuteronomy 16:14, the Etrog also represents the stranger who is the Gentile/Heathen/Goyim, who has joined themself to Israel (Ephesians 2:11-13). This is symbolic of the great congregation of non-Jewish believers in the Messiah Jesus/Yeshua. The One New Man (Eph.2:15).Like most ceremonial items in Israel, the Lulav (palm branch, myrtle, and willows) and the Etrog (citron) also have philosophical meanings. The ancient Rabbis (Hebrew word for Teachers, Jesus was often addressed as Rabbi), spent many hours discussing and trying to interpret the words and meanings of each instruction. Through the centuries, they have handed down various interpretations of the symbolism of the Lulav and the Etrog.
One popular teaching is that the 4 components of the Lulav and the Etrog, which are called in Hebrew the Arba Minim, symbolize the human condition and one’s relationship with God. One famous interpretation of the 4 species likens each to a body part: the Etrog is shaped like the human heart;the palm fronds of the lulav are like the spine;
the myrtle leaves are shaped like the eyes,
and the willow leaves like the lips or the mouth.
Together, these 4 elements show that just as all 4 species are waved before God on Sukkot, so too we use all the parts of our bodies to worship and serve God: heart, spine, eyes, and mouth.
Rabbi/Teacher Stern developed additional meanings for the symbols of theLulavandEtrog.
TheEtrogstands for theheartof our society united in response to September 11th.
ThePalmbranch is ourcourage and fortitudein face of adversity.
The Myrtleleaves are thetearsshed for the victims and
theWillow is ourmouth to speak in praise of the heroes.
There is another symbolic layer of meaning related to the Etrog and Lulav and the two forms of Judeo-Christian lifestyles: study and good deeds. There are many wonderful drashot (homiletical explanations) for the number 4. Perhaps the best known is that there are 4 types of believers:
There is thought to be spiritual significance based on the characteristics of the Lulav and Etrog/Citron:
While the combinedLulavwhich has a good taste, but no smell, is like a person with knowledge, but who does no good deeds.
ThePalmbears fruit (deeds) but is not fragrant (spiritual blessing). This is like a person who lives by the letter of the law but does not have compassion or love for others. ThePalmbranches possess taste but no fragrance, symbolizing those who possess learning but do not perform good deeds.The Etrog /citron, which has a good taste and smell, creates both fruit and fragrance is like those who know the Torah and do good deeds. This is like a faithful believer who lives a balanced life in wisdom before God and man. Believers should desire to be like the Etrog or citron/citrus fruit, which possesses both taste and fragrance symbolizes those who possess both learning and good deeds.The Myrtleis the inverse of the palm, but can’t bear fruit having only has a pleasant fragrance but no taste, is like a simple person who has no knowledge and learning but do good deeds. They may recite scripture, but they don’t produce fruit, yet are innately kind and caring .Lastly, the Willow, which cannot produce fruit and has neither taste nor fragrance, This is like a person who is intrigued by different doctrines but never produces fruit and symbolizes those with no interest in gaining knowledge, neither learning nor good deeds and no innate sense of responsibility towards others and no feeling of the need to help others.We, of course, want to be the Etrog, possessing both learning and good deeds. However, the reality of life is that our communities are made of all 4 types of people and because community is such a high priority in the Israeli lifestyle, all 4 species are tied together, as we ought to bring together all those in one community.The Four Species are also held during the service when the Hallel Prayer is said (select prayers grouped together for the holidays – Psalm 113 – 118) They are also held during the processions around the bimah*.
(The pedestal where the Torah/Scripture is read) each day during the holiday.
Bimah/Bema* also refers to Judgment Seat.
Bema* Judgment Seat at CorinthRom 14:10 2 Cor 5:10
This is for believers only and occurs after 1Thess 4:15-17. Jesus is the judge and its for service not sins, quality not quantity, (obedience) and results in rewards or loss as our ‘works’ are tried by fire.
Messiah In The Feast Of Tabernacles:
There are several other ways to see how the Messiah adds to this holiday.
We are told in John’s Gospel, “The Word became flesh and dwelt (tabernacled) among us…” (John 1:14).God’s presence came in the incarnate Messiah who was present with His people. He was Immanuel, Hebrew for God with us. The word dwelt here in the Greek means tabernacled. When He became flesh, Jesus inhabited the temporary shelter of an earthly body, He dwelt with us in a corruptible body, knowing He soon would be required to leave it. He did it so that we might find a home in Him – not a temporary shelter in the wilderness, but an eternal home in a Kingdom that abides forever. Clearly in many ways this festival points to Yeshua (Jesus). God gave the Israelites manna and water in the wilderness, Jesus is spiritual bread and water for all who believe in Him.
Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst (John 6:35).
Paul taught that as the Israelites wandered in the desert over those 40 years they all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ (1 Cor.10:4).Jesus/Yeshuah is the bread, the water, the light (Jn 8:12) and the man whose name is The Branch (Zech.6:12). In short, Sukkot is all about Him.There is also further significance in the materials used for the Sukkah and Lulav, which are symbolical. The Palm is an emblem of victory throughout the Scriptures. In Jesus’ triumphal entry into Jerusalem: “And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road” (Mk. 11:8).
We’re also told that the multitude from the Tribulation will be ‘…standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’ (Rev. 7:9-10).
Another perspective is that the true meaning of the Feast of Tabernacles will be fulfilled when Messiah Jesus gathers the ‘harvest’ of His children unto Himself. ‘…gather together his elect…’ (Mat 24:30-31) ‘.. the harvest of the earth is ripe …'(Rev 14:14-16) Jam. 5:7Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, waiting patiently until it receives the early and latter rain.During the Feast of Tabernacles there was a great ceremony called the Illumination of the Temple, (Beit HaMikdash) which involved the priests and the Levites going into the Court of Women and lighting 4 very large golden oil-fed lamps.These lamps were huge menorah candelabras (50 cubits high) (73 feet high) (22.25 metres) with 4 golden bowls placed upon them and 4 ladders resting against each candlestick. 4 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.They were lighted in the temple at night to remind the people of the pillar of fire that had guided Israel in their wilderness journey.
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 (Hebrew commentary Sukkah 5:3) records that there was no courtyard in Jerusalem [Yerushalayim] that was not lit up with the light of the libation water-well ceremony (Beit Hashoevah).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 Jesus/Yeshua, the woman caught in the act of adultery (Jn. 8:1-11). Jesus/Yeshua forgave the woman and proceeded to write a message on the ground (Jn. 8:5-9).What did Jesus/Yeshua write? The answer is in Jeremiah 17:13,14.
In these things, we can see that Jesus/Yeshua was no doubt reminding the people of the prophets warning and the messages of the festivals they were celebrating with the need to apply it to real life situations. In celebration and anticipation, the holiest of Israel’s men danced and sang psalms of joy and praise before the Lord.This festival was a reminder that God had promised to send the Light, to a sin-darkened world. God promised to send the Messiah to renew Israel’s glory, release them from bondage, and restore their joy. Imagine what the atmosphere was like in ancient Jerusalem during the Feast of Tabernacles as we try to visualize seeing those massive menorahs giving a tremendous amount of light.Now its easier to imagine the impact of the words said by Jesus in the Temple courtyard when He announced, “I am the Light of the world” (John 9:5).Spiritually speaking, the light represented the shekinah glory that once filled the temple where God’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, Jesus/Yeshua was the One who said of Himself, ‘I am the Light of the World’; and we are to be too.Jesus is the Light, the source of illumination to bring the lost out of darkness. It is not clear from the text when this incident happened, but it was some time between the Feast of Tabernacles and the Feast of Dedication (Hanukkah); both of these celebrations focused on light.
Our bodies are temporary just like the Sukkah was temporary. God dwelt with the Israelites in the desert and the Holy Spirit dwells inside of us today. Jesus is God tabernacling among men and women. ..tabernacle of God is with men…” (Rev 21:1-3)Zechariah Chapter 14 prophesies about this holiday. He writes when the Messiah comes, after there is judgments against the nations that come up against Israel, this holiday of Sukkot (Feast of Tabernacles) will become something that all the remaining nations celebrate.
The Feast of Tabernacles is a picture of the Messianic Age, when God’s dwelling Presence will be with mankind. This can be seen in Zechariah 14, which describes the Messianic Age, and specifically notes that the Feast of Tabernacles will be observed during that time.
‘Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths’. The Lord will establish His Tabernacle in Jerusalem (Ezekiel 37:26), and the world will come every year to appear before the King and worship Him (Zechariah 14:16-17).Prophetically, Sukkot points not only to past fulfilled prophecies but also points ahead to future prophecy that will be fulfilled with Jesus second coming. Zechariah 8:3 teaches us that someday God will once again dwell with us in Jerusalem.
The Celebration of Water Pouring Simchat Beit HaShoevahThe water libation was also full of meaning and significance. 1Samuel 7:6
The Messiah’s presence in the Feast of Tabernacles is also found in the rite of the Water Libation.
As Jesus was on the cross, (an altar of sacrifice), suspended between heaven and earth, (Himself making the bridge between the two realms); His side was pierced and out flowed blood and water and trickled down the side of the ‘altar’.
This ceremony was handed down as part of the Oral Law (Mishnah) and was known also as “Nissuch Ha Mayim.” This ties Jesus into the Gospel of John. The pouring out of the water and was also related to God pouring out His Holy Spirit.
The Daily Sukkot Ceremony
Nightly “Water-Drawing Celebrations,” reminiscent of the evening-to-dawn festivities held in the Holy Temple in preparation for the drawing of water for use in the festival service, fill the synagogues and streets with song, music and dance until the wee hours of the morning.The 2nd temple was destroyed in 70AD following Jesus’ prophecy in Mark 13:2 ‘And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.’Before that time, Each day (Beit HaMikdash), there was a special ceremony out of the temple. The priests were divided into three groups. The first division were the priests on duty for that festival. They would slay the sacrifices (Num. 29). At this time, a 2nd group of priests went out the eastern gate of the temple (Beit HaMikdash) and went to the Motzah Valley, where the ashes were deposited 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 God to do. Sukkot (Tabernacles), along with Shavuot (Pentecost), and Passover (Pesach), were known as the pilgrimage festivals (Deuteronomy 16:16).
Three Pilgrimage Festivals שלושתהרגלים
During the times of the Temple, the Israelites used to make a pilgrimage to Jerusalem, as commanded:
“Three times each year, all your males shall thus present themselves before God the Master, Lord of Israel.” (Exodus 34:23)
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” (Jn. 9:7,11), (which means “gently flowing waters”) from which the High Priest used to draw the water for the Water Offering in ancient times.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 so did the priests in Siloam. As they marched toward the city of Jerusalem 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 God coming upon the city of Jerusalem.
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 Jesus/Yeshua was pierced during the crucifixion (Psa. 22:16; Zech. 12:10; Jn. 19:34-37; Rev.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 7 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.
The people start singing the song Mayim, saying, “With joy we will draw water out of the well of salvation [Yeshua]” (Is.12:3; Mishnah, Sukkah 5:1).
The high priest takes his vase and pours its contents on one of the corners 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 God’s covering). Messianic Understanding: Again this is a picture of Jesus/Yeshua as He was on the tree. He was on the altar (tree) when His heart was pierced (John 19:34), then the water and the blood separated and they were poured out. The wine here representing His Blood shed for us.
Godthrough 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 and representing the marriage covenant. 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. Jesus/Yeshua said that He was the living water being poured out during this ceremony (John 7:2, 37-38).
Spiritual Application (Halacha). During the time of Jesus/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 God.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 God would rain His Spirit upon (all flesh) (Joel 2:28-29). The connection of water to this verse is God pouring out His Spirit. ‘With joy shall ye draw out of the wells of salvation'” (Is.12:3).Sukkot was given by God to teach us of the coming Messianic era, the Millennium, when the earth will experience the greatest outpouring of His Spirit.
On Hoshanah Rabbah, “The Great Hoshanah,” the priests circled the altar seven times.On this final day of Sukkot, probably during the water ceremony, Yeshua (Jesus) stood up and proclaimed Himself to be the source of Living Water—the salvation they joyfully prayed for. He invited all who were thirsty to come and drink, the water representing the Holy Spirit (Ruach HaKodesh).“On the last and greatest day of the festival, Yeshua stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this He meant the Spirit, whom those who believed in Him were later to receive.” (Jn. 7:37–39) Another sign of Jesus the Messiah being part of the Feast of Tabernacles is what is commonly called His Triumphant Entry (Zechariah 9:9) found in all four Gospels. This also shows another connection between Passover and Sukkot.
The 6th day of Sukkot it is a cry for salvation, hoshea na rabah –save us now, let us increase or deliverance now. This is the time/season for repentance which is a precursor to, and without which, salvation is not possible. It is also a reminder of Yom Kippur just 11 days prior. On this day during the days Jesus was on the earth, in the second Temple period, there was a procession in Jerusalem. The people walked the streets singing from Psalm 118:25 Hoshea na in Hebrew and Hosanna in Greek which means Save us now.Those who were familiar with this procession understood the full meaning of the practice and when Jesus made His triumphal entry into Jerusalem it did not pass without them understanding its significance. (Matt. 21:1–11; Mk. 11:1–11; Lk. 19:28–44; Jn. 12:12–19)
For believers in Messiah this prayer has already been answered: “Believe on the Lord Jesus, and you will be saved” (Acts 16:31). The cry for salvation at Tabernacles is heard and answered through Jesus the Messiah, for He came to “save His people from their sins” (Matt. 1:21).On the 7th day of Sukkot, 7 circuits are made. For this reason, the 7th day of Sukkot is known as Hoshanah Rabbah (the Great Hoshanah). It is considered a holiday in of itself.In the end, the entire planet earth will become a Sukkah where God dwells (Rev. 21:3-4).
Some believe that Revelation 7:9 gives a glimpse into a Heavenly Tabernacle Celebration when it says: ‘After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands’.
In the fullness of time Messiah cameIn the fullness of time Messiah will return
The Sheltering Presence of God Abides With Us Always.
While learning more about His Appointed Times, may we all remain in the Sukkah of His Loving Protection.
Special Note: This Feast has already begun and takes place over 8 days. As there areso many important, pertinent and fascinating facts that point our focus to Jesus our Messiah; the post has been divided into 3 parts, which will be posted consecutively during the next few days.
These Appointed Times of The Lord follow the Calendar Cycle of the life giving harvests and Sukkot completes the 7th of the Holy festivals in the 7th month of Tishrei. (Deut. 16:13; Lev. 23:34)Fall is the end of the harvest seasons, its themes include:
The Return of Messiah,The sounding of the trumpets announcing His comingThe Ingathering (agriculture and souls.) (Chag haAsif) and
Re-gathering and return of His people to Israel.
The repentance,
God and man face to face,
The Judgment of the Nations\separation of the sheep and goats,
The redemption,
The Kingdom of God and everything returning back to Him.
It’s the closing. The finish line.
As the Spring Appointed Times speak prophetically of Jesus 1st coming, so the fall speaks of Jesus 2nd coming; in which the end will reveal God’s final chapter. The completion of the harvest of souls and culmination of His plan of the Ages.
Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Jam. 5:7
The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance. 2Pet. 3:9
In the Spring cycle, we are reminded that Messiah is the Lamb of God, who came to seek, serve and save.
The Autumn cycle of Appointed Times (Mo’adiym) reveals that Messiah is also from the Lion of the Tribe of Judah, the King, the Great High Priest and The Lord of all.
We are in fact, living now in the time between the Lamb, His first coming and the Lion, His second coming. Let’s live with joy and excited anticipation for the return of the One we love, serve and worship. The One who has a plan to completely reveal the mystery of the Autumn/Fall Calendar Feasts.
The month of Tishrei is the most intense of the Hebrew calendar as it is during this month the closing end of the sacred spiritual year is celebrated.
As this month holds the secret mystery to the Autumn cycle, could it also hold the mystery to the closing of the age?The observance of Sukkot is the 15th-21st of Tishri (September/October). Most people consider it an 8 day holiday. The first 6 days are known as Sukkot. The 7th day takes upon itself a new name known as Hoshanna Rabba, (the huge water libation ceremony). The 8th day is known as Shemini Atzaret, Yom haSh’miyniy’Atzaret, The eighth day assembly. In Israel, the 8th day is also Simchat Torah (rejoicing in the Torah scriptures). Sukkot frequently called the Feast of Tabernacles. A better English translation would be the Feast of Booths, which is the meaning of Hebrew word Sukkot, celebrating the fall harvest with the third first fruits of the growing season. Leviticus 23:39
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.’ The word tabernacle refers to a temporary dwelling place, which is the purpose of the sukkah.
Other names for this season are:
The Season of Our JoyThe Festival of Ingathering Hag HaAsif,
The Feast of the NationsThe Festival of DedicationThe Festival of Lights
(Ex. 23:16, 34:22; Num. 29:12-39; Neh. 8:14; Zec. 14:16-19; Heb. 2:2; 2:5; Jn 7:2-52) In contrast to the serious tone of Rosh HaShanah and the Day of Atonement, the 3rd feast in Tishrei was a time of joy because Israel had passed through the season of repentance and redemption. ISRAELITES Past FULFILLMENT: Celebrate the Harvest and Entering the Promised Land with Great Rejoicing to be Celebrated Yearly Forever.MESSIANIC Future FULFILLMENT: (Prophetic) The Messianic Era or Millennium. The Kingdom of God on Earth. (Athid Lavo.) The Two become One. SPIRITUAL APPLICATION: (Halacha) A daily rest (Shabbat) in the Messiah and having the rest, (menuchah) of His Kingdom in our hearts.Not coincidentally, the same time period marks the beginning of the construction of God’s sukkah, the mishkan, the sanctuary or tabernacle in the desert (Ex. 25:8-9). Tabernacle, is the word mishkan in Hebrew. According to tradition, Moses 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 God’s forgiveness of Israel for the sin of the golden calf, and as a symbol of the lasting covenant between God and Israel (Ex.24:12-18; 34:1-2; 27-28).
The following day Moses relayed God’s instructions for building the mishkan, a dwelling place. Material for this portable structure was collected during the days before Sukkot, and work then began on it. (Ex. 35; 36:1-7). Sukkot is also called the ‘Season of Our Joy.’
It is also known as the Feast of our Rejoicing, the Season of our Rejoicing, and He-Hag (the Holiday).
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, of walking, knowing, and being obedient to Him.
Historically, Sukkot also commemorates the days in the wilderness of Sinai, after coming out of Egypt (Mitzayim). According to all natural laws, the Israelites should have perished, but were instead divinely protected by God. Prophetically, Sukkot is the festival that teaches on the Messianic Kingdom and the joy of that Kingdom. Spiritual application in Messiah: a daily rest and having the rest, ‘menuchah’, of His Kingdom in our heartsSukkah is the Hebrew term for the temporary building that is constructed for this holiday. Sukkot(h) is the Hebrew name of the holiday, the moed and usually translated as booth or small hut and to tabernacle with someone, is to dwell with them.
God tabernacled with the children of Israel as they wandered in the desert for 40 years, manifesting Himself as a cloud by dayand a pillar of fire by night.
In order to make following God easier, the Israelites lived in simple booths.
It is also symbolic of the protection that the Israelites received from God in the desert after they were freed from bondage in Egypt (Lev. 23:43). It reminds us that our survival is dependent upon God.
The symbolism is intended to remind us of being homeless, the feeling of living somewhere on a temporary basis. It is to serve as a reminder to us not to become over confident with our wealth or influence and that we need to look to God for our provisions, not man and that this earth is not our permanent home.
The sukkah or booth, symbolizes man’s need to depend upon God 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 Cor. 6:19-20).
We need the food that the Word of God provides (Matt. 6:11; 4:4; John 6:33-35); the cleansing, rinsing, and washing that the Word of God brings to our lives (Eph. 5:26); and the shelter of God’s protection over our lives from the evil one (Matt. 6:13; Ps. 91). Our physical needs will be provided for by God if we seek Him spiritually (Matt. 6:31-33)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.’ and the context by which the word tabernacle is used in the New Covenant (Brit Hadashah).
This Greek word, sk’enos, means ‘tabernacle, booth, shelter, or covering’ and also appears in Rev. 21:3. This same word, sk’enos, is used to speak of Yeshua during His first coming, (John 1:14). here we can see the protection provided in Rev. 7:16, corresponding to Isa. 4:5-6, and the fountain of living waters in Rev. 7:17 and 21:4.
In Isa. 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 Zech. 14:4,6-9,16-17,20-21). Those who are called ‘holiness unto the Lord’ in Zech. 14:20 are the same people in Is. 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.
Jesus/Yeshua tabernacled (sukkot) among us (John 1:14).
Peter spoke about his body being a tabernacle (2 Peter 1:13-14).
The apostle Paul 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 Isaac and Jacob 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 5:2-5; 8:1-21).
Jesus/Yeshua entered the temple on the Feast of Sukkot (Tabernacles) (John 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).
Jesus/Yeshua was the true tabernacle of God (Hebrews 9:11). The sukkah remain standing for the entire 8 days of the holiday.
On a clear night, a person can sit inside the Sukkah and look through the sparsely placed branches
to the stars and be reminded of the promise God told Abraham that his descendants would be as numerous as the stars in the heavens (Gen. 26:4).Sukkot is the plural of Sukkah (more than one hut or booth) and sometimes the holiday is referred to as Sukkot
This name reflects the final harvest of the year attributed of the holiday. Sometimes it is also referred to by the Hebrew name Shemhateinu. The Feast of Tabernacles has an agricultural meaning, because it reminds us of how the farm laborers in ancient days lived as they worked to bring in the harvest.
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.
Sukkot is also considered a harvest festival. One reason is because at harvest time something resembling a Sukkah would be built near the field that the crop pickers were working. This became a temporary place of refuge for them from the sun and even a place to sleep when necessary. The Sukkah is, therefore, symbolic of protection and peace. It also became the one time of the year when most farmers could relax since the crops were just harvested, and it was still too early to plant the next crop. Olive harvest.
There is also a Messianic meaning in which we find fulfillment in our Messiah.
Passover And Sukkot Connected:In some ways, the Feast of Tabernacles is considered an Exodus holiday.
This passage in Leviticus shows us that these two holidays are connected. Lev. 23:43; so your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am the LORD your God.
Both holidays are related to Israel’s exodus from Egypt and are observed on the 15th of the month.
Passover marks the attainment of the end of bondage and the right of religious freedom.
Sukkot marks the attainment of national and territorial independence (except from God), the essential ingredients of the nations Sovereignty.
The Great Salvation
Hoshana Rabbah (literally, the great hosanna or the numerous hosannas) is the 7th 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 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; and The beating of the willows.Messianic Understanding. In John 7:37-38, Jesus/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, Isa.12:3 was often quoted, as it is written, ‘Therefore with joy shall ye draw water out of the wells of salvation.’ Jesus/Yeshua in Hebrew means ‘salvation.’ The drama of the water drawing ceremony took on a new dimension of meaning when Jesus/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 Ps. 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. Jesus/Yeshua’s statement in John 7:37-39 was said on Hoshana Rabbah.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 4:7-14; 6:35; Matt. 5:6). This relationship between water and the outpouring of the Holy Spirit is contained in the symbolism of pouring out water. Is. 44:3 links the pouring out of water with the pouring out of God’s Spirit and parallels the thirsty land again links water with the Holy Spirit.The link can also be seen in Joel 2:23,28; Acts 2:1-4,14-17; and Ezek. 39:22,27-29. Zech. 14:8 speaks of living waters. Is.12:2-3 speaks of drawing water out of the wells of salvation. Water and the Spirit are connected in Psalm 42:1-4; Zech. 13:1; and Rev. 7:17. It can also be seen in Ezek. 36:24-27.Jesus/Yeshua was trying to communicate this to Nicodemus in John 3:1-6.
He also was teaching this during the Feast of Sukkot (Tabernacles) in John 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.(Pool full)
It was here that Jesus/Yeshua healed a man who had been blind from birth (John 9:1-7).
Notice again the statement in John 9:5. This is the last day of the feast (Hoshana Rabbah) (John 9:14; Lev. 23:34-36).
Learning evolves out of communion but we should be mindful not to mix the two.
He desires to look deep into our souls and as He searches us out and knows us,
And we are too eager to impatiently move, to get up and go on with our lives and are easily tempted to dispel the perfect, calm, place in His presence because we’re too busy and 
so we can do what we need to do to move forward 
We leave our ‘shopping list’ of needs and requirements at His feet, and rush out of His presence, without any semblance of real or meaningful communication and expect home delivery without delay!
Yet it is for us to minister to Him from our inner desire, asking Him to create in us a clean heart, and to renew a right spirit within us. Ps 51:10
Sheep are not happiest when drinking from fast-moving water
because if they fall in, their wool would become so saturated, that they would drown with the extra weight pulling them under.
The final, 8th day, of this feast is known as 
As believers it is important to see the relevance to us. The instructions and ultimate plan of God as laid out in the old covenant/testament.
“You shall dwell in sukkot (huts) for seven days . . . so that you will know, for all generations, that I had the Children of Israel dwell in sukkot, when I took them out of the Land of Egypt; I am God, your God” (Lev. 23:42 -43)
Also called the feast of Booths which is the meaning of Hebrew word Sukkot,
it celebrates the fall harvest with the third first fruits of the growing season. 
During Sukkot, and each family built a Sukkah, (which is the singular of Sukkot;) or booth, outside the home. This is an activity still practiced today. Lev. 23:39 
During this week Ex. 33:12–34:26; Ezek.38:18–39:16; Rev. 21:1–22:21 are read because according to teachings, this war will be waged during the month of Tishri, same month in which the holiday of Sukkot (Feast of Tabernacles) falls.
Sukkot in Jerusalem at the Western (Wailing) Wall.
Several lands in the coalition army are easily identifiable: Iran (Persia), Northern Sudan (ancient Ethiopia or Cush), Libya (Put), and Turkey (Togarmah).
Gog and Magog are also mentioned in the Brit Chadashah (New Testament) Rev. 16, in connection with Armageddon and the final battle between the forces of good and evil.
The Son of David, Jesus/Yeshua, will come again — this time as our conquering Messiah to defeat the invading forces forever. All who have believed in their Savior, Yeshua, will inherit eternity in the New Jerusalem — a revived Garden of Eden complete with trees of life and pure living water that will be good to eat and drink forever.
The war of Gog and Magog is also a battle of Gog the roof, against Sukkah, it’s a fight of the illusion of the roof which is manifest as human greatness, a pride which never allows rest. Its fight against the Sukkah truth of the joyful confidence and carefree Shalom which comes only from placing complete trust in God’s protection and faith focused on his provision alone. The word Gog when prefixed with an M is then Mgog or Magog; it expresses the concept of projecting something and represents earthly wisdom and the human philosophical notion, that man can both isolate and insulate himself against God’s heavenly power.
In Luke 2:12 The word manger is 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. 
Due to cultural traditions we have little idea in the west, what a manger is. In Israel a manger is a hollow space cut out of a large rock and not the wooden structure in the previous picture.
So we can see from these passages how the word booth (sukkah or sukkot) was used by Jacob 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), God required that all male Jews come to Jerusalem (Yerushalayim) (Deut. 16:16). For this reason, as well as the census being conducted, the city would have been overcrowded with people and could explain why Mary (Miryam) and Joseph (Yosef) were unable to find lodging in and around Jerusalem (Yerushalayim) (Lk. 2:7). Bethlehem, the place where Jesus/Yeshua was born, is only about four miles from Jerusalem.
Some Bible scholars believe that this holiday is a more accurate birth date of Jesus. God is said to have dwelled (tabernacled) with the Jews as they wandered for 40 years in the desert. How appropriate it would be if our Messiah was born during this feast. This would bring insightful meaning to the Messianic name Emanuel, which means God is with us, prophesied by Isaiah (Isa.7:14)
Further interesting facts concerning the birth of Jesus/Yeshua occurring during Sukkot, is in Matt. 2:1. Scripture says that wise men come from the East to visit Him. The land of the East is Babylon, where the largest Jewish population was at the time of the birth of Jesus/Yeshua. 
The wise men in Matt. 2:1 were possibly teachers/rabbis. The rabbis, also called sages, are known in Hebrew as chakamim, which means wise men. The word in Matthew 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. Jesus/Yeshua was referred to as Rabbi, or Teacher in John 1:38,47,49; 3:2. So, it’s a possibility that the wise men were Jewish rabbis coming from Babylon to witness the birth of Jesus/Yeshua. 
As we have read, one of the requirements during the time of Sukkot was to build an outside temporary shelter and live in it during this festival season. It had to be built with an opening in the roof so the people could see the stars in heaven. This is another reason why the rabbis would be looking for, and thus seeing, the star in the sky when it appeared. 
King Herod inquired about where the Messiah would be born in Matt.2:4. (He was told in Bethlehem vs 6, based upon the prophecy in Micah 5:2.) In Matt. 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 Matt. 2:2, the rabbis saw the star from the East. Salvation was seen by the Jewish people as coming from the East. Jesus/Yeshua descended from the tribe of Judah (Rev. 5:5). The tribe of Judah was positioned on the east side of the tabernacle of Moses in the wilderness.
Jeremiah sorrowed for a people who were not a part of the harvest in Jer. 8:18-22. vs. 20 “The harvest is past, the summer is ended, and we are not saved.” To those who do accept the Messiah, they will experience the real Sukkot (Tabernacles) during the Messianic age, the Millennium. Both Jew and non-Jew will live in the Messianic Kingdom. No doubt 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, who are the people who lived through the seven-year tribulation period, the birthpangs of the Messiah, or the Chevlai shel Mashiach, and who accepted Jesus/Yeshua into their hearts and lives. What a joy it will be living with the Messiah during the Messianic era!
…tabernacle of God is with men…” (Rev 21:1-3)
There are 7 angels with 7 trumpets. 
God is proclaimed King in Tishrei and also in Revelation. If we believe we are grafted into the Olive tree of spiritual Israel, then we are also included in the 7 Appointed Times and their fulfillment.
There is reason to believe that during the time when the Temple stood, a total of 70 sacrifices were offered during the seven days of Sukkot which are celebrated in the Land of Israel.
The plans and purposes of God have only perfect ends.
All Scripture is written on kosher scrolls not in books. 
So to understand the reference in Revelation, consider that the Torah scroll (the first five books of the Bible) has been continually unrolled throughout the year for each weeks reading. 
At the end of the year there is a rolling back of all that has been unrolled over the course of the year!
The sky is rolled up at the end of the present age and earth and heaven have fled away before eternity is ushered in. 
The old has gone, the scroll finished, for the story is completed and the day after the end, Shemini Atzeret is the 8th day and is the day forever starts, it’s the beginning of eternity.
Before the scroll is rolled up, the last words written are from the final reading in Deuteronomy. They are concerning the end of a particular journey.
When Moses climbed the mountain to view the land of promise just before his life on Earth is complete and he goes to be with God. 
he was looking towards the place where the Temple would one day stand. 
The exact same location that Abraham had to be willing to sacrifice his only son and where Jesus would also be our sacrificial lamb.
(Joshua is a type of Jesus) and so Shemini Atzeret reminds us of the future day when our journey through the wilderness and our existence on earth will be complete and this old world will pass away to reveal the new and Jesus will lead us into our promised land.
As the scroll is rolled up, be ready to catch the first glimpse of the unfathomable glory that awaits us.
The Hebrew Holy Day of Resurrection was First Fruits and the Resurrection is the First Fruits of the Age to Come. The first manifestation of the 8th day – Heaven.
One last fascinating point as food for thought to ponder upon.
The harvest of the earth is ripe …” (Rev 14:14-16) “
Messiah will fulfill all three Fall Feasts completely at His second coming: 
Other names and titles used for this Appointed Time are:
The command is to take these 4 plants each noted for their special beauty and wave them and ‘rejoice before the Lord.’ Each of the 4 species is different from the other and has its own unique significance.
1st the Tamar (Palm branch which is defined in beauty by having a straight shape and leaves tightly bound.). The Hebrew word for ‘palm’ in this verse is tamar {taw-mawr’} [8558] meaning ‘palm tree’ or ‘date palm.’ Palm frond – lulav לולב
2nd: Three sprigs/branches/twigs of Hadas – hadass הדס – the myrtle branch hadasim (myrtle branches) which has a beautiful pleated pattern of three leaves coming out from the same point in the branch. The Hebrew word for ‘bough‘ in this verse is anaph {aw-nawf’} [06057] meaning ‘bough’or ‘branch.’
3rd: Arava – the willow branch/twigs, two aravot – aravah ערבה – (the willow branches); which should have oblong leaves with a smooth edge. The Hebrew word for ‘willows‘ in this verse is arab {aw-rawb’} [06155] meaning ‘poplar’, ‘willow’ or a tree characterized by dark wood.
4th the Etrog אתרוג the citron (a fragrant Mediterranean citrus fruit with a thick, white rind. It is often picked from the tree while green, and then ripens to a bright yellow.) It is about the same size as a lemon, but sweeter and spicier to serve as the ‘fruit of goodly trees’ that is mentioned in Lev. 23:40.
(Lulav and Etrog are not biblical terms, however some do believe that Lev. 23:40 does refer to a lulav.)
The Etrog was to remind them of the fruits of the good land that the Lord had given them.
At the start of the Israelites ceremony, the Etrog is upside down. The spiritual meaning is: before we came to God, 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/covenant that is taking place. After we are turned right side up and turn to God, we later are joined to Him in marriage/covenant.
Like most ceremonial items in Israel, the Lulav (palm branch, myrtle, and willows) and the Etrog (citron) also have philosophical meanings. The ancient Rabbis (Hebrew word for Teachers, Jesus was often addressed as Rabbi), spent many hours discussing and trying to interpret the words and meanings of each instruction. Through the centuries, they have handed down various interpretations of the symbolism of the Lulav and the Etrog.
the palm fronds of the lulav are like the spine;
The Etrog /citron, which has a good taste and smell, creates both fruit and fragrance is like those who know the Torah and do good deeds. This is like a faithful believer who lives a balanced life in wisdom before God and man. Believers should desire to be like the Etrog or citron/citrus fruit, which possesses both taste and fragrance symbolizes those who possess both learning and good deeds.
The Myrtle is the inverse of the palm, but can’t bear fruit having only has a pleasant fragrance but no taste, is like a simple person who has no knowledge and learning but do good deeds. They may recite scripture, but they don’t produce fruit, yet are innately kind and caring .
Lastly, the Willow, which cannot produce fruit and has neither taste nor fragrance, This is like a person who is intrigued by different doctrines but never produces fruit and symbolizes those with no interest in gaining knowledge, neither learning nor good deeds and no innate sense of responsibility towards others and no feeling of the need to help others.
We, of course, want to be the Etrog, possessing both learning and good deeds. However, the reality of life is that our communities are made of all 4 types of people and because community is such a high priority in the Israeli lifestyle, all 4 species are tied together, as we ought to bring together all those in one community.
The Four Species are also held during the service when the Hallel Prayer is said (select prayers grouped together for the holidays – Psalm 113 – 118) They are also held during the processions around the bimah*.
Bimah/Bema* also refers to Judgment Seat.
Rom 14:10 2 Cor 5:10
God’s presence came in the incarnate Messiah who was present with His people. He was Immanuel, Hebrew for God with us. The word dwelt here in the Greek means tabernacled. When He became flesh, Jesus inhabited the temporary shelter of an earthly body, He dwelt with us in a corruptible body, knowing He soon would be required to leave it. He did it so that we might find a home in Him – not a temporary shelter in the wilderness, but an eternal home in a Kingdom that abides forever.
Clearly in many ways this festival points to Yeshua (Jesus). God gave the Israelites manna and water in the wilderness, Jesus is spiritual bread and water for all who believe in Him.
Jesus/Yeshuah is the bread, the water, the light (Jn 8:12) and the man whose name is The Branch (Zech.6:12). In short, Sukkot is all about Him.
There is also further significance in the materials used for the Sukkah and Lulav, which are symbolical. The Palm is an emblem of victory throughout the Scriptures. In Jesus’ triumphal entry into Jerusalem: “And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road” (Mk. 11:8).
During the Feast of Tabernacles there was a great ceremony called the Illumination of the Temple, (Beit HaMikdash) which involved the priests and the Levites going into the Court of Women and lighting 4 very large golden oil-fed lamps.
These lamps were huge menorah candelabras (50 cubits high) (73 feet high) (22.25 metres) with 4 golden bowls placed upon them and 4 ladders resting against each candlestick. 4 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.
They were lighted in the temple at night to remind the people of the pillar of fire that had guided Israel in their wilderness journey. 
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 Jesus/Yeshua, the woman caught in the act of adultery (Jn. 8:1-11). Jesus/Yeshua forgave the woman and proceeded to write a message on the ground (Jn. 8:5-9).
What did Jesus/Yeshua write? 
The answer is in Jeremiah 17:13,14.
In celebration and anticipation, the holiest of Israel’s men danced and sang psalms of joy and praise before the Lord.
This festival was a reminder that God had promised to send the Light, to a sin-darkened world. God promised to send the Messiah to renew Israel’s glory, release them from bondage, and restore their joy. Imagine what the atmosphere was like in ancient Jerusalem during the Feast of Tabernacles as we try to visualize seeing those massive menorahs giving a tremendous amount of light.
Now its easier to imagine the impact of the words said by Jesus in the Temple courtyard when He announced, “I am the Light of the world” (John 9:5).
Spiritually speaking, the light represented the shekinah glory that once filled the temple where God’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, Jesus/Yeshua was the One who said of Himself, ‘I am the Light of the World’; and we are to be too.
Jesus is the Light, the source of illumination to bring the lost out of darkness. It is not clear from the text when this incident happened, but it was some time between the Feast of Tabernacles and the Feast of Dedication (Hanukkah); both of these celebrations focused on light.
Zechariah Chapter 14 prophesies about this holiday. He writes when the Messiah comes, after there is judgments against the nations that come up against Israel, this holiday of Sukkot (Feast of Tabernacles) will become something that all the remaining nations celebrate.
Prophetically, Sukkot points not only to past fulfilled prophecies but also points ahead to future prophecy that will be fulfilled with Jesus second coming. Zechariah 8:3 teaches us that someday God will once again dwell with us in Jerusalem.
The water libation was also full of meaning and significance. 1Samuel 7:6
The 2nd temple was destroyed in 70AD following Jesus’ prophecy in Mark 13:2 ‘And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.’
Before that time, Each day (Beit HaMikdash), there was a special ceremony out of the temple. The priests were divided into three groups. The first division were the priests on duty for that festival. They would slay the sacrifices (Num. 29). 
At this time, a 2nd group of priests went out the eastern gate of the temple (Beit HaMikdash) and went to the Motzah Valley, where the ashes were deposited 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 God 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” (Jn. 9:7,11), (which means “gently flowing waters”) from which the High Priest used to draw the water for the Water Offering in ancient times.
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 so did the priests in Siloam. As they marched toward the city of Jerusalem 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. 
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 Jesus/Yeshua was pierced during the crucifixion (Psa. 22:16; Zech. 12:10; Jn. 19:34-37; Rev.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 7 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. 
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 God’s covering).
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. Jesus/Yeshua said that He was the living water being poured out during this ceremony (John 7:2, 37-38).
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. 
Sukkot was given by God to teach us of the coming Messianic era, the Millennium, when the earth will experience the greatest outpouring of His Spirit.
On this final day of Sukkot, probably during the water ceremony, Yeshua (Jesus) stood up and proclaimed Himself to be the source of Living Water—the salvation they joyfully prayed for. He invited all who were thirsty to come and drink, the water representing the Holy Spirit (Ruach HaKodesh).
“On the last and greatest day of the festival, Yeshua stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this He meant the Spirit, whom those who believed in Him were later to receive.” (Jn. 7:37–39)
Another sign of Jesus the Messiah being part of the Feast of Tabernacles is what is commonly called His Triumphant Entry (Zechariah 9:9) found in all four Gospels. This also shows another connection between Passover and Sukkot.
Those who were familiar with this procession understood the full meaning of the practice and when Jesus made His triumphal entry into Jerusalem it did not pass without them understanding its significance. (Matt. 21:1–11; Mk. 11:1–11; Lk. 19:28–44; Jn. 12:12–19)
On the 7th day of Sukkot, 7 circuits are made. For this reason, the 7th day of Sukkot is known as Hoshanah Rabbah (the Great Hoshanah). It is considered a holiday in of itself.
In the end, the entire planet earth will become a Sukkah where God dwells (Rev. 21:3-4).
In the fullness of time Messiah will return
Feast of the Tabernacles 
Fall is the end of the harvest seasons, its themes include: 
The sounding of the trumpets announcing His coming
The Ingathering (agriculture and souls.) (Chag haAsif) and 
We are in fact, living now in the time between the Lamb, His first coming and the Lion, His second coming. Let’s live with joy and excited anticipation for the return of the One we love, serve and worship. The One who has a plan to completely reveal the mystery of the Autumn/Fall Calendar Feasts.
The observance of Sukkot is the 15th-21st of Tishri (September/October). Most people consider it an 8 day holiday. The first 6 days are known as Sukkot. The 7th day takes upon itself a new name known as Hoshanna Rabba, (the huge water libation ceremony). The 8th day is known as Shemini Atzaret, Yom haSh’miyniy’Atzaret, The eighth day assembly. In Israel, the 8th day is also Simchat Torah (rejoicing in the Torah scriptures). 
Sukkot frequently called the Feast of Tabernacles. A better English translation would be the Feast of Booths, which is the meaning of Hebrew word Sukkot, celebrating the fall harvest with the third first fruits of the growing season. Leviticus 23:39 
The Festival of Ingathering Hag HaAsif,
The Festival of Dedication
The Festival of Lights
In contrast to the serious tone of Rosh HaShanah and the Day of Atonement, the 3rd feast in Tishrei was a time of joy because Israel had passed through the season of repentance and redemption.
ISRAELITES Past FULFILLMENT: Celebrate the Harvest and Entering the Promised Land with Great Rejoicing to be Celebrated Yearly Forever.
MESSIANIC Future FULFILLMENT: (Prophetic) The Messianic Era or Millennium. The Kingdom of God on Earth. (Athid Lavo.) The Two become One. 
SPIRITUAL APPLICATION: (Halacha) A daily rest (Shabbat) in the Messiah and having the rest, (menuchah) of His Kingdom in our hearts.
Not coincidentally, the same time period marks the beginning of the construction of God’s sukkah, the mishkan, the sanctuary or tabernacle in the desert (Ex. 25:8-9). Tabernacle, is the word mishkan in Hebrew. 
According to tradition, Moses 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 God’s forgiveness of Israel for the sin of the golden calf, and as a symbol of the lasting covenant between God and Israel (Ex.24:12-18; 34:1-2; 27-28). 
Sukkot is also called the ‘Season of Our Joy.’ 
Spiritual application in Messiah: a daily rest and having the rest, ‘menuchah’, of His Kingdom in our hearts
Sukkah is the Hebrew term for the temporary building that is constructed for this holiday. Sukkot(h) is the Hebrew name of the holiday, the moed and usually translated as booth or small hut and to tabernacle with someone, is to dwell with them.
and a pillar of fire by night.
It is also symbolic of the protection that the Israelites received from God in the desert after they were freed from bondage in Egypt (Lev. 23:43). It reminds us that our survival is dependent upon God.
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.’ and the context by which the word tabernacle is used in the New Covenant (Brit Hadashah).
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).
The sukkah remain standing for the entire 8 days of the holiday.
Sukkot is the plural of Sukkah (more than one hut or booth) and sometimes the holiday is referred to as Sukkot
The Feast of Tabernacles has an agricultural meaning, because it reminds us of how the farm laborers in ancient days lived as they worked to bring in the harvest.
Olive harvest.
In some ways, the Feast of Tabernacles is considered an Exodus holiday.
The Great Salvation
Messianic Understanding. In John 7:37-38, Jesus/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.”
The drama of the water drawing ceremony took on a new dimension of meaning when Jesus/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 Ps. 118:25. 
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 4:7-14; 6:35; Matt. 5:6). 
This relationship between water and the outpouring of the Holy Spirit is contained in the symbolism of pouring out water. 
Is. 44:3 links the pouring out of water with the pouring out of God’s Spirit and parallels the thirsty land again links water with the Holy Spirit.
The link can also be seen in Joel 2:23,28; Acts 2:1-4,14-17; and Ezek. 39:22,27-29. Zech. 14:8 speaks of living waters. 
Is.12:2-3 speaks of drawing water out of the wells of salvation. 
Water and the Spirit are connected in Psalm 42:1-4; Zech. 13:1; and Rev. 7:17. It can also be seen in Ezek. 36:24-27.
Jesus/Yeshua was trying to communicate this to Nicodemus in John 3:1-6. 
At the ceremony of the water drawing, the people’s attention was focused on the pool of Siloam.
(Pool full)
Notice again the statement in John 9:5. This is the last day of the feast (Hoshana Rabbah) (John 9:14; Lev. 23:34-36).
You must be logged in to post a comment.