HHMI Newsgroup Archives

From: Eddie Chumney
To : heb_roots_chr@hebroots.org
Subject: The Feast of Tabernacles (Part 2 of 2)

From the Book:

The Seven Festivals of the Messiah
by Eddie Chumney

SUKKOT: THE FEAST OF TABERNACLES

(Part 2 of 2)

The Daily Sukkot Ceremony

Each day out of the temple (Beit HaMikdash), there was a special ceremony. The priests were divided into three divisions. The first division were the priests on duty for that festival. They would slay the sacrifices found in Numbers (Bamidbar) 29. At this time, a second group of priests went out the eastern gate of the temple (Beit HaMikdash) and went to the Motzah Valley, where the ashes were dumped at the beginning of the sabbath. There they would cut willows. The willows had to be 25 feet in length. After this, they would form a line with all the priests holding a willow. About 25 or 30 feet behind this row of priests, allowing room for the willows, would be another row of priests with willows. So, there would be row after row of the willows.

The whole road back to the temple (Beit HaMikdash) was lined with pilgrims as they went to Jerusalem (Yerushalayim) to celebrate the festival as they were commanded by 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" (John [Yochanan] 9:7,11), which means "gently flowing waters." There the high priest had a golden vase and drew the water known as the living water (mayim hayim) and held it in the vase. His assistant held a silver vase containing wine. Just as the priests in the valley of Motzah began to march toward Jerusalem (Yerushalayim), so did the priests in Siloam. As they marched toward the city of Jerusalem (Yerushalayim), the willows made a swishing sound in the wind as they approached the city. The word wind in Hebrew is Ruach. The word spirit in Hebrew is also Ruach. Therefore, this ceremony was symbolic or representative of the Holy Spirit (Ruach HaKodesh) of God coming upon the city of Jerusalem (Yerushalayim).

As each of the party reached their respective gates, a trumpet (shofar) was blown. Then one man would stand up and play the flute (the flute represents the Messiah). The flute player is called "the pierced one." The flute is pierced, and Yeshua was pierced during the crucifixion (Psalm [Tehillim] 22:16; Zechariah 12:10; John [Yochanan] 19:34-37; Revelation 1:7).

The flute player led the procession. The pierced one blows the call for the wind and the water to enter the temple. The priests from Motzah swishing the willows come into the temple (Beit HaMikdash) and circle the altar seven times. The priests that were slaying the sacrifices are now ascending the altar, and they begin to lay the sacrifices on the fires. The high priest and his assistant ascend the altar and all the people of Israel are gathered into the courts around there. The people start singing the song Mayim, saying, "With joy we will draw water out of the well of salvation [Yeshua]" (Isaiah [Yeshayahu] 12:3; Mishnah, Sukkah 5:1). The high priest takes his vase and pours its contents on one of the comers of the altar where the horns are. There are two bowls built into the altar. Each bowl has a hole in it. The water and the wine are poured out over the altar as the priests who had the willow start laying the willows against the altar, making a sukkah (a picture of God's covering).

Messianic Understanding.

In this, we have a picture of Yeshua as He was on the tree. He was on the altar (tree) when His heart was pierced (John [Yochanan] 19:34), then the water and the blood separated and they were poured out. God through Yeshua was providing a covering (sukkah) for all those who would believe in Him.

Wine is representative of marriage, blood, covenant, joy, and the Messiah in Scripture. The priests took the willows to the altar and set them upright on the side of the altar, forming a wedding canopy or chupah. The high priest will take his golden vessel and pour out the water on the altar. The assistant will pour out his silver vessel of wine on the altar. When Yeshua was crucified on the tree (a type of altar), His side was pierced and out of His heart poured water and blood (John [Yochanan] 19:34). Yeshua said that He was the living water being poured out during this ceremony (John [Yochanan] 7:2, 37-38).

Spiritual Application (Halacha).

During the time of Yeshua, the Feast of Sukkot set a magnificent stage for the preaching of the Messiah. Rain is essential to the growing of crops and Israel, an arid land, prizes rain greatly as a blessing from 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 [Yoel], God would rain His Spirit upon (all flesh) (Joel [Yoel] 2:28-29). The connection of water to this verse is God pouring out His Spirit. In the Talmud we read, "Why is the name of it called the drawing out of water? Because of the pouring out of the Holy Spirit, according to what is said, 'With joy shall ye draw out of the wells of salvation'" (Isaiah [Yeshayahu] 12:3).

Sukkot was given by God to teach us of the Messianic era, the Millennium, when the earth will experience the greatest outpouring of God's Spirit.

Hoshana Rabbah (The Great Salvation)

Hoshana Rabbah (literally, the great hosanna or the numerous hosannas) is the seventh day of Sukkot (Tabernacles). Hoshana Rabbah should have been a full festival day, but is not because
of Shemini Atzeret, which follows it. However, it has some special rituals and customs that make the day more like a full festival day than any of the intermediate days. The most important of these (ceremonies) are:

1. The circling of the altar seven times instead of once while carrying the four species and reciting the Hoshana prayers.

2. The beating of the willows.

Messianic Understanding.

In John (Yochanan) 7:37-38, Yeshua said, "If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water." At this season of Sukkot, Isaiah (Yeshayahu) 12:3 was often quoted, as it is written, "Therefore with joy shall ye draw water out of the wells of salvation." Yeshua in Hebrew means "salvation."

The drama of the water drawing ceremony took on a new dimension of meaning when Yeshua attended the Feast of Sukkot (Tabernacles). On the seventh day of the feast, Hoshana Rabbah, which literally means "the great hosanna, the great salvation," the festival activities were different from those of each of the six previous days when the priests circled the altar in a procession, singing Psalm (Tehillim) 118:25. On the seventh day of the feast, the people circled the altar seven times. That is why the day is called Hoshanah Rabbah, as the cry, "Save now!" was repeated seven times. Yeshua's statement in John (Yochanan) 7:37-39 was said on Hoshana Rabbah.

Spiritual Application (Halacha).

Spiritually speaking, in the Bible, there is a link between water and the outpouring of the Holy Spirit (Ruach HaKodesh). Yeshua told the woman at the well to drink of living water (John [Yochanan] 4:7-14; 6:35; Matthew [Mattityahu] 5:6). This relationship between water and the outpouring of the Holy Spirit (Ruach HaKodesh) is contained in the symbolism of pouring out water. Isaiah (Yeshayahu) 44:3 links the pouring out of water with the pouring out of God's Spirit. Isaiah (Yeshayahu) parallels the thirsty land and links water with the Holy Spirit. The link can also be seen in Joel (Yoel) 2:23,28; Acts 2:1-4,14-17; and Ezekiel (Yechezekel) 39:22,27-29. Zechariah 14:8 speaks of living waters. Isaiah (Yeshayahu) 12:2-3 speaks of drawing water out of the wells of salvation. Water and the Spirit are connected in Psalm (Tehillim) 42:1-4; Zechariah 13:1; and Revelation 7:17. It can also be seen in Ezekiel (Yechezekel) 36:24-27.

Yeshua was trying to communicate this to Nicodemus (Nakdimon) in John (Yochanan) 3:1-6. He also was teaching this during the Feast of Sukkot (Tabernacles) in John (Yochanan) 4:14, which concluded with His statements in John 7:37-39. At the ceremony of the water drawing, the people's attention was focused on the pool of Siloam. It was here that Yeshua healed a man who had been blind from birth (John [Yochanan] 9:1-7). Notice again the statement in John 9:5. This is the last day of the feast (Hoshana Rabbah) (John 9:14; Leviticus [Vayikra] 23:34-36).

The Festival of Lights (The Light of the Temple)

Another ceremony of the Feast of Sukkot (Tabernacles) was the illumination of the temple (Beit HaMikdash). According to the Mishnah, at the end of the first day of the Feast of Sukkot (Tabernacles), the priests and the Levites went down to the court of the women. Four enormous golden candlesticks were set up on the court (50 cubits high) with four golden bowls placed upon them and four ladders resting against each candlestick. Four youths of priestly descent stood at the top of the ladders holding jars containing about 7.5 gallons of pure oil, which they poured for each bowl (Mishnah, Sukkah 5:2). The priests and Levites used their own worn-out liturgical clothing for wicks. The light emanating from the four candelabras was so bright that
the Mishnah says in Sukkah 5:3 that there was no courtyard in Jerusalem [Yerushalayim] that was not lit up with the light of the libation water-well ceremony (Beit Hashoevah).

The mood was festive. Pious men, members of the San Hedrin, and heads of different religious schools would dance well into the night, holding bright torches and singing psalms of praise to God. Jerusalem (Yerushalayim) glistened like a diamond that night and her light could be seen from afar.

Spiritual Application (Halacha).

Spiritually speaking, the light represented the shekinah glory that once filled the temple where 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, Yeshua cried in John (Yochanan) 8:12 that He was "the light of the world."

In addition, during this festival of Sukkot (Tabernacles) and this time, in the court of the women of the temple between the four posts of light, the accusers brought to Yeshua the woman caught in the act of adultery (John [Yochanan] 8:1-11). Yeshua forgave the woman and proceeded to write a message on the ground (John [Yochanan] 8:5-9). What did Yeshua write? The answer is in Jeremiah 17:13. In these things, we can see that Yeshua taught the people the messages of the festivals during the festivals.

Israel: A Light (Witness) to the Nations

Israel was chosen to be God's light to the world (Deuteronomy [Devarim] 7:6-8). The mission that God chose for Israel was one of service to God. The reason is very simple. God wanted a people out of the world whom He could use and work through to show His glory to the world. That is why He chose Israel and that is what every follower of the Messiah is chosen to be. In
doing so, God could reveal His redemptive plan to the whole world so the world could see that God and His Messiah Yeshua are light (John 1:1-4; 1 John 1:5). Israel was to be a witness (light) to the world. This can be seen in the following Scriptures: Isaiah (Yeshayahu) 43:1,10,12,14; Luke 24:44-49; and Acts 1:1-8. Israel's mission was to proclaim to the world that the God of Israel is the only true God and there is no other Savior but He (Acts 4:10,12).

Israel as a corporate nation failed in her mission to be a witness to the world. Not only were the people disobedient to the commandment of God, but they also did not become a light to the world. On the contrary, the world as a corporate people have always hated the Jewish people.

As individual members who believed and followed after God, the Jewish people were faithful to their task. We only need to consider the faithfulness of Abraham, Isaac, Jacob, Moses, the prophets, and the kings such as David and Solomon. In fact, consider the very Bible which you are able to read today; it was written by faithful Jewish servants of God led by the Holy Spirit (Ruach HaKodesh) of God. Most of all, the greatest light and witness the world has ever known was Jewish. His name is Yeshua, the Messiah! Because Israel birthed the Messiah, they, in essence, have been a blessing to all nations through Him (Genesis [Bereishit] 12:3; Galatians 3:8,14,16,29). Although Israel corporately failed in her mission, this is not a permanent failure. It is a temporary setback to her destiny of being a blessing to all nations, which will be accomplished during the thousand-year reign of the Messiah known as the Messianic Kingdom or the Messianic age. Israel still remains God's chosen people (Romans 11:25-29), and still has a role to play in the future of the world (Romans 11:12,15). The prophet Isaiah (Yeshayahu) spoke of a future time when Israel would be used by God to bring the message of Messiah to the nations, for the nation of Israel will have a central part in the thousand-year reign of the Messiah (Isaiah [Yeshayahu] 62:1-5). Israel will be a blessing to all nations at this time (Malachi 3:12; Ezekiel [Yechezekel] 34:23-30; Zechariah 8:11-15; Isaiah [Yeshayahu] 19:23-25). Jerusalem (Yerushalayim) will be the spiritual focal point of the world and this time will be Israel's "Golden Age," during the Messianic era, because the King of Jerusalem, the Prince of Peace, will reign in Jerusalem (Yerushalayim) (Isaiah [Yeshayahu] 2:2-4; 52:9-10; 62:7-8, Micah [Michah] 4:1-3; Psalm [Tehillim] 102:18-21; 125:1-2; 137:5-6). The day is coming when a restored and renewed Israel will once again be a light to the nations, for the destiny of Israel is linked to the destiny of the world!

The Birth of Yeshua During Sukkot

The Scriptures seem to indicate to us that Yeshua was born during the festival season of Sukkot (Tabernacles). In fact, I believe that He was born on the Feast of Sukkot (which is Tishrei 15 on the biblical calendar, and is analogous to our September/October). With this in mind, let's look for some evidence of this in the Bible.

In Luke 1:5, Zachariah (Z'karyah) is a priest (Cohen) of the division of Abijah (Avijah). What does this mean? Israel was divided into 24 districts at the time of Yeshua. Each of these districts sent two representatives to officiate at the temple during the weeks of the year. In First Chronicles (Divery Hayamim) 24, the first division of the priests would serve in the first week of the year, which would be both in the month of Nisan and the month of Tishrei since both months begin the new year. As we saw earlier in this book, Nisan is the first month in the religious calendar set up by God in Exodus (Shemot) 12:2 and Tishrei is the first month of the year according to the civil calendar.

During the third week in the month of Nisan, the priests from all 24 districts would come to the temple to help during the week of Passover (Pesach). This would also be the case for the festival of Pentecost (Shavuot) and for the festival of Sukkot (Tabernacles) when all males were required to go to Jerusalem (Yerushalayim) as specified by God in Deuteronomy (Devarim) 16:16. In First Chronicles 24:10, we see that abijah was the eighth division or course of priests. The course of abijah would minister during the tenth week of the year. Remember, the weeks of Passover and Shavuot would not be counted because all the priests were required to go to Jerusalem then. In Luke 1:9-10, we see that Zacharias is burning incense. This is done in the room of the temple known as the Holy Place. As the incense (which represents the prayers of God's people [Psalm (Tehillim) 141:2; Revelation 8:3-4]) is being burned by the priests in the temple, 18 special prayers are prayed. These 18 prayers would be prayed every day in the temple. One of these prayers is that Elijah (Eliyahu) would come. This is important because it was understood by the people, as God established, that Elijah (Eliyahu) would precede the coming of the Messiah as stated in Malachi 4:5.

These 18 special prayers would be prayed twice a day, once in the morning and once in the afternoon. In Luke 1:11-13, the angel appeared on the right side of the altar and told Zacharias that his prayer was heard and John (Yochanan) the Immerser (Baptist) would be born. John (Yochanan) the Immerser (Baptist) was not literally Elijah (Eliyahu), but was of the spirit of power of Elijah (Luke 1:17).

Allowing two weeks for the laws of separation that God commanded in Leviticus (Vayikra) 12:5; 15:19,24-25 after going back to the house (Luke 1:23) and then going forward nine
months (Sivan [tenth week] + 2 weeks + 9 months) puts the birth of John (Yochanan) during the festival of Passover (Pesach). This is an extremely important point because during the service for Passover, which is called the Passover Seder, the people are instructed by God to go to the door during one part of the service and look for Elijah (Eliyahu) while the Passover meal is eaten. The cup is called the cup of Elijah. The understanding of Elijah preceding the coming of the Messiah was the basis for the question in Matthew (Mattityahu) 17:10-13.

In Luke 1:26 during the sixth month of Elisabeth's (Elisheva) pregnancy, the angel Gabriel appeared to Mary (Miryam). This should have been around the twenty-fifth of Kislev, otherwise known as Chanukah. During the time of the first century, Chanukah was known as the second Sukkot. During the time of Chanukah, all of the Sukkot prayers are prayed once again. Mary's (Miryam) dialogue with the angel Gabriel is found in the Sukkot liturgy today. If you calculate from the twenty-fifth of Kislev and add eight days for the festival of Chanukah plus nine months for Mary's (Miryam) pregnancy, this will bring you around the time of the festival of Sukkot, or Tishrei 15. On Tishrei 22, known as Shemini Atzeret or the eighth day, Yeshua was circumcised (Luke 2:22-23; Leviticus [Vayikra] 12:1-3).

Other Evidences of Yeshua's Birth During Sukkot

As we have stated earlier in this chapter, the Feast of Sukkot (Tabernacles) is called "the season of our joy" and "the feast of the nations." With this in mind, in Luke 2:10 it is written, "And the angel said unto them, Fear not: for, behold, I bring you good tidings [basar in Hebrew; otherwise known as the gospel] of great joy [Sukkot is called the 'season of our joy'], which shall be to all people [Sukkot is called 'the feast of the nations']." So, we can see from this that the terminology the angel used to announce the birth of Yeshua were themes and messages associated with the Feast of Sukkot (Tabernacles). In Luke 2:12, the babe (Yeshua) was wrapped in swaddling cloths and lying in a manger. The swaddling cloths were also used as wicks to light the 16 vats of oil within the court of the women during the festival of Sukkot. So, swaddling cloths are associated with the festival of Sukkot.

Notice also in Luke 2:12 that the baby Yeshua was laid in a manger. The word manger is the Greek word phatn'e. It is the same word translated as "stall" in Luke 13:15. By seeing how the word is used in Luke 13:15, we can see that the Greek word phatn'e means a place for hitching cattle. The Hebrew word for stall is marbek, which can be found in Amos 6:4 and Malachi 4:2. In Genesis (Bereishit) 33:17 it is written that Jacob journeyed to Sukkoth and made booths (the word booth in this passage is the Hebrew word sukkah; the plural is sukkot) for his cattle. So we can see from these passages how the word booth (sukkah or sukkot) was used by Jacob (Ya'akov) for his cattle in Genesis 33:17, and how the Greek word for manger or "stall," phatn'e, was also used to refer to hitching cattle in Luke 13:15. Phatn'e is the same word translated as "manger" in Luke 2:12, where Yeshua was laid at the time of His birth.

During the Feast of Sukkot (Tabernacles), God required that all male Jews come to Jerusalem (Yerushalayim) (Deuteronomy [Devarim] 16:16). For this reason, the city would be overcrowded with people and would explain why Mary (Miryam) and Joseph (Yosef) could not find lodging in and around Jerusalem (Yerushalayim) (Luke 2:7). Bethlehem, the place where Yeshua was born, is only about four miles from Jerusalem.

The last evidence I will give for the birth of Yeshua during Sukkot according to the Scriptures is in Matthew (Mattityahu) 2:1. There we see that wise men come from the East to visit Yeshua. The land of the East is Babylon, where the largest Jewish population was at the time of the birth of Yeshua. These Jews were descendants from the captivity when King Nebuchadnezzar defeated Israel and took the Jews to Babylon to serve him. Babylon is referred to as the land of the East in Genesis (Bereishit) 29:1 and Judges (Shoftim) 6:3. The wise men in Matthew (Mattityahu) 2:1 were rabbis. The rabbis, also called sages, are known in Hebrew as chakamim, which means wise men. The word in Matthew (Mattityahu) 2:1 in Greek is magos, which is translated into English as "Magi." Magos in Greek is the Hebrew word ravmag. Ravmag comes from the Hebrew word rav, which means "rabbi." It should also be noted that the Greek word magos can also mean scientist, counselor, scholar, or teacher. The rabbis were scholars or teachers of the Jewish law. Yeshua was referred to as "Rabbi," or "Teacher" in John (Yochanan) 1:38,47,49; 3:2. So, we can see that the wise men were Jewish rabbis coming from Babylon to witness the birth of Yeshua.

A question we can ask ourselves is, "What made the rabbis make the journey from Babylon to Bethlehem to witness the birth of Yeshua?" The answer is given in Matthew (Mattityahu) 2:2, as it is written, "...we have seen His star in the east...."

One of the requirements during the time of Sukkot was to build an outside temporary shelter and live in it during this festival season. This shelter is called a booth, or sukkah. The sukkah had to be built with an opening in the roof so the people could see the stars in heaven. This is another reason for why the rabbis would be looking for, and thus seeing, the star in the sky when it appeared. In addition, there was a prophecy in Numbers (Bamidbar), as it is written, "...a star shall come forth from Jacob..." (Numbers [Bamidbar] 24:17 NAS). King Herod inquired about where the Messiah would be born in Matthew (Mattityahu) 2:4. He was told in Bethlehem (Matthew [Mattityahu] 2:5-6), based upon the prophecy in Micah 5:2. In Matthew 2:10 it is written, "When they saw the star, they rejoiced with exceeding great joy." Once again, remember that Sukkot is called "the season of our joy." In Matthew 2:2, the rabbis saw the star from the East. Salvation was seen by the Jewish people as coming from the East. Yeshua descended from the tribe of Judah (Revelation 5:5). The tribe of Judah was positioned on the east side of the tabernacle of Moses (Moshe) in the wilderness. Finally, in Luke 2:32, Yeshua is called a light to the Gentiles. Once again, Sukkot is called "the festival of lights" and "the festival of all nations."

Therefore, by studying and understanding the festival of Sukkot and the themes and messages that God desired to be conveyed during this festival, enables us to read the Bible in a new light; it enables us to understand that Yeshua was born during the season of Sukkot and that He is the Star we are all called to see with our (spiritual) eyes!

(End Part 2 of 2)

*********************************************************

Return to Newsgroup Archives Main Page

Return to our Main Webpage


�2011 Hebraic Heritage Ministries International. Designed by Web Design by JB.