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The Festival of Booths – Chag HaSukkot (חג הסוכות)

Chag HaSameach! “Happy Holiday!”

 

  1. Leviticus 23:34-36
  2. Thankfulness, gladness, and expectancy
  3. Overview: Celebrating the Royal Festivals of Pesach, Shavuot, and Sukkot
  4. When the Presence of the Eternal One (God) once again dwells in Israel
  5. The Dawn of the Festival
  6. The Commonwealth of Israel
  7. Feast of Ingathering (Chag HaAsif)
  8. Sukkot in the Messianic Age
  9. Eliyahu (Elijah) will come
  10. The Heart of the Fathers will be restored to the hearts of the children
  11. The Heart (Living Torah) of the Seven Shepherds
  12. Leviticus 23:34-36
  13. Reclining with the Patriarchs during Sukkot
  14. Honored Shepherd (Day #1) – Father Avraham
  15. Honored Shepherd (Day #2) – Father Yitzchak
  16. Honored Shepherd (Day #3) – Father Ya’akov
  17. Honored Shepherd (Day #4) – Father Yosef
  18. Honored Shepherd (Day #5) – Father Mosheh
  19. Honored Shepherd (Day #6) – Father Aharon
  20. Honored Shepherd (Day #7) – Father David
  21. The Egyptians and the Syrians will know HaShem in that day!
  22. The Fulfillment of Yom Kippur in the Golden Age of Israel
  23. The permanent return of the Shekinah Presence of HaShem
  24. When Jew and Gentile will dwell together in the unity of the Spirit
  25. Shalom aleichem! (shalom be upon you)
  26. The Twelve Festivals of Messiah
  27. We are followers of Yeshua
  28. Festival dates, worship forms, and scholarly studies
  29. By all means speak the Truth in Love

Leviticus 23:34-36:

דבר אל־בני ישראל לאמר בחמשה עשר יום לחדש השביעי הזה חג הסכות שבעת ימים ל ה’׃ ביום הראשון מקרא־קדש כל־מלאכת עבדה לא תעשו׃ שבעת ימים תקריבו אשה ל ה’ ביום השמיני מקרא־קדש יהיה לכם והקרבתם אשה ל ה’ עצרת הוא כל־מלאכת עבדה לא תעשו׃

דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֲמִשָּׁ֨ה עָשָׂ֜ר יֹ֗ום לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכֹּ֛ות שִׁבְעַ֥ת יָמִ֖ים לַ ה’׃ בַּיֹּ֥ום הָרִאשֹׁ֖ון מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ שִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַ ה’ בַּיֹּ֣ום הַשְּׁמִינִ֡י מִקְרָא־קֹדֶשׁ֩ יִהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽ ה’ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃

Speak to the children of Israel, saying, on the *fifteenth day of this seventh month and for seven days is Chag HaSukkot (חג הסכות) to HaShem (the NAME). On the first day shall be a mikra-kodesh (מקרא־קדש-holy assembly); you shall not do any ordinary work. On each of the seven festival days you must present offerings to HaShem by fire. On the eighth day you must gather again for holy assembly and present another offering to HaShem by fire. It is a solemn closing assembly; you shall not do any ordinary work.

*Tishri (Tishrei) 15-22. Sukkot is a weeklong Jewish holiday that comes five days after Yom Kippur (Tishri 10). We have written twenty-two chapters on the “Messiah in Sukkot.” Excerpts are provided in the following paragraphs.

The Festival of Booths:

Sukkot 2018 began tonight: the evening of Sunday, September 23, and ends in the evening of Sunday, September 30.

The Festival of Booths (Chag HaSukkot) is the most celebrated – happiest days of our Jewish Calendar. Oddly enough these happy days follow the most somber days of our year. In the Jewish calendar there are seven ecclesiastical months and five secular months. The seventh and final month of the seven ecclesiastical months is the most sacred time of our Jewish year and the name of this month is Tishri (תִּשְׁרֵי‎-Tishrei; also אֵתָנִים-Ethanim). This sabbatical month corresponds to the end of the harvest season in the land of Israel.

During the beginning of the fall month of Tishri the Jewish mood is very serious and somber (Tishri 1-10). Then at the second half of the month (Tishri 15-22) our state of mind quickly changes to one of celebration, joyfulness, thankfulness, and above all gratitude to God. There are five Jewish festivals celebrated during the sacred month of Tishri. These five festivals are:

Festival #1. Rosh Hashanah & Yom Teruah (Tishri 1-2);
Festival #2. Yom Kippur (Tishri 10);
Festival #3. Sukkot, the Feast of Booths (Tishri 15-21);
Festival #4. Shemini Atzeret, Eighth [Day] of Assembly (inside Israel Tishri 22; outside Israel Tishri 22); and
Festival #5. Simchat Torah, Joy of Torah (inside Israel Tishri 22; outside Israel Tishri 23).

Festival #1. Ran from sunset Sunday, September 9, 2018 through to nightfall Tuesday, September 11.
Festival #2. Began in the evening of Tuesday, September 18 and concluded in the evening of Wednesday, September 19.
Festival #3. Began tonight in the evening of Sunday, September 23 and ends in the evening of Sunday, September 30.
Festival #4. Will begin in the evening of Sunday, September 30 and ends in the evening of Monday, October 1.
Festival #5. Will begin (inside Israel) in the evening of Sunday, September 30 and ends in the evening of Monday, October 1; and (outside Israel) will begin the evening of Monday, October 1, and ends in the evening of Tuesday, October 2.

The importance of the festival of Sukkot (Booths) is indicated by the statement, “This is to be a lasting ordinance.” The Divine pronouncement (אני ה’ אלהיכם), “I am Adonai (the LORD) Eloheikha” (Your God) is a fitting summary to what our (Israel’s) existence is all about—-serving and worshiping Adonai Eloheinu (The LORD our God).

The Festival of Sukkot represents the latter period in a time of dramatic change extending from the most somber and solemn holiday in the year, the Day of Atonement, to the most joyous, the Feast of Booths. The principle purpose of observing the Feast of Sukkot (Booths) is for future generations of Israel to remember that we once lived in the wilderness in temporary shelters and that it was Adonai Eloheinu (our God) who had preserved and delivered us as a people to ultimately become His royal and priestly (favored nation)—–His Servant-leader nation of all the nations of the world.

Thankfulness, gladness, and expectancy:

As the Festival approaches, the entire Jewish nation starts making preparations.

In the time of the Temple (destroyed in 70 CE) work crews were sent to repair or build roads and bridges to prepare for hundreds of thousands of pilgrims coming to Jerusalem. During the Festival the people ate and *slept in booths or shelters that were built in the five days between Yom Kippur and the festival.

*As many still do today.

At Sukkot all the crops have been stored, all the fruits have been gathered, and the grape harvest is complete.

The Festival of Booths occurs at a time of the year when the hearts of the people of Israel should naturally be full of thankfulness, gladness, and expectancy. At Sukkot the crops have been long stored, all the fruits have been gathered, and the grape harvest is complete. At the Festival the land is “rested” from its labors. All that remains is for our people to await the appearance of the “latter rains,” to prepare God’s Beautiful Land for yet another season of harvest.

Overview: Celebrating the Royal Festivals of Pesach, Shavuot, and Sukkot:

In temple times it was appropriate that when the spring commencement of the harvest season had been consecrated by offering the first ripe sheaf of barley at Habikkurim (Firstfruits) and in the summer the full in-gathering of the wheat by the two wave loaves at Shavuot that there also should be in the fall a feast of thanksgiving and of gladness dedicated to the LORD our God:

Celebration #1. The beginning of the harvest (barley) in the spring points back to the birth of Israel in our exodus from Egypt and sojourn forward to the true Pesach sacrifice of the Suffering Messiah. He is the Lamb of God who died as a ransom for all of us who repent of our sins that we might receive forgiveness and the gift of the permanent Indwelling Presence of the Spirit of the Holy One (the Gift of the Father).

Celebration #2. The wheat harvest in the summer was connected with the giving of the law on Mount Sinai in the past and the outpouring of the Holy Spirit (Living Torah) on Shavuot (the Festival of Weeks).

Celebration #3. The thanksgiving harvest in the autumn, the Feast of Booths, reminds us of our ancestors dwelling in booths in the wilderness and it points to the final harvest when our (Israel’s) mission will be completed and all the nations of the world will peaceably assemble before the *Presence of the LORD our God and M’shicho (His Messiah) who shall rule the world on behalf of HaShem.

*The Presence of the Glory Cloud (Shekinah) of HaShem shall return to Israel and the Messiah ben David will rule Israel and the world as our Melekh HaMelakhim, King of kings, and Adonei Ha-Adonim, Lord of lords (מלך המלכים ואדון האדונים).

When the Presence of the Eternal One (God) once again dwells in Israel:

ושמעתי קול גדול מן הכסא – אומר: הנה משכן האלוהים עם בני אדם וישכן עמהם; המה יהיו לו לעם והוא האלהים יהיה עמהם, וימחה כל דמעה מעיניהם והמות לא יהיה עוד; גם אבל וזעקה וכאב לא יהיו עוד. פ

וְשָׁמַעְתִּי קוֹל גָּדוֹל מִן הַכִּסֵּא – אוֹמֵר: הִנֵּה מִשְׁכַּן הָאֱלֹהִים עִם בְּנֵי אָדָם וְיִשְׁכֹּן עִמָּהֶם; הֵמָּה יִהְיוּ לוֹ לְעַם וְהוּא הָאֱלֹהִים יִהְיֶה עִמָּהֶם, וְיִמְחֶה כָּל דִּמְעָה מֵעֵינֵיהֶם וְהַמָּוֶת לֹא יִהְיֶה עוֹד; גַּם אֵבֶל וּזְעָקָה וּכְאֵב לֹא יִהְיוּ עוֹד. פ

And I heard kol gadol (קול גדול-a great voice), out of the throne saying, “Behold, the Mishkan of God (משכן האלוהים) is with men, and He will dwell with His people, and God Himself will be with them, and He will wipe away every tear from their eyes; and there will no longer be death; and mourning, crying, pain will cease to exist.”

The Feast of Booths (Sukkot) is the seventh of the Mosaic festivals. In the fall month of Tishri – there are two remaining fall feasts of Moses given to the nation of Israel (Leviticus 23:33-43):

Extended Feast of Sukkot #1. Shemini Atzeret;

Extended Feast of Sukkot #2. Simchat Torah.

Sukkot points forward to the great yet unfulfilled hope of Israel: the in-gathering of the Gentile nations to God through the rule of His Messiah. Sukkot is a time of thanksgiving for the completed harvest. The ultimate harvest being the international harvest of the souls of countless men, women, and children—from all of the nations, peoples, and families of the wold—who shall come to faith in God through believing in the besorah (Jewish good news) of His Grace (kindness and favor). In reference to this great spiritual “harvest” to come: Sukkot is called “the feast of in-gathering” (Exodus 23:16; 34:22).

Among the Seven Mosaic feasts, the Feast of Booths is the third of three obligatory pilgrim feasts which every Jewish male (age 13 on) was required to observe each year before the Presence of the Lord at the Temple in Jerusalem (Exodus 23). The elite status of Sukkot is indicated by its being designated “The Feast” (1, 2, 3) and “The Feast of HaShem” (Leviticus 23).

Josephus, Philo and the Rabbis elevate Sukkot above all the other feasts.

The design of the Feast of Booths appears in the language of the prophets. This narrative design includes: the unique services of the feast; its position in the Jewish Calendar; and the names by which it is to be designated. Referring to Israel’s past the festival is named the Feast of Booths (1, 2, 3, 4, 5, 6).

Zechariah declared that one day all the nations of the earth will annually be required to observe the “Feast of Booths” in Israel.

This requirement of international veneration of the feast will be enforced throughout the entire one thousand year reign of the Messiah on earth (Zechariah 14:16-21):

והיה כל־הנותר מכל־הגוים הבאים על־ירושלם ועלו מדי שנה בשנה להשתחות למלך ה’ צבאות ולחג את־חג הסכות׃ והיה אשר לא־יעלה מאת משפחות הארץ אל־ירושלם להשתחות למלך ה’ צבאות ולא עליהם יהיה הגשם׃ ואם־משפחת מצרים לא־תעלה ולא באה ולא עליהם תהיה המגפה אשר יגף ה’ את־הגוים אשר לא יעלו לחג את־חג הסכות׃ זאת תהיה חטאת מצרים וחטאת כל־הגוים אשר לא יעלו לחג את־חג הסכות׃ ביום ההוא יהיה על־מצלות הסוס קדש ל ה’ והיה הסירות בבית ה’ כמזרקים לפני המזבח׃ והיה כל־סיר בירושלם וביהודה קדש ל ה’ צבאות ובאו כל־הזבחים ולקחו מהם ובשלו בהם ולא־יהיה כנעני עוד בבית־ה’ צבאות ביום ההוא׃

And all the remnant of all the nations that came to Jerusalem went up each year to worship the King, Adonai Tseva’ot (the LORD of armies), and to celebrate the Feast of Sukkot. And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of armies, there will be no rain on them. If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the LORD smites the nations who do not go up to celebrate the Feast of Sukkot. This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Sukkot. In that day there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” And the cooking pots in Beit HaShem will be like the bowls before the altar. Every cooking pot in Jerusalem and in Judah will be holy to the LORD of armies; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the House of the LORD of armies in that day.

The Dawn of the Festival:

As was the case at Pesach and at Shavuot, the altar of burnt-offering was cleansed during the first night-watch and the gates of the Temple were thrown open immediately after midnight. The time from the first evening of Sukkot until the beginning of the ordinary morning sacrifice was occupied in examining the various sacrifices and offerings that were to be brought during the day.

Early in the morning the Levites with their musical instruments crowded the Fifteen Steps—a number that indicates the presence and work of the Ruach HaChesed; the Spirit of Kindness and Favor (Grace)—that led from the Court of Israel to that of the Court of the Women. There at the place of the *Fifteen steps stepped Two priests with their Silver Trumpets:

*Fifteen=Fullness of Grace
Two=Witness
Silver=Metal of Redemption.
Trumpets=Message
Together=“Witness to the Message of God’s (Divine) Redemption and Fullness of Grace”

Trumpets of the Divine Redemption #1. In the morning, as soon as the first cock crowed at dawn, two priests blew a threefold blast on the silver trumpets. This sent an order to the army of HaShem Tseva’ot to wake up and assemble before His Presence at the Temple.

Trumpets of the Divine Redemption #2. Another sounding of the trumpets occurred on the tenth step (the step of sanctification).

Trumpets of the Divine Redemption #3. A threefold blast was sounded as they entered the “Court of the Women.”

Trumpets of the Divine Redemption #4. Still sounding their trumpets, the two priests marched through the Court of the Women to the Beautiful Gate.

Trumpets of the Divine Redemption #5. At the Beautiful Gate the priests turned around and faced west toward the Holy Place. The assembled then declared to all Israel (cf. Ezekiel 8):

“Our fathers when they were in this place turned their backs on the Sanctuary of HaShem (the NAME). Their faces looked toward the east as they would worship the sun; but our eyes look toward HShem. We are HaShem’s. Our eyes are fixed upon HaShem.”

Trumpets of the Divine Redemption #6. As the priests advanced, with festive trumpet-sound and call, marching on toward the outer court {This symbolized the witness of the Spirit of Chesed (Grace) being conveyed to the uttermost parts of the four corners of the earth to the Court of the Gentiles} the priests then turned around once more (a second time) and faced west toward the Holy Place declaring now to the Gentile World:

“Our fathers when they were in this place turned their backs on the Sanctuary of HaShem. Their faces looked toward the east as they would worship the sun; but our eyes look toward HaShem. We are HaShem’s. Our eyes are fixed upon HaShem.”

The Commonwealth of Israel:

Sukkot points to the future when all the Gentile nations of the world will join Israel as the Commonwealth of Israel by recognizing the Messiah of HaShem as the King of all the earth and thereby gaining entrance into the Holy One’s covenant with Abraham (cf. the “integrated” covenantal history of Shechem, Genesis 34, Joshua 24 that foreshadows this future alliance in the messianic era).

Inheritance of the world #1. The total number of bulls sacrificed during the entire seven days of Sukkot, “seventy,” is prophetically related to “the seventy nations” of Genesis 10 (i.e. the future Commonwealth of Israel).

Inheritance of the world #2. It should be noted that there were seventy persons in Jacob’s family who were sent out of the Promised Land into Egypt (Exodus 1:5). Therefore, the number of our family God sent into Egypt (the world) was equal to the number of the first (seventy) nations.

This indicates that the Jewish faith is a missionary faith. As HaShem’s servants we are called to serve not just our own family of Israel but also – all of the nations,peoples, and families of the world. We (the people of Israel) are called to be a royal nation of priests and kings. We are not called to lord it over the other nations and peoples for it is a true saying:

“We are called to be a nation of Servant-leaders.”

Therefore, the global sacrifice of seventy bulls sacrificed during Sukkot is made on behalf of the seventy nations, symbolizing all the nations, peoples, and families of the world. This speaks of the time of the messianic age when HaShem’s Covenant of Grace (Chesed) that was first established with our father Abraham will one day bring blessing and peace to all the nations and people of the world.

Feast of Ingathering (Chag HaAsif):

Known also as the Feast of the Ingathering (חג האסיף-Chag HaAsif), due to its association with the fall harvest, the Festival of Booths also commemorates the forty years of Israel’s wandering in the wilderness (Exodus 23:16). Sukkot looks back to when the Presence of the Holy One led our nation and people through the wilderness appearing to us as a pillar of cloud by day and a pillar of fire by night. It was during those forty years that the Avi’ad (Eternal Father) made Israel to dwell in booths while He miraculously provided for our every need (Leviticus 23:43):

למען ידעו דרתיכם כי בסכות הושבתי את־בני ישראל בהוציאי אותם מארץ מצרים אני ה’ אלהיכם׃

“So that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt. I am Adonai Eloheikhem (the LORD your God).”

Hoshana Rabbah (the Great Day).

The Feast of Booths is celebrated for seven days from 15-21 Tishri (a separate holy day is celebrated in Israel on the “eighth day,” Tishri 22). The first and eighth days are Sabbaths where no work can be performed. The seventh day of the feast is called Hoshana Rabbah (הושענא רבה-the Great Day), while the eighth and last day of Booths is called Shemini Atzeret (“eighth day of solemn assembly”). Another holiday, Simchat Torah (Rejoicing in Torah) is celebrated in Israel on the same day as Shemini Atzeret, Tishri 22. However, if observed outside Israel, Simchat Torah is observed on the following day, the ninth day, on Tishri 23.

Sukkot in the Messianic Age:

The Festival of Sukkot in the Messianic Age will serve as the instrument to universally unite the nation and people of Israel with the Gentile nations and peoples together into a single united Commonwealth of Israel. Ruling over this kingdom will be the Messiah our sovereign ruler who is appointed by the Holy One to be the Judge (HaShofet) over all of the peoples and nations of the earth (1, 2, 3). Through the rule of M’shico (His Messiah):

HaShem will be King over all the earth; in that day HaShem will be the only One, and His Name the only One.

“And it will be that whichever of the families of the earth does not go up to Jerusalem [and its sacred district , where at its center the holy Temple resides] to worship the King, HaShem of armies (hosts), there will be no rain on them.”

At this time our people of Israel will fulfill our destiny to be a “light to the nations.”

Our nation of Israel will be a nation of humble priests and kings who will act as Servant-leaders to all of the Gentile nations, peoples, and families of the world. People from all of the Gentile nations of the world will regularly come to woship HaShem our Father and our God in the (center) of His Sacred District of Jerusalem. At that time:

Israel shall practice Jewish hospitality (Hachnasat Orichim) with all the Gentile nations and peoples of the earth (“Bringing in the Guests”).

Therefore, in those days ten gentile men from all the nations will grasp the garment of one Yehudi (Jew) [to receive favor and blessing from HaShem Avinu], saying, “Let us go with you, for we have heard that God is with you.” Therefore, the Gentiles will know that we Yehudim (Jews) of Israel are called of God to humbly help, serve, and bless them; not to pridefully lord it over them or hurt them in any way (cf. 1, 2, 3, 4):

And many peoples will come and say,
“Come, let us go up to the mountain of HaShem,
To the house of the God of Ya’akov;
That He may teach us concerning His ways
And that we may walk in His paths.”
For the law will go forth from Zion
And the word of HaShem from Jerusalem.

“For the earth will be filled
With the knowledge of the glory of HaShem,
As the waters cover the sea.”

Eliyahu (Elijah) will come:

הנה אנכי שלח לכם את אליה הנביא לפני בוא יום ה’ הגדול והנורא׃והשיב לב־אבות על־בנים ולב בנים על־אבותם פן־אבוא והכיתי את־הארץ חרם׃

הִנֵּה אָֽנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בֹּוא יֹום ה’ הַגָּדֹול וְהַנֹּורָֽא׃ וְהֵשִׁיב לֵב־אָבֹות עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבֹותָם פֶּן־אָבֹוא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵֽרֶם׃

“Behold I am going to send you Elijah, the prophet before the coming of the great and terrible day of the LORD, And he will restore the heart of the patriarchs (לב־אבות-forefathers) to the children, and the hearts of the children to their fathers (על־אבותם-fatherhood) lest I come and smite the earth with a curse.”

The Heart of the Fathers will restore the hearts of the children:

To understand this passage of Scripture we need to define the terms being used here from a corporate context. “Fathers” here applies to all Israel. The fathers of Israel (אבות-patriarchs) are Abraham, Isaac, and Jacob (etc.). We are not the Fathers of Israel. The patriarchs of Israel are the fathers who are prophetically in view here.

Therefore, God is not talking about the two Jewish fathers Chuck and David. If you are a Jewish father He is not talking about you either. The fathers that are being referenced to here begins with the father of us all—-Father Abraham (האב אברהם). He is the first among the fathers and he is most blessed to be called the Friend of God. Father Abraham is both our physical father (Israel) and our spiritual father (Israel and the believing Gentiles). So the “Heart of the Fathers” is not a reference to all fathers; rather it is a specific reference to “The Heart” of our patriarchs Abraham, Isaac, Jacob, and Joseph (etc.)

The Heart (Living Torah) of the Seven Shepherds:

In our celebration of the Festival of Sukkot—in addition to our fathers Abraham, Isaac, Jacob and Joseph—we recognize (honor) three other patriarchs These three aditional fathers are: Moses, Aaron, and David. These latter three spiritual leaders are counted among the patriarchs of Israel because they represent the three offices instituted by Adonai Eloheinu (the LORD our God). These three offices are that of Prophet, High Priest, and King. All three of these offices are now held jointly by our heavenly Messiah – HaMashiach Yeshua. So during the seven days of our Jewish celebration of Sukkot we give special recognition to seven guests of honor. These seven most honored guests are called the seven “Ushpizin” (אושפיזין-“Honored Guests”). They are:

The Seven Holy Shepherds: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David.

During the seven days of Sukkot each of these Seven Shepherds act as an Honored Guest of the Day. The order begins with father Abraham and is completed on the great last day of the festival with King David. In Malachi 4:5-6 there is a reference to the Torah of the Patriarchs (the “Heart” of Abraham, Isaac, Jacob, etc.) captivating our hearts: the hearts of the children. For we are to love the Living Torah (teaching) of the Holy One that proceeds out of the patriarchs’ teaching. As just stated previously: during the seven day period of Sukkot (the Festival of Booths) there is an honored patriarchal guest for each day. Our receiving (hearing, understanding and obeying) the unique Living Torah lessons of each of these honored guests is what is meant by “restoring” the children’s hearts to the Heart of the patriarchs (the fatherhood). As we celebrate Chag HaSukkot and study the D’var HaShem (Word of God) together keep in mind the following passage:

Leviticus 23:34-36:

דבר אל־בני ישראל לאמר בחמשה עשר יום לחדש השביעי הזה חג הסכות שבעת ימים ל ה’׃ ביום הראשון מקרא־קדש כל־מלאכת עבדה לא תעשו׃ שבעת ימים תקריבו אשה ל ה’ ביום השמיני מקרא־קדש יהיה לכם והקרבתם אשה ל ה’ עצרת הוא כל־מלאכת עבדה לא תעשו׃

דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֲמִשָּׁ֨ה עָשָׂ֜ר יֹ֗ום לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכֹּ֛ות שִׁבְעַ֥ת יָמִ֖ים לַ ה’׃ בַּיֹּ֥ום הָרִאשֹׁ֖ון מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ שִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַ ה’ בַּיֹּ֣ום הַשְּׁמִינִ֡י מִקְרָא־קֹדֶשׁ֩ יִהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽ ה’ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃

Speak to the children of Israel, saying, on the *fifteenth day of this seventh month and for seven days is Chag HaSukkot (חג הסכות) to HaShem (the NAME). On the first day shall be a mikra-kodesh (מקרא־קדש-holy assembly); you shall not do any ordinary work. On each of the seven festival days you must present offerings to HaShem by fire. On the eighth day you must gather again for holy assembly and present another offering to HaShem by fire. It is a solemn closing assembly; you shall not do any ordinary work.

Reclining with the Patriarchs during Sukkot:

{Classical and Mishnaic Hebrew}

וַאֲנִי אֹמֵר לָכֶם רַבִּים יָבֹאוּ מִמִּזְרָח וּמִמַּעֲרָב וְיָסֵבּוּ עִם־אַבְרָהָם וְיִצְחָק וְיַעֲקֹב בְּמַלְכוּת הַשָׁמָיִם׃

{Modern Hebrew}

אני אומר לכם, רבים יבואו ממזרח וממערב ויסבו עם אברהם ויצחק ויעקב במלכות השמים. פ

אֲנִי אוֹמֵר לָכֶם, רַבִּים יָבוֹאוּ מִמִּזְרָח וּמִמַּעֲרָב וְיָסֵבּוּ עִם אַבְרָהָם וְיִצְחָק וְיַעֲקֹב בְּמַלְכוּת הַשָּׁמַיִם. פ

*I say to you, many will come from east and west and recline with Avraham, Yitzchak, and Ya’akov in the kingdom of Heaven.

*The Messiah Yeshua

Honored Shepherd (Day #1) – Father Avraham:

The Heart (Torah) of father Abraham is one of loving God our Father.

Father Abraham’s teaching is about our heavenly Father. In Abraham’s life we see that it was Adonai Avinu (the LORD our Father) who sent His beloved Son M’shicho (His anointed one) to sacrifice his life for our salvation (Genesis 22). A great deal of father Abraham’s Torah (heart) is devoted to teaching us that we Jews (and the gentiles) are Justified by faith in the (perfect) favor and kind (gracious) works of the Spirit of the Holy One; and not by our own (deficient) works.

Honored Shepherd (Day #2) – Father Yitzchak:

The Heart (Torah) of father Isaac is about loving the Messiah.

Isaac (lit. Laughter) was born into this world as a result of a miraculous conception (Genesis 21:2). Isaac’s Torah (teaching) illustrates the birth, death and resurrection of the Messiah. The life of father Isaac (האב יצחק) also illustrates the Messiah ben Avraham taking a woman (gentile) convert to be his bride. This bride (Rebekah) is taken into the tent of Sarah (Genesis 24:61-65) which represents “heaven”—the Jerusalem “above“.

Insight #1. The (now) converted Jewish bride in view here is the body of Messiah composed of a remnant of both Jews and believing Gentiles. As to the meaning of the bride of Isaac (the Messiah) being taken into the tent of Sarah (heaven) we recommend you study further the mystery of the resurrection and translation of the Bride of Messiah in the document, “Messiah in Rosh HaShanah” (cf. chapters 9, 10, 11, 12).

Insight #2. Isaac was sacrificed on Mount Moriah during a prophetic role play that was acted out by his father Abraham. Three days after Isaac’s mock death was acted out on Mount Moriah the beloved son Isaac returned to his father Abraham’s house (Genesis 22). Later, after an unknown period of time had elapsed, Isaac took his converted (gentile) cousin Rebekah into his mother’s tent—to be his one and only bride—-who would bear him two twin sons. The eldest son being Esau and the youngest son being named “Jacob.”

Insight #3. Ultimately Rebekah’s favorite son was Jacob. One day all the (converted gentile) followers of the Messiah Yeshua will favor “Jacob.”

Insight #4. The Assembly of Messiah will not truly be the Rebekah of the Moshia HaOlam (the Savior of the World) until all its (gentile) members treat with kindness and favor the people and nation of Israel. Regretfully, this will not happen to the fullest extent required until our heavenly Messiah (who Isaac is a type of) returns from Sarah’s Tent (heaven) with his bride (who Rebekah is a type of) to finally establish Adonai our God’s kingdom rule on earth; thereby fulfilling all of His promises to our Jewish Patriarchs and His Prophets—-the restitution of everything (“all things”).

Insight #5. Jacob, therefore, in addition to being a prophet, is a type of the Nation of Israel. Rebekah is a type of the body of Messiah. The Assembly of Messiah, the Bride of Messiah (כלת המשיח-Kallat HaMashiach), is composed of both Jews and Gentiles who believe in Adonai Avinu (our Father) through faith in His Messiah, the “Salvation of HaShem” (יֵשׁוּעַ-lit. Yeshua). This international body of believers represents a ‘prototype’ of things to come. One day this remnant of Messiah Yeshua’s followers will grow into the very great kingdom of God that our prophets spoke of. Presently the Kallat HaMashiach represent a *minority of the human population.

*We believe at present that less than ten percent of the global population really believes in the God of Israel and His Messiah. Later, in the restored kingdom of Israel and the (future) Commonwealth of Israel we believe over ninety percent of the world population will believe in the God of Israel and His Messiah (הושיעה נא-“Save us now!”).

Insight #6. One day these global ambassadors—representatives from every nationality and ethnic group—will be resurrected or translated in glorified bodies and they will ascend into heaven (for a time). As the Holy One’s perfected servants this remnant of God’s messengers (שליחים-shlichim, emissaries) will one day return from Sarah’s Tent (Heaven) to assist the Messiah in his leading over ninety per cent of the earth’s populace to a saving faith in Adonai our Father and our God. The Messiah will build a Temple in the center of Israel (at the ancient site of Shiloh) and the entire world’s populace will acknowledge that their God is El-Yisrael (the God of Israel) and that during the age of the messianic Kingdom there will be only one capitol city for all the world (Jerusalem) and one *Temple for all the world (at Shiloh).

*Messiah in Rosh HaShannah II and Chanukkah II, “Shiloh the Place,” Chapter 4.

Insight #7. We believe when the millennial harvest season has been completed over two-thirds of humanity—all the men, women, and children who have ever lived on earth will have been saved (received the gift of eternal life). This means that the final number of elect persons (children of God) who will live forever with God will exactly correspond to the number of the righteous holy angels who have remained faithful to God. This also means the number of those who will not be saved—who will refuse to be delivered from their sin by the grace of God—will exactly correspond to the number of the unrighteous angels who have rebelled against God.

*Two-thirds of the holy angels have remained faithful to the rule of God.
**One-third of the holy angels have rebelled and followed the evil one.

Honored Shepherd (Day #3) – Father Ya’akov:

The Heart (Torah) of father Jacob (האב יעקב), who is protected and preserved by Adonai (the LORD), he is the “Supplanter” of the evil world system. He replaces the evil world system on earth with the Rule of God (lit. meaning of Yisra’el). Jacob is about loving the Spirit of Holiness and hating (overcoming and replacing) the evil world system. The ha-olam (Hebrew) and the cosmos (Greek) will permanently be replaced with the rule of the Spirit of Holiness in the coming messianic age—-the age of the *kingdom of God.

*Israel and the Commonwealth of Israel.

The Heart (Torah) of Jacob is about the sanctifying work of the Spirit of the Holy One.

We observe in Jacob’s life the struggle of growing up as a “called out” one (believer). Jacob was elect of God from childhood, through adolescence, to maturity. In this developmental process we discover:

Developmental step #1. In the beginning we discover in our childhood that Adonai Eloheinu (the LORD our God) is our eternal Father and that “our sins are forgiven for His name’s sake.”

Developmental step #2. Next, we are matured to young adulthood where we become strong in the Word of God and are able to “overcome the evil one.”

Developmental step #3. Finally, some of us even mature to spiritual parenthood where we come to (supernaturally) “know Him who is from the beginning.”

“Knowing Him” who is from the beginning (the Eternal One) indicates we have learned from experience (obedience) to walk in a intimate friendship with the Spirit of God (our Father); according to the developmental help and agency of the Indwelling Presence of His Spirit (the Real – Oral Torah).

By the phrase “knowing God” we are referring to the actual (supernatural) experience of relational closeness to the Holy One. Not just (natural) intellectual attainment. Our spiritual parents (or “Fathers” and “Mothers”) as the Scriptures call them are those people who act as role models to us all and teach us by example how to live a life of loving our Father in heaven, His Messiah, and each other.

Our spiritual fathers have all “known Him who is from the beginning.” By the power of the Spirit of Holiness these persons possessed both a reflexive (supernatural) discernment of good and evil and a gift of wisdom—a (supernatural) mastery of the art of living. We also should not forget the elect women of our faith. Our spiritual Mothers (Sarah, Rebekah, Rachel, Leah etc.) also have exemplified (supernatural) discernment and wisdom. These elect women have taught us by their example of humility and grace to “walk” in the truth and love (unity) of the Spirit of the Holy One.

Honored Shepherd (Day #4) – Father Yosef:

The Heart (Torah) of Joseph is about the glorification of the Messiah and the entire kingdom of God by the Spirit of the Holy One.

In the Jewish besorah (good news) of the “Grace of Adonai (the LORD)” we read: “But when it was now the midst (middle) of the Festival (of Sukkot) Yeshua went up into the Temple and began to teach.” The Messiah timed His appearance at Jerusalem very carefully. He made certain that he did not appear at Jerusalem until the day of Yosef’s Torah (his witness; i.e. his teaching).

Yeshua is both the Messiah ben Yosef and the Messiah ben David.

In his first coming Yeshua was the Suffering (priest) Messiah ben Yosef; like the beloved son Joseph in Genesis; and in his second coming Yeshua will return to Israel to be the Conquering (king) Messiah ben David; like his ancestor king David .

Father Joseph (האב יוסף) was at the first the beloved suffering son and at the last the beloved “glorified” son (1, 2). Initially his brothers acted in a jealous hateful manner to their brother Yosef because he was the righteous one sent to them by their father to check on their deeds; and their deeds were wicked. So Yosef had to truthfully report to his father and their father Jacob of their wicked deeds (Genesis 37:2).

Yet Yosef, who was enslaved by his brothers, imprisoned by gentiles, and “declared dead” by his father Israel (Jacob), ultimately overcame all of his difficult circumstances; eventually ascending to rule over “all of the land of Egypt;” even riding in the (second) chariot throne of the Pharaoh, acting as his (proxy) ruler over all the *world. This honor enabled Yosef ben Yaakov (Yisrael) to save all of his Jewish family from starvation during a world-wide seven year famine.

Incredibly in spite of his brothers’ hateful acts toward him, Yosef completely “forgave” his brothers; and so at the end the hated one became the beloved one of all of his brothers (Genesis 37-50).

*Ancient Egypt in the Torah is a prophetic symbol of all “the world” (HaOlam).

Joseph’s Torah (Heart) is about glorifying the Messiah Yeshua, revealing who God has favored him to be. He is not only the Messiah of Israel, Yeshua is Melekh HaGoyim—the King of (all) the Nations. Our heavenly Father bears witness to His most favored son, His Messiah of “all the world.” He is the one who comes in the name of HaShem. For his name is—the “Salvation of HaShem” (Yeshua).

Honored Shepherd (Day #5) – Father Moshe:

On the fifth, sixth and seventh days of Sukkot, we honor the Heart (Torah) of our fathers Moses, Aaron and David. The messianic teaching of the final three days of Chag HaSukkot are a witness to the three permanent offices that God has assigned to M’shicho (His proxy ruler). These three offices are foreshadowed in the lives of the last three ushpizin (אושפיזין-“Honored Guests”)—-Moses, Aaron, and David. Therefore, the three permanent offices of the Messiah that are celebrated (honored) in the latter time of the Festival of Sukkot are: the Prophet (Moses), the High Priest (Aaron), and the King (David). As to the first teaching (witness) of the three offices of Messiah:

The Heart (Torah) of father Moses is that of the “Prophet.”

During the messianic observance of the Festival of Sukkot, the Prophet Moses (Hebrew: the “Drawn Out” one; Egyptian: “Son“) is explicitly referred to. In the fourth and final Besorah of the “Grace of Adonai” in the Brit HaChadashah the Messiah rebuked his fellow Jewish brothers for not spiritually understanding the spiritual meaning of Moses’ teachings regarding circumcision, observance of the Sabbath, making righteous judgments, and doing the righteous works of the Spirit of the Holy One:

{Classic and Mishnaic Hebrew}

הֲלֹא משֶׁה נָתַן לָכֶם אֶת־הַתּוֹרָה וְאֵין־אִישׁ מִכֶּם עֹשֶׂה הַתּוֹרָה מַדּוּעַ תְּבַקְשׁוּ לְהָרְגֵנִי׃ וַיַּעַן הָעָם וַַיֹּאמַר שֵׁד בָּךְ מִי מְבַקֵּשׁ לְהָרְגֶךָ׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר לָהֶם מַעֲשֶׂה אֶחָד עָשִׂיתִי וְכֻלְּכֶם עָלָיו תִּתְמָהוּ׃ משֶׁה נָתַן לָכֶם הַמִּילָה אַךְ לֹא מִמּשֶׁה הִיא כִּי אִם־מִן־הָאָבוֹת וּבְיוֹם הַשַּׁבָּת תָּמוּלוּ כָל־זָכָר׃ וְעַתָּה אִם־תִּמּוֹל עָרְלַת אָדָם בַּשַּׁבָּת לְמַעַן אֲשֶׁר לֹא־תוּפַר תּוֹרַת משֶׁה מַה־תִּקְצְפוּ עָלַי כִּי רִפֵּאתִי הָאִישׁ כֻּלּוֹ בַּשַּׁבָּת׃ אַל־תִּשְׁפְּטוּ לְמַרְאֵה עָיִן כִּי אִם־מִשְׁפַּט־צֶדֶק שְׁפֹטוּ׃

{Modern Hebrew}

הלא משה נתן לכם את התורה ואין איש מכם מקים את התורה. מדוע אתם מבקשים להרג אותי? השיב ההמון: שד בך, מי מבקש להרג אותך? ענה ישוע ואמר להם: מעשה אחד עשיתי וכלכם תמהים. משה נתן לכם את המילה אלא שלא ממשה היא כי אם מן האבות – וגם בשבת אתם מקימים את המילה. ובכן, אם נמול אדם בשבת כדי שלא תופר תורת משה, עלי כועסים אתם מפני שרפאתי כליל איש בשבת?! אל תשפטו על-פי מראה עינים; משפט צדק שפטו. פ

הֲלֹא מֹשֶׁה נָתַן לָכֶם אֶת הַתּוֹרָה וְאֵין אִישׁ מִכֶּם מְקַיֵּם אֶת הַתּוֹרָה. מַדּוּעַ אַתֶּם מְבַקְּשִׁים לַהֲרֹג אוֹתִי? הֵשִׁיב הֶהָמוֹן: שֵׁד בְּךָ, מִי מְבַקֵּשׁ לַהֲרֹג אוֹתְךָ? עָנָה יֵשׁוּעַ וְאָמַר לָהֶם: מַעֲשֶׂה אֶחָד עָשִׂיתִי וְכֻלְּכֶם תְּמֵהִים. מֹשֶׁה נָתַן לָכֶם אֶת הַמִּילָה אֶלָּא שֶׁלֹּא מִמֹּשֶׁה הִיא כִּי אִם מִן הָאָבוֹת – וְגַם בְּשַׁבָּת אַתֶּם מְקַיְּמִים אֶת הַמִּילָה. וּבְכֵן, אִם נִמּוֹל אָדָם בְּשַׁבָּת כְּדֵי שֶׁלֹּא תּוּפַר תּוֹרַת מֹשֶׁה, עָלַי כּוֹעֲסִים אַתֶּם מִפְּנֵי שֶׁרִפֵּאתִי כָּלִיל אִישׁ בְּשַׁבָּת?! אַל תִּשְׁפְּטוּ עַל־פִּי מַרְאֵה עֵינַיִם; מִשְׁפַּט צֶדֶק שִׁפְטוּ. פ

“Did not Mosheh give you the Torah? Yet none of you carry out the Torah. Why are you seeking to kill me?” The people (the crowd who were observing the verbal conflict between Rabbi Yeshua and the priestly and rabbinic leaders) answered and said, “There is a demon in you! Who is seeking to kill you?” Yeshua answered and said to them, “I have done one deed, and all of you are amazed by it. Mosheh gave you circumcision, although it does not come from Mosheh but the fathers, and even on Shabbat every male is to be circumcised (brit milah). Now if you will circumcise a person’s foreskin on Shabbat so that the Torah of Mosheh is not violated, why do you get angry at me for healing the entire man on Shabbat? Do not judge by the appearance of the eye, but judge with a correct righteous judgment” (משפט צדק-mishpat tzedek).

Messiah accused his opposing Jewish brothers of not adhering to the commandments of HaShem (the NAME) that Mosheh (האב משה) had delivered to God’s people (Israel). Instead, these false teachers—who sat on the seat of Mosheh—falsely interpreted the commandments of HaShem to His people in an oppressive, legalistic way. They did this for reasons of ‘their’ own personal pride and self-promotion; and not for the purpose of sincerely serving Avinu Shebashamayim (our heavenly Father). Messiah, the Holy One (Kedosh) of HaShem accused the religious leaders (priests and rabbis) of his day of committing the same *sins toward him as did Joseph’s brothers in the book of Genesis (cf Bereshit Chapter 37).

*Jealousy and hateful envy.

Honored Shepherd (Day #6) – Father Aharon:

The Heart (Torah) of father Aaron is that of the “High Priest.”

Aaron’s name (lit. the Light-bringer) is not explicitly mentioned in the messianic narrative of Sukkot. It appears that the Salvation of HaShem (Yeshua) has assumed that his fellow Jews know that the sacrifices of Chag HaSukkot could not happen without the Jewish priesthood. His Jewish audience knows that central to all of the festivals it is necessary that daily and special sacrifices must be offered up to Adonai Eloheinu (the LORD our God). Therefore, Messiah’s reference to Aaron (האב אהרון) on Sukkot is both subtle and obvious. Obvious, for we know that the Messiah is the true (permanent) High Priest who brings to us both God’s “Living water” and His “Light of life.” For this reason we assert that if you look closely you will see :

The theme of the Messiah’s priestly ministry to Israel and the entire world is, in fact, central to his teaching on Sukkot.

How did the Messiah give reference to the Torah of Aaron (the Light-bringer), the High Priest, in his teaching during the Festival of Sukkot? The Messiah addressed several priestly issues when he taught us (Israel) about the outpouring of his *Living Torah of the Spirit. Look at his multiple references to his delivery of God’s “springs of living water;” and also, pay attention to his claim that he was the Bringer of (God’s) “Light to the world.” Both of these allusions of the Messiah to the living water and the illuminating light of God are certainly priestly in nature and function.

*The real Oral Torah is the Living Torah of the Spirit.

In summary the Messiah’s two-fold illustrations of his priestly ministry were: first, that due to his redemptive ministry on earth (in his first coming) the Spirit of Holiness would be poured out on Israel and eventually upon the entire gentile world. We read:

“On the last and greatest day of the Festival (Chag HaSukkot), the ‘Salvation of HaShem’ (Yeshua) stood and said in a loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.’ By this he meant the Spirit whom those who believed in him were later to receive.” (cf. the Messiah in Sukkot, chapters 21 for further explanation).

And second, it is written that when the Messiah spoke again he said, “I am the Light of the world; he who follows me will not walk in the darkness, but will have the Light of life.” (cf. the Messiah in Sukkot, chapters 22 for further explanation).

Honored Shepherd (Day #7) – Father David:

The Heart (Torah) of father David is that of the “KIng.”

The Heart (Torah ) of father David (האב דוד), the Beloved One (whose name means love that is boiling over) is taught to us by our Messiah ben David on the *seventh day of his teaching at the Festival of Sukkot. The seventh day is the day of celebrating the Torah of the King. This “last and greatest day of the Festival” is a symbol of the culmination of all human history that happily ends with the near edenic rule of the Messiah ben David over all of the nations and peoples of the world (cf. our document “Messiah in Rosh HaShanah II & Chanukkah II“). The religious leaders of the first century were aware that the Messiah had to be a direct descendant of King David and must be born in Beit-Lechem (Bethlehem). They knew both requirements were true of the Messiah Yeshua. In the Temple was a record of every Jewish person’s physical ancestry. The religious leaders who opposed our Rabbi most definitely could have used this genealogical record against him if he were not a true descendant of King David (the ‘Beloved’ One). These high ranking leaders without a doubt also knew that Rabbi Yeshua’s birthplace was Beit-Lechem (the ‘House of Bread’). Some would have even known about the special events that surrounded the Messiah’s birth:

Event #1. The census by Caesar Augustus, the travel of Yosef ben David and Miryam bat David to the city of their ancestor David—Beit-Lechem;

Event #2. The angels’ appearances and announcement of the Messiah’s birth to the priest Zecharyah, and the Messiah’s mother Miryam; and later to the shepherds in Beit-Lechem;

Event #3. The testimony of the wise men from the East;

Event #4. King Herod’s failed attempt to murder the Messiah Yeshua ben David as an infant;

Event #5. The testimony of the elderly Shim’on (meaning one who has “Heard, Understood, and Obeyed”) and the widow Anna (meaning “Kindness, Favor, Grace”) who both gave forth witness to the truth that Yeshua is the Messiah of God. Thy did this at the Temple 33 days from the day of his circumcision that occurred on the eighth day of Shemini Atzeret (Eighth Day of Extended Assembly) and Simchat Torah (Rejoicing in Torah); these are the two holidays that immediately follow Sukkot.

The corrupt, elite priestly and rabbinic religious leaders of Rabbi Yeshua’s day knew the truth that Yeshua was by birth the direct descendant and actual heir to King David. Yet, they attempted to oppose the rightful king at every turn.

Like King Saul in his murderous hatred of David, the civil (and religious) leaders hated the Messiah ben David and they sought to kill him.

The corrupt religious and political leaders of Israel were in one accord – even seeking to kill the promised King of Glory. Nevertheless, the fact is the Messiah Yeshua was not killed at the hands of the people of Israel; our Messiah was killed by the gentiles (Roman rulers). Not by our people of Israel. However, like Joseph in Genesis, the Messiah ben Yosef was betrayed by his own envious brothers; the religious (priests, rabbis) and political (Herod Antipas) rulers over Israel. Fortunately for Israel and the entire world the Messiah ben HaAdam Ha-acharon (the last Adam) due to his faithfulness even (now) possesses power over death. He is alive! And he shall return to Israel soon! (Regarding his victory over death – cf. the Messiah in HaBikkurim).

*The number seven in the Torah speaks of what has become “whole,” “well,” “complete,” and “perfect.” Therefore, when the Messiah ben David is finally installed as the King of Israel and the King of (all) the World – finally the fulfillment of all of the wonderful promises of God will bring healing (wellness) to the nations. Then will the Messiah of HaShem “make all things new” (1, 2, 3) – complete and perfect in every way!

The Egyptians and the Syrians will know HaShem in that day!

In the future international Commonwealth of Israel, the nations of Egypt and Syria are elevated to a special status (Isaiah 19:24-25), making them co-participants in both the obligations and benefits of the Temple (cf. 1, 2, 3, 4, 5, 6):

“Blessed is Egypt My people and Syria the work of My hands, and Israel My inheritance!”

“In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom HaShem Tseva’ot (HaShem of hosts) has blessed, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.”

Thus HaShem our Father and our God will make Himself known to Egypt, and the Egyptians will know Him in that day. They will even worship with sacrifice and offering, and will “make a vow to HaShem and perform it. The tribute gifts required by the Gentile nations (Zechariah 14:14) will accrue to Messiah’s Shiloh Temple in such a way as to fill it with abundance, assuring that the Gentiles are seen as full worshiping-participants in the kingdom of God (1, 2, 3).

“And the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance.”

“At that time I will bring you in,
Even at the time when I gather you together;
Indeed, I will give you renown and praise
Among all the peoples of the earth,
When I restore your fortunes before your eyes,”
Says HaShem.”

The Fulfillment of Yom Kippur in the Golden Age of Israel:

Yom Kippur 2018 ran from Tuesday evening, September 18 and and ended Wednesday, evening, September 19.

Why did the prophet Ezekiel and Yochanan ben Zevedi (יוחנן בן זבדי), the Spokesperson for the Shlichim (Sent Ones), leave out of their sacred writings the observance of the festival of Yom Kippur? The simple reason is because in the messianic age all Israel will be saved. All Israel will have experienced both the permanent atonement, the once-in-eternity forgiveness of the sins of our people and our nation, and the permanent return of the Presence of the Spirit of Holiness Indwelling all of our people of Israel.

In the messianic age all Israel will be saved!

In short, the purpose of our observance of the Day of Atonement will have been completely fulfilled when every man, woman, and child of Israel comes to fully understand that the Messiah Yeshua is the Promised One who HaShem has sent to us in ‘His Name‘ to cleanse our nation (Israel) and our people of all sin and to endow us with the gift of the Indwelling Presence of His Spirit.; which is the gift of eternal life

The permanent return of the Shekinah Presence of HaShem:

Therefore, Jeremiah declares the result of the permanent return of the Presence of the Holy One to Israel. Jerusalem and the Sacred District that it is attached to it will become the Throne of HaShem and all the nations of the world will be gathered to it (Jeremiah 3:12b-22):

“Return, faithless Israel,’ declares HaShem;
‘I will not look upon you in anger.
For I am gracious,’ declares HaShem;
‘I will not be angry forever.
‘Only acknowledge your iniquity,
That you have transgressed against HaShem your God
And have scattered your favors to the strangers under every green tree,
And you have not obeyed My voice,’ declares HaShem.
‘Return, O faithless sons,’ declares HaShem;
‘For I am a Master to you,
And I will take you one from a city and two from a family,
And I will bring you to Zion.'”

“Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding.”

“It shall be in those days when you are multiplied and increased in the land,” declares HaShem, “they will no longer say, ‘The ark of the covenant of HaShem.’ And it will not come to mind, nor will they remember it, nor will they miss it, nor will it be made again. At that time they will call Jerusalem the ‘Throne of HaShem’ (Kise’ HaShem) and all the nations will be gathered to it, to Jerusalem, for the name of HaShem your God; nor will they walk anymore after the stubbornness of their evil heart. In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave your fathers as an inheritance.”

“You shall call Me, Avi” (My Father).

Then I said, “How I would set you among My sons
And give you a pleasant land,
The most beautiful inheritance of the nations!”
And I said, “You shall call Me, Avi,
And not turn away from following Me.”
“Surely, as a woman treacherously departs from her lover,
So you have dealt treacherously with Me,
O house of Israel,” declares HaShem your God.

“Return, O faithless sons.”

A voice is heard on the bare heights,
The weeping and the supplications of the sons of Israel;
Because they have perverted their way,
They have forgotten HaShem .
“Return, O faithless sons,
I will heal your faithlessness.”
“Behold, we come to You;
For You are HaShem our God.”

When Jew and Gentile will dwell together in the unity of the Spirit:

“For thus says HaShem Tseva’ot, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says HaShem Tseva’ot. ‘The silver is Mine and the gold is Mine,’ declares HaShem Tseva’ot. ‘The latter glory of this house will be greater than the former,’ says HaShem Tseva’ot, ‘and in this place I will give shalom,’ declares HaShem Tseva’ot.”

“I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.”

Therefore, all that the Holy One has purposed and planned through His provision for His people will finally be fulfilled and celebrated in the Millennial Feast of Sukkot. The future feast will openly demonstrate the unity that the Holy One desires: When Jew and Gentile together will bow to the Messiah of HaShem as our Melekh HaMelakhim (מלך המלכים-King of kings) and Adonei Ha-Adonim (אדון האדונים-Lord of lords):

Then shall the LORD of all of the feasts dwell with us forever.

“Behold, the tabernacle of the LORD is among men, and they shall be His people, and the LORD Himself shall dwell among them.”

Shalom aleichem! (שלום עליכם-shalom be upon you):

The appropriate response is aleichem shalom – עליכם שלום – unto you shalom.

Although the word shalom most often is translated as peace it means more than peace. This Hebrew word שלום means: health, security, tranquility, success, comfort, and peace. God is the God of Shalom (אלוהי השלום). So notice when one says “shalom unto you,” shalom is mentioned first because the first person knows that he (or she) wants the health, security, tranquility, success, comfort, and peace – the happiness (blessedness) of the actual Friendship (Presence) of God – and is asking the other person to agree. The person who responds says “unto you (plural) peace,” for Elohei Ha-Shalom is the One who actually creates perfect peace and unity (שָׁלֵם-Shalem: well-being; wholeness; wellness; absolute friendship; and relational completeness) in the plural (שְׁלֵמִים-shelamim)—between Himself and the two (or more) persons. Therefore, it is written:

כי במקום אשר שניים או שלושה נאספים לשמי שם אני בתוכם.פ

“For in the place where two or more are gathered in my name I am with you.”

בְּמָקוֹם – “In (the) place
נֶאֱסָפִים לִשְׁמִי – “Gathered (added) to my name.”
שָׁם אֲנִי בְּתוֹכָם – “There I am” (1, 2, 3, 4, 5, 6, 7).
ה’ שָֽׁמָּה – “The LORD is there.

The Twelve Festivals of Messiah:

This *web-site is dedicated to the study of the Twelve Festivals of the Messiah. There are Twelve Festivals of the Messiah that we will be studying this Jewish calendar year 5779 (sunset September 9, 2018 to nightfall September 29, 2019). We go off in a lot of directions but we always return to the same task, the study of the festivals; and that is pretty much all we are trying to do for now.

Festival dates, worship forms, and scholarly studies:

We are Jews who are followers of Yeshua. So we are interested in reading other Jewish views and perspectives related to the practice of our faith in HaShem. This is why we recommend you visit the Chabad.org and Hebcal.com sites (cf. bottom of page; recommended study links). We recommend you visit these sites so you can get acquainted with some of the worship forms and scholarly studies of the larger Jewish body.

We are followers of Yeshua:

Yeshua is our Rabbi. He is our Messiah. We believe our Messiah is a man. We do not worship the Messiah; nor does he worship himself. For Rabbeinu Yeshua has said:

האלוהים הוא רוח, והעובדים אותו צריכים לעבדו ברוח ובאמת.פ

God is Spirit, and His worshipers (servants) must worship Him in spirit and truth.

Therefore, we worship only HaShem our God. He is Spirit. Not a man. He is our (eternal) Father and our God. Therefore, forty days before ascending (cf. Enoch and Elijah) into heaven the Messiah Yeshua said:

לכי אל אחי (היהודים) והגידי להם: אני עולה אל אבי ואביכם, אל אלוהי ואלוהיכם.פ

“Go to my brothers (the Yehudim) and tell them: I am ascending to my Father and your Father, to my God and your God.”

We believe that the Messiah Yeshua ben Yosef ben David is a man who worships only HaShem Avinu (ה’ אבינו). Not himself or anything or anyone else. We believe that we Jews together with you Gentiles who reverence (יִרְאֵ֣י -fear ה’) and love God are the *house of God (בֵּית־אֵל-Beit-El). We are the *house. We are not the one true “God of the house” (הָאֵל֙ בֵּֽית־אֵ֔ל-Ha-El Beit-El). God is greater than the house that He Indwells. We are the house (בית המקדש-the Temple) where the Spirit of God dwells. We worship only Him. Not ourselves or anything or anyone else. So like our Jewish brother the Messiah Yeshua – a humble man, a perfect man whose name means the “Salvation of HaShem” – we worship only HaShem our God; who is both our (eternal) Father and our God!

*Redeemed humanity is the permanent Temple of God that He dwells in forever (1, 2, 3, 4, 5, 6, 7, 8). He does not dwell in temples that are made with human hands (1, 2, 3, 4, 5, 6, 7).

By all means speak the Truth in Love:

You will find that we disagree a considerable amount with much of the teaching of the haredim (חרדים), the “ultra-orthodox” (1, 2). However, please do not mistake our disagreements for a lack of love. We believe that with emet (האמת-the truth) there must also be present chesed (חסד-loving-kindness). Rabbi Joseph H. Hertz (late Chief Rabbi of England) has wisely said, “whenever chesed (loving-kindness) and emet (relational truth, reliability) are used together chesed (covenantal love) always comes first,” as if to say:

Speak the truth by all means; but be quite sure you speak the truth in (kind, charitable, and gracious) love (חסד-chesed).

This saying of Rabbi Hertz is very similar to what Rabbi Shaul ben Benyamin says in his writing about the kind of attitude one should maintain when one presents a difficult truth to another:

אלא נדבר את האמת באהבה ונגדל בכל דבר אלי המשיח, אשר הוא הראש.פ

But we will speak the truth (האמת-ha-emet) in (unselfish, deeply affectionate, and enduring) love (אהבה-ahavah), and we will grow up (develop, mature) in all aspects in him who is the head (הָרֹאשׁ-ha-rosh), even the Messiah (המשיח-ha-mashiach).

We will attempt to do the same. We will talk truth (נדבר את האמת). Yet we will do so in an attitude of love (ahavah and chesed); recognizing all the while the great love Avinu Shebashamayim (our Father in heaven) has for all His children of Israel and for all the people of the world.

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