- Chanukkah points to the rebirth of God’s Kingdom on earth
- The forty week period from conception to birth
- The Light is conceived and birthed in Israel
- The maturation process of the Almond Tree of Light
- The Torah of the Almond Tree
- The Almond Tree reveals when Messiah was born
- The Seed of the Woman triumphs over evil
Chanukkah points to the rebirth of God’s Kingdom on earth:
The virgin birth narrative, so wonderfully depicted in the four Jewish Gospels, is depicted in the Sukkot testimonial to the Messiah.
The conception to birth depiction is represented in the two Festival of Lights holy days, Chanukkah and Sukkot. Additionally, the conception to birth process is illustrated in the procreative life and activities of the Almond Tree. Symbolically, in temple times, on Chanukkah the Light that is celebrated inside the Temple is hidden from public view. During this time only the small light that peeks out of the (eyes of the) temple windows can be seen from outside.
The forty week period from conception to birth:
Two hundred and eighty-five days (forty weeks) later the festive Feast of Booths (Sukkot) lights are illuminated outside the temple in the Courtyard of the Women (Ezrat Nashim Beit HaMikdash). The four giant lamp stands used to project this great temple light were so large that ladders had to be used to climb up high enough to refuel them.
The Light is conceived and birthed in Israel:
The Light of the World is first conceived and birthed in Israel and then revealed to the World.
During the seven days of the feast of Sukkot, seventy bulls were sacrificed. The rabbinical sages believed that this sacrifice of the seventy bulls during Sukkot represented a global sacrifice that prophetically speaks of the universal redemption of all of the nations and peoples of the world. This corresponds to the seventy nations that are listed in the Table of Nations that is referenced in Genesis (cf. Genesis 10–11; also 46:26-27; and Deuteronomy 32:8-9).
Additionally, it is believed the great outdoor lights (lamp stands), four in all (located in the Court of the Women), symbolizes the Presence of the Holy One being manifested through the Shekinah glory cloud out to all four corners of the earth (north-south-east-west). The spiritual meaning (sod) of this annual display of the Light of the World was revealed when Ha-Mashiach declared during the festival of Sukkot: “I am the Light of the World (Or Ha’Olam), and he who follows Me shall not walk in the darkness but shall have the Light of Life (Or Ha’Chayim).”
The maturation process of the Almond Tree (Golden Lamp stand) of Light:
Another testimony (of Chanukkah and Sukkot) to the creative work of Adonai (the LORD) in and through the Messiah may be observed in the procreative activities of the Almond Tree itself (the almond tree is the species of tree that is depicted in the temple golden lamp stand). Like the Scriptural progression indicated in Numbers 17:8, the Almond Tree first produces buds, then blossoms, then the appearance of fruit, followed by maturation of the fruit. The process of the maturation of the Almond Tree (of Eternal Light) is as follows:
Stage #1. The bud to bloom cycle follows a good chill during November and December (the variant season of Chanukkah).
Stage #2. By mid-December, the almond season is inaugurated by the presence of pollen grains.
Stage #3. Thereafter, the post winter solstice trend of shorter nights and longer days induces the tiny buds into rapid growth.
Stage #4. From January to February (in Israel, later in California, USA), the beautiful blossoms bloom.
Stage #5. By March the fuzzy gray-green fruit appears visibly showing forth the invisible life that had Indwelt the pollinated buds three months earlier.
The first observation worth noticing here is that the Almond Tree is a fruit tree and its progressive process of fruit life is inaugurated approximately mid-December (the advent of winter), with the accelerated transformation and visible showing forth of fruit occurring by March-April (the advent of spring).
The Torah of the Almond Tree:
Correspondingly, it is interesting to note that Jewish doctors in ancient times would validate a pregnancy after ninety days. This was so because the doctors had determined that after three months (Chislev 25-Nisan 1; just after Purim, around the time of the future observance of Rosh HaShanah II and Chanukkah II) a definitively sufficient length of time had elapsed to validate a pregnancy. This being due to visible proof.
Stage #6. After the almond petals drop, the tree leafs out.
Stage #7. Then the almond fruit appears.
Stage #8. The hull of the fruit begins to harden and mature (Nisan to Sivan; Yom HaBikkurim to Shavuot).
Stage #9. By June (Shavuot) to July the hull begins to split open.
Stage #10. From late July to October, the split widens (dilates), visibly exposing the fruit that Indwells the shell.
Stage #11. Finally, the whole nut is available for harvesting, when the hull opens completely (full dilation).
Stage #12. Thereafter, the fruit is completely separated from its hull (Elul 1 to Tishri 10; i.e. the forty days of Selichot; Ellul to Rosh HaShanah and Rosh Hashanah to Yom Kippur) and therefore harvested (birthed); with the culmination of the harvest being celebrated during the advent of the fall feast of Sukkot.
The second observation related to the Torah of the Almond Tree is related to birth. In Israel the almond season is inaugurated around mid-December (winter) and culminates in October (fall). This closely parallels the time frame of Chanukkah (Feast of Dedication) to Sukkot (Feast of Booths).
The Almond Tree reveals when Messiah was born:
This forty-week period of time (286 days) is analogous to an average period of human gestation, wherein there exists maturation, dilation, and birthing behavior similar to that of the Almond Tree and its fruit.
The Almond Tree points to the Messiah’s birth occurring at the Feast of Sukkot.
This was the exact time of Messiah’s birth and this will be the time of Israel’s rebirth, at the beginning of the millennial kingdom (after the Messiah Yeshua returns to earth a second time). In teaching about the Festivals of the Messiah it is important to move the dialogue from what has happened to what it means. The Holy Spirit is constantly moving us back and forth between what the Scriptures are saying and what they mean to our daily lives.
It is not hard to see how the defining ceremonies (the festivals of light) and defining symbol of the golden lampstand, provide us with a narrative testimony to the procreative plan of the Father of Lights (Avi HaMe’orot) through the Messiah who is the Light of the World.
Therefore, it is Messiah Yeshua’s conception and birth that provide humanity with a saving hope. Through Messiah: a miracle week has been conceived; a new creation has been inaugurated; the fruit of goodness, righteousness and truth is maturing and becoming readied for the harvest; and a new permanent King and kingdom has been birthed.
Therefore, the narrative of the Living Word of Adonai (D’var HaChayim) is transforming our lives (Israel) and the lives of others (the world) through His procreative character and regenerating power.
The Seed of the woman’s triumphs over evil:
The virgin conception and birth is a horizon-to-horizon view of what forgiveness actually is and what forgiveness actually means.
True forgiveness is the gift of the Father (cf. our articles on the ten forgiveness narratives of the Messiah in the document, “Messiah in Yom Kippur”). What the Father of Mercies has done is that He has sent His beloved Son into the world, in human form, to personally secure forgiveness for all who will believe. Now that this has been accomplished through Messiah’s life, death, resurrection, and ascension: the Life of the Holy Spirit, the eternally Forgiving One, may now reside in every believer’s life.
This means that every believer, whether he or she is consciously aware of it or not, can be filled with an intercessory life of forgiveness, the Life of the Forgiving One, who constantly cries out on our behalf Abba Father! Father forgive! For the Spirit helps us in our weakness (our desires for vengeance) because we do not consciously know pray as we should. Therefore, the Spirit Himself prays for us with groanings which are “too deep for words” (cf. the meanings of the sounds of the Shofar in the Messiah in Rosh Hashanah & Yom Teruah“).