Messiah in Sukkot Chapter 2

  1. When the Eternal One dwells on Earth
  2. The Dawn of the Festival
  3. The Commonwealth of Israel
  4. Feast of Ingathering

When the Eternal One dwells on Earth:

ושמעתי קול גדול מן הכסא – אומר: הנה משכן האלוהים עם בני אדם וישכן עמהם; המה יהיו לו לעם והוא האלוהים יהיה עמהם, וימחה כל דמעה מעינ. פ

And I heard kol gadol (קול גדול-a great voice), out of the throne saying, “Behold, the Mishkan of G-d (משכן האלוהים) is with men, and He will dwell with His people, and G-d Himself will be with them, and He will wipe away every tear from their eyes.”

The Feast of Booths (Sukkot) is the seventh of the Mosaic feasts. 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 #1Shemini Atzeret;

Extended Feast of Sukkot #2Simchat Torah.

Sukkot points forward to the great yet unfulfilled hope of Israel: the ingathering of the Gentile nations to the Messiah. Sukkot is a time of thanksgiving for the completed harvest. In reference to the “harvest,” Sukkot is called “the feast of in-gathering” (Exodus 23:16; 34:22).

Among the Mosaic feasts, the Feast of Booths is the third of three obligatory pilgrim feasts which every adult Hebrew male was required to observe each year before the Presence of the Lord at the Temple in Jerusalem (Exodus 23:14-17). The elite status of Sukkot is indicated by its being designated “The Feast” (1 Kings 8:2; 2 Chronicles 5:3; 7:8, 9) and “The Feast of Adonai” (Leviticus 23:39).

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 יהוה צבאות ולחג את־חג הסכות׃ והיה אשר לא־יעלה מאת משפחות הארץ אל־ירושלם להשתחות למלך יהוה צבאות ולא עליהם יהיה הגשם׃ ואם־משפחת מצרים לא־תעלה ולא באה ולא עליהם תהיה המגפה אשר יגף יהוה 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 ליהוה והיה הסירות בבית יהוה כמזרקים לפני המזבח׃ והיה כל־סיר בירושלם וביהודה קדש ליהוה צבאות ובאו כל־הזבחים ולקחו מהם ובשלו בהם ולא־יהיה כנעני עוד בבית־יהוה 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 hosts), 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 hosts, 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 Adonai 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 Adonai will be like the bowls before the altar. Every cooking pot in Jerusalem and in Judah will be holy to Adonai Tseva’ot; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in Beit Adonai Tseva’ot 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 indicating the Presence and work of the Ruach HaChesed; the Spirit of 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:

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 Adonai Tseva’ot to wake up and assemble before the Presence of Adonai 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 8:16):

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

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 Adonai. Their faces looked toward the east as they would worship the sun; but our eyes look toward Adonai. We are Adonai’s. Our eyes are fixed upon Adonai.”

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 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 the family Almighty G-d sent into the Egypt (the world) was equal to the number of the nations.

This indicates that the Jewish faith is a missionary faith. As Adonai’s servants we are called to minister to all the nations of the world. We are called to be a royal nation of priests and kings. We are not called to lord it over the other nations:

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 and eople of the world. This speaks of the messianic age when Adonai’s Covenant of Grace (Chesed) that was first established with Abraham will one day bring blessing and peace to all the nations and people of the world.

Feast of Ingathering:

Known also as the Feast of the Ingathering, 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 the nation through the wilderness living among our ancestors in 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 ancestors every need (Leviticus 23:43):

למען ידעו דרתיכם כי בסכות הושבתי את־בני ישראל בהוציאי אותם מארץ מצרים אני יהוה 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 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.

Messiah in Sukkot Chapter 3 >>