- Confession and Repentance
- The Parush and the tax-collector
- The Parush did not go up to the Temple for the right reason
- On Yom KIppur confession is done in the standing position while striking the heart
- We need forgiveness and an unfailing New Heart
- The Ten day search for forgiveness
- Maimonides writes…
- A short list of customs that focus on the special nature of the Ten Days
- The curtain that separates the sanctuary from the Holy of Holies
- The Number Ten is a symbol of sanctification (holiness)
- Ten Forgiveness Sayings of the Messiah
- Five Prayer Services
- Aseret Yemei Teshuvah and Yamim Noraim
- Be a Master of Returning!
- “After these things”
- Retrospective look at the meaning of the term Rosh HaShanah
- At the Feast of Rosh HaShanah
- The term Rosh HaShanah is used only once in the Tanakh
- The Seven objectives of the prophet Daniel
- Shiloh is the promised Rod of Levi, the Resurrected High Priest
- Messiah the King
- Messiah the Great High Priest
- Fulfillment of Messiah’s Kingdom Prayer
- The prayer of David the Prophet-King
- Messiah’s Installation Ceremony
- HaNavi Ezekiel’s vision of a new (spring) Rosh Hashanah
- Preview of events related to Ezekiel’s vision of Rosh HaShanah II
- There are three major festivals celebrated in the Golden Age of Israel
- These festivals are referred to in the Besorah (Jewish Good News) of Yochanan
- The Fulfillment of Yom Kippur and Shavuot in the Golden Age of Israel
- The continuation of the observance of Sukkot
- The permanent return of the Presence of HaShem our God
- The Feast of Sukkot in the Messianic Age
- The Egyptians and the Syrians will know HaShem our Father in that day
- When Jew and Gentile will dwell together in the unity of the Spirit
Confession and Repentance:
Viduy (וידוי-confession) is inseparable from Teshuvah (תשובה-repentance). The Torah’s commandment to repent makes explicit mention of confession, not of repentance (Numbers 5:6-7). Confessing the words “I have sinned,” is the performance of a great and meaningful act. The act of confession must be performed before repentance can be regarded as complete. Therefore, the Messiah taught the following mashal (parable) of “The Parush & the tax collector:”
שְׁנֵי אֲנָשִׁים עָלוּ אֶל־הַמִּקְדָּשׁ לְהִתְפַּלֵּל אֶחָד פָּרוּשׁ וְאֶחָד מוֹכֵס׃ וַיַּעֲמֹד הַפָּרוּשׁ לְבַדּוֹ וַיִּתְפַּלֵּל לֵאמֹר אוֹדְךָ אֱלֹהִים עַל כִּי אֵינֶנִּי כְּיֶתֶר הָאָדָם הַגֹּזְלִים וְהָעשְׁקִים וְהַנֹּאֲפִים וְגַם־לֹא כַּמֹּכֵס הַזֶּה׃ אֲנִי צָם פַּעֲמַיִם בַּשָּׁבוּעַ אֲנִי מְעַשֵׂר אֵת כָּל־אֲשֶׁר אֲנִי קֹנֶה׃ וְהַמּוֹכֵס עָמַד מֵרָחוֹק וְלֹא אָבָה לָשֵׂאת אֶת־עֵינָיו הַשָּׁמַיְמָה וְתוֹפֵף עַל־לִבּוֹ וַיֹּאמַר אֱלֹהִים סְלַח־לִי אֲנִי הַחוֹטֵא׃ אֲנִי אֹמֵר לָכֶם כִּי־יָרַד זֶה לְבֵיתוֹ נִצְדָּק מִזֶּה כִּי כָּל־הַמֵּרִים נַפְשׁוֹ יִשָּׁפֵל וַאֲשֶׁר יַשְׁפִּילָהּ יְרוֹמָם׃
שְׁנֵי אֲנָשִׁים עָלוּ אֶל בֵּית הַמִּקְדָּשׁ לְהִתְפַּלֵּל; אֶחָד פָּרוּשׁ וְהַשֵּׁנִי מוֹכֵס. עָמַד הַפָּרוּשׁ לְבַדּוֹ וְהִתְפַּלֵּל, אֱלֹהִים, אֲנִי מוֹדֶה לְךָ שֶׁאֵינֶנִּי כִּשְׁאָר הָאֲנָשִׁים – גַּזְלָנִים, רְשָׁעִים, נוֹאֲפִים, וְאַף לֹא כַּמּוֹכֵס הַזֶּה. אֲנִי צָם פַּעֲמַיִם בַּשָּׁבוּעַ, אֲנִי נוֹתֵן מַעֲשֵׂר מִכָּל מַה שֶּׁאֲנִי מַרְוִיחַ. וְאִלּוּ הַמּוֹכֵס, שֶׁעָמַד מֵרָחוֹק, אַף לֹא רָצָה לָשֵׂאת אֶת עֵינָיו לַשָּׁמַיִם, אֶלָּא טָפַח עַל לִבּוֹ וְאָמַר, אֱלֹהִים, רַחֵם נָא עָלַי, עַל אִישׁ חוֹטֵא. אוֹמֵר אֲנִי לָכֶם, הָאִישׁ הַזֶּה יָרַד אֶל בֵּיתוֹ נִצְדָּק יוֹתֵר מֵהָאִישׁ הַהוּא; כִּי כָּל הַמְרוֹמֵם אֶת עַצְמוֹ יֻשְׁפַּל, וְהַמַּשְׁפִּיל אֶת עַצְמוֹ יְרוֹמַם. פ
שני אנשים עלו אל בית המקדש להתפלל; אחד פרוש והשני מוכס. עמד הפרוש לבדו והתפלל, אלוהים, אני מודה לך שאינני כשאר האנשים – גזלנים, רשעים, נואפים, ואף לא כמוכס הזה. אני צם פעמים בשבוע, אני נותן מעשר מכל מה שאני מרויח. ואלו המוכס, שעמד מרחוק, אף לא רצה לשאת את עיניו לשמים, אלא טפח על לבו ואמר, אלוהים, רחם נא עלי, על איש חוטא. אומר אני לכם, האיש הזה ירד אל ביתו נצדק יותר מהאיש ההוא; כי כל המרומם את עצמו ישפל, והמשפיל את עצמו ירומם. פ
Two men went up to the Temple (המקדש) to pray. One was a Parush and the other a tax collector. The Parush stood by himself and prayed, saying, “I thank you, God, that I am not like the rest of the people—thieves and exploiters and adulterers—and also that I am not like this tax collector. I fast twice a week. I bring a ma’aser (a tenth, tithe) of all that I acquire.” But the tax collector stood at a distance and was not willing to lift his eyes toward heaven. He beat on his heart and said, “HaShem, forgive me! I am a sinner!” I say to you that this one went back down to his house made more righteous than the other, because all who lift themselves up will be brought low, but whoever lowers himself will be lifted up.”
The Parush and the tax-collector:
Two men went up into the temple to pray, one a Parush (פָּרוּשׁ-Pharisee) and the other a tax collector. The Parush (lit. separated one) stood and was praying this to himself: “HaShem (the NAME), I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. I fast twice a week; I pay tithes of all that I get.”
The Parush was busy praying to himself. Not God.
The Parush *stood and was praying to himself. He sure was not talking to HaShem Avinu (God our Father). He was engaged in a monologue within himself. He was encouraging and affirming himself. He was the “separated one” and “holy one.” He was holier than thou: better than the other worshipers at the Temple. He was the self-appointed best of the best. But really? Was he really the best of the best in the eyes of the Holy One? The Messiah says, No!
Question: What did the Parush do that was so wrong?
Answer: He did not go up to the Temple for the right reason to humbly do confession and repentance.
The commandment of the Torah to repent makes explicit mention of confession (viduy), not of repentance (Numbers 5:6-7). Confessing the words “I have sinned” is the performance of a great and meaningful act. The act of confession must be performed before repentance (teshuvah) can be regarded as complete.
The Parush did not go up to the Temple for the right reason:
וַיֹּ֣אמֶר אֲדֹנָ֗י יַ֚עַן כִּ֤י נִגַּשׁ֙ הָעָ֣ם הַזֶּ֔ה בְּפִ֤יו וּבִשְׂפָתָיו֙ כִּבְּד֔וּנִי וְלִבֹּ֖ו רִחַ֣ק מִמֶּ֑נִּי וַתְּהִ֤י יִרְאָתָם֙ אֹתִ֔י מִצְוַ֥ת אֲנָשִׁ֖ים מְלֻמָּדָֽה׃
ויאמר אדני יען כי נגש העם הזה בפיו ובשפתיו כבדוני ולבו רחק ממני ותהי יראתם אתי מצות אנשים מלמדה׃
HaShem (the NAME) says, “These people come near to Me with their mouth and honor Me with their lips, but their hearts are far from Me. Their worship of Me is based merely on the (memorization and mindless repetition) of *rules (taught) by men.”
This proud, ultra-orthodox (חרדים-haredim) man failed to (*sincerely repent) and confess his sin of pride to God.
Since he had not confessed his sins he could not return to God. Without confession there can be no teshuvah, literally “return” to HaShem. Instead, this arrogant, self-important person chose to turn the Temple into a place of competition; a kind of religious Olympics where he, the superior one, self-righteously envisioned himself winning all of the medals. Tragically this was not prayer at all. The Parush’s time spent at the temple, therefore, was a waste of his time and God’s time. Without confession God refused to hear any of this man’s communications.
The only one who heard this self-righteous man’s communications (prayers) was “himself.”
*The pious Parush and the tax-collector were “standing.” It is very strange that the Messiah would even use the word “standing.” In Temple times everyone stood. Everyone stood all of the time because there were no chairs to sit on! However, today the word ”standing” really means something:
We all stand once a year during the Yom Kippurim services.
During these services we pray the following prayer: “We have sinned against You purposely and by mistake…We have sinned against You by speaking badly of others…We have sinned against You by greed and oppressive interest…We have sinned against You by rashly judging others…For all these sins, forgiving HaShem, forgive us, pardon us. Grant us atonement.”
Notice that the so called holy man, the Parush (Pharisee), was actually practicing several of these sins while delivering his prayer. Rather than sincerely confessing and repenting of his sins and professing his faith in the mercy of God – this proud man was busy professing his faith that he was justified (righteous) before God.
How very strange that religion so often is the very means by which we further alienate ourselves from God our Father and each other. The irony in the mashal is that it is the non-practicing Jew (the tax-collector) that is the justified one and it is the practicing Jew (the Parush) who is the unjustified one.
On Yom Kippur confession is done in the standing position while striking the heart:
“Adonai Eloheinu (the LORD our God), be merciful to me, a sinner!”
But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, “Adonai (LORD), be merciful to me, the sinner!” Since confession is such a major aspect of the repentance process, it is recited during each of the five prayers of Yom Kippur:
One should recite his or her confession in the standing position with his head slightly bowed to express submission and contrition and in a voice audible only to himself. It is customary to strike one’s heart, the seat of passion and desire, with one’s fist while reciting each stanza of the confessional, as if to say:
“I have sinned due to the unwise counsel and wayward thoughts of you, my heart.”
In contrast to the self-righteous Parush the tax-collector knew how to pray. He knew himself to be a sinner who was in need of forgiveness for himself, his family, and his nation of Israel. He knew where the source of the problem was:
He knew he suffered from a bad heart.
At the core of his being the penitent Jewish man knew that he needed forgiveness (which is something you can never earn) and he knew he needed help for the future:
He knew he needed a miracle, he needed forgiveness and a New Heart!
We need forgiveness and an unfailing New Heart:
“I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
Our attitude toward the Holy One of Israel is absolutely critical here. God our Father (Adonai Avinu) gives grace to the humble but He opposes the proud. He does not want “sacrifice.” Avi HaRachamim (the Father of Mercies) wants “mercy:” He does not want a perpetual process of religious sacrifice that never really solves the core problem.
We need more than forgiveness followed by a perpetual, unending process of more sins.
We need Divine Help to one day be assured of our being permanently changed from being forgiven sinners to becoming non-sinning “righteous ones.” The core problem is why we strike our hearts. When we ask for forgiveness for sin in the past we are also asking Abba Avinu for His Help not to sin in the future.
We need the gifted, new, Unfailing Heart of the Spirit now!.
We need the gift of the Indwelling Presence of Adonai Avinu (ה’ אבינו). We all desperately need the Indwelling Presence of the Spirit of Grace and Truth (chesed and emet). He is our “Helper” Who can bring to us His regenerating life that will permanently change us from the Inside-out!
The Ten day search for forgiveness:
Yom Kippur is the tenth day of the month of Tishri and also regarded as the “Sabbath of Sabbaths”. According to Jewish tradition, HaShem inscribes each person’s fate for the coming year into a book, the Book of Life, on Rosh Hashanah, and waits until Yom Kippur to “seal” the verdict. During the Days of Awe, a Jewish person tries to amend his or her behavior and seek forgiveness for wrongs done against the Holy One (bein adam la’Makom-בין אדם למקום) and against other human beings (bein adam le’chavero-בין אדם לחברה). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Viduy). At the end of Yom Kippur, trough faith in the mercy and graciousness of HaShem one can know that he has been forgiven. For it is written:
יַעֲזֹב רָשָׁע דַּרְכֹּו וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־ה’ וִֽירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּֽי־יַרְבֶּה לִסְלֹֽוחַ׃
“Let the wicked forsake his way
And the unrighteous man his thoughts;
And let him return to HaShem,
And He will have compassion on him,
And to Eloheinu,
For He will abundantly pardon.”
דִּרְשׁוּ ה’ בְּהִמָּצְאֹו קְרָאֻהוּ בִּֽהְיֹותֹו קָרֹֽוב׃
Seek HaShem (the NAME) while He may be found; Call upon Him while He is near!
In reference to the the admonition of Isaiah, Maimonides writes, “Even though repentance and pleading for forgiveness are always appropriate, they are even more appropriate in the ten days between Rosh Hashanah and the Day of Atonement, when they are immediately accepted, as it is written, “Seek out the Lord while He makes Himself available” (Hilchos Teshuvah 2:6).
A short list of customs that focus on the special nature of the Ten Days:
A number of customs have been developed to focus on the special nature of the Ten Days and thereby affect significant changes in our character in a brief amount of time. The following is a short list of these customs::
Custom #1. Greater care is exerted in the performance of mitzvot and extra stringencies are assumed.
Custom #2. An extended version of Selichos is recited daily (except on Erev Yom Kippur when it is shortened considerably).
Custom #3. The Kaddish is amended slightly with the addition of the word u’le’eila, which emphasizes the exalted nature of the Almighty.
Custom#4. The Shabbat that occurs during the Ten Days of Repentance is known as Shabbat Shuva (שבת שובה), for the Haftora portion begins with the words, “Shuva Yisrael” (שובה ישראל) (Return O’ Israel), a passionate exhortation to the nation to repent sincerely and completely. It is customary to attend a lecture dealing with the laws of Yom Kippur and repentance on this day as well.
The name Shabbat Shuva is commonly translated as, “Shabbat of Return.” It can also be translated as, “The Recurring Shabbat,” and understood as a symbol of the recurrent state of Shabbat that we will enjoy in the End of Days (אחרית הימים) with the coming of the Messiah.
Custom #5. The Ark is opened and the Avinu Malkeinu (אבינו מלכנו) prayer is recited twice daily, Shacharit and Minchah.
Custom #6. Four additions are inserted into the daily Amidah:
A. “Remember us for life, O King, Who desires life, and inscribe us in the Book of Life, for Your sake, O Living Mighty One.”
B. “Who is like You, Merciful Father (אב הרחמן), Who recalls His creatures mercifully for life!”
C. “And inscribe for a good life all the children of Your covenant.”
D. “In the Book of Life, blessing and peace and good livelihood, may we be remembered and inscribed before you – we and your entire nation the House of Israel, for a good life and for peace.”
Custom#7. During the Ten Days of Teshuvah (Repentance), two blessings in the Amidah are also modified slightly to allude to the fact that these days are a time of judgment when HaShem displays His Sovereignty:
A. The words, “HaEl HaKodosh” (the Almighty, the Holy One) are replaced by “HaMelekh HaKodosh” [the King, the Holy One] the one who forgets to make this change must repeat the Amidah.
B. The words, “Melekh Oheiv Tzedakah U’Mishpat” [King who loves charity and justice], are replaced with “HaMelekh HaMishpat” [The King of Justice]. Forgetting to make this change does not obligate one to repeat the Amidah.
Custom #8. Each of the Ten Days of Repentance corresponds to one of the Ten Commandments, in sequence. Ideally, one should focus on improving himself in that day’s particular commandment throughout each of the ten days. It is noteworthy that the two days of Rosh Hashanah during which we declare HaShem’s sovereignty and oneness, correspond to the first two commandments which are, “I am the LORD your God and “you shall not worship elohim (deities) of others,” and Yom Kippur, the day in which we are to abstain from all physical temptation, corresponds to “you shall not covet (chamad)…”
The curtain that separates the sanctuary from the Holy of Holies:
On Yom Kippur, as with Rosh Hashanah, a white satin parokhet curtain which adorns the ark in the synagogue, brings to remembrance the curtain which separated the sanctuary from the Holy of Holies in the Temple. The white satin curtain is hung in place of the heavy velvet one used at other times.
The Number Ten is a symbol of sanctification (holiness):
The number Ten symbolizes perfect holiness as the aim on the most sacred day of the year.
The Ten Days of Repentance are concluded on the tenth of Tishri. The Viduy (Confession of Sins) begins with an immersion (baptism) of repentance, and is recited ten times on the Day of the Atonement to coincide with the tradition that the High Priest pronounced the name of Adonai (the LORD) ten times when he invoked Divine pardon on Yom HaKippurim. Yom HaKippurim also recalls the Ten Commandments, which serve as a testimony to the Messiah our Righteous One. For only the Messiah has continuously lived a perfect life. The Ten Commandments also bear witness to us because by the grace (favor and kindness) of Adonai on the day of resurrection we will be transformed into the likeness of the Messiah our Tzaddik (righteous one); then we too will be perfect as the Messiah and our heavenly Father are perfect.
Ten Forgiveness Sayings of the Messiah:
There are Ten Sayings of Messiah on forgiveness provided in the Four Jewish Gospels located at the beginning of the Brit HaChadashah.
Forgiveness Saying #1: Healing of the paralytic (ריפוי איש משותק)
Forgiveness Saying #2: The woman who loved much (ישוע בביתו של שמעון הפרוש)
Forgiveness Saying #3: Unmerciful servant (משל על עבד שלֹא רצה למחול)
Forgiveness Saying #4: Reason for speaking in meshalim (פשר משל הזורע)
Forgiveness Saying #5: Limitless forgiveness (מכשולים, אמונה וציות)
Forgiveness Saying #6: Forgive and you will be forgiven (אהבה לאויבים)
Forgiveness Saying #7: How to pray (תפילה)
Forgiveness Saying #8: Blasphemy of the Spirit of Holiness (גדוף כלפי רוח הקודש לא יסלח)
Forgiveness Saying #9: Forgiveness at the accursed tree (כאשר המשיח עשה את נשמתו קרבן על חטאינו)
Forgiveness Saying #10: Post-resurrection authority (סמכות לכבול ומשוחרר)
These Ten Sayings of the Messiah on the subject of forgiveness are directly related to the Ten Days of Yamim Noraim and especially the Tenth Day of Yom Kippur. A summary of Messiah’s Ten Sayings regarding the practice of both the “giving” and “receiving” of forgiveness is provided in chapters eleven through twenty of this writing on the Messiah in Yom Kippur.
Five Prayer Services:
The Yom Kippur prayer service includes several unique aspects.
One unique aspect of the Yom Kippur prayer service is the actual number of prayer services. Unlike a regular day, which has three prayer services (Ma’ariv, the evening prayer; Shacharit, the morning prayer; and Mincha, the afternoon prayer), or a Shabbat or Yom Tov, which have four prayer services (Ma’ariv; Shacharit; Mussaf, the additional prayer; and Mincha), Yom Kippur has five prayer services. In the Scriptures the number five speaks of the fullness of the Grace (kindness and favor) of Adonai (the LORD). The prayer services also include private and public confessions of sins (Viduy) and a unique prayer dedicated to the special Yom Kippur avodah (service) of the Kohen Gadol in the Holy Temple in Jerusalem. The five prayer services are:
Prayer Service #1. The Ma’ariv (מעריב), the evening prayer service: The Ma’ariv (evening) service consists of the recitation of Kaddish (קדיש), the Shema (שמע), the Amidah (תפילת העמידה-standing prayer), along with the confession of sins and additional prayers (selichot) that are recited only on the night of Yom Kippur. In addition, liturgical poems (piyyutim-פיוטים) are recited as well. Most of the service on the night of Yom Kippur is spent reading from a machzor (מחזור-High Holiday prayer book). The Ma’ariv service is chanted in a different style and additions to the Amidah are made, including the Viduy (confessional). The obligation of Viduy derives from Torah: “If a man or woman sins against his fellow man, thus being untrue to the Almighty…, they must confess the sin that he has committed” (Numbers 5:6-7). Notice the plural personal pronoun used in the confession. This indicates that the sin of an individual is also borne by the community. Viduy is said in the plural because in the unified life of Israel the misconduct of one member is the corporate responsibility of all the other members (Shavu’ot 39a).
Viduy prayers comprise two main sections: the Ashamnu (We have trespassed), a shorter, more general list of sins (“we have been treasonable, we have been aggressive, we have been slanderous” – sometimes sung) and the Al Chet (אל חת), a longer, alphabetically arranged, and more particular list of sins (“for the sin that we have sinned before you forcibly or willingly, and for the sin that we have sinned before you by acting callously”). When viduy is recited, you should strike the breast of the left side of the heart lightly (with your right hand) as if to say, “You (my heart) caused me to sin” (Mishnah Berurah 603:7).
We believe that the source of all our sins is the disobedience (against God) that resides deep within our hearts (our spiritual being).
This means that we believe that the source of all our sins is the disobedience of our hearts (spiritual rebellion). This is why the only permanent solution to the problem of sin is that we receive from the Father the Gift of a New Heart that will never lead us into sin (i.e. the Gift of the Unfailing Heart).
Viduy is recited ten times over the course of the five services of Yom Kippur, paralleling the Ten Commandments which have been violated (and paralleling the Solution of the New Heart that is contained in the ‘Ten Sayings of Messiah,’ found in chapters 11-20 of this document).
Before sunset on the eve of Yom Kippur (“Day of Atonement”): The Kol Nidrei (כָּל נִדְרֵי-written in Aramaic not Hebrew) Service: The evening prayer service begins with the Kol Nidrei (“all vows”), an Aramaic chant that declares null and void any promises made during the previous year (Sephardim) or for the coming year (Ashkenazim). Kol Nidrei is actually considered a “legal procedure,” and therefore entails the use of various halakhic (legal) formulations such as recitation three times before a minyan (a group of at least ten men), before sundown, and so on. Normally tallit (prayer shawls) are worn only in the morning service, but during Yom Kippur, they are worn during all of the services. The Aron Ha-Kodesh (אהרון קודש-Torah cabinet) is left open while the Torah scrolls are carried around the synagogue before Kol Nidrei to indicate that the Gates of Repentance are open.
Prayer Service #2. The Shacharit service, the morning prayer service: The Shacharit (morning) service is not unlike other services for festivals during the Jewish year. The traditional morning prayers, the recitation of the Shema and Amidah, and the Torah reading are all part of the service.
During the Torah reading service there are six aliyot (separate readings by different people), one more than on other holidays (though if Yom Kippur occurs on Shabbat, there are seven aliyot).
The Yizkor Service: The Yizkor portion of Yom Kippur functions as a memorial service for family members who have died. Traditionally it is recited following the Torah reading of the Shacharit service, though some communities do it in the early afternoon.
The Torah’s name for the Day of Atonement is Yom Ha-Kippurim, meaning “the day of covering, canceling, pardon, reconciling.” Under the Levitical system of worship, the High Priest would sprinkle sacrificial blood upon the Kapporet — the covering of the Ark of the Covenant—to effect “purification” (i.e., kapparah) for the previous year’s sins. Notice that Yom Kippur was the only time when the High Priest could enter the Holy of Holies and invoke the sacred Name of Adonai (the LORD) to offer blood sacrifice for the sins of the people. This “life for a life” principle is the foundation of the sacrificial system and marked the great day of intercession made by the High Priest on behalf of Israel.
Prayer Service #3. The Mussaf service, an additional prayer service: The Musaf (additional) service immediately follows the morning service and is divided into two parts: the repetition of the Amidah (by the cantor) and the “Avodah” service, which recounts the priestly service for Yom Kippur in ancient times. In four places of the service, some people might prostrate themselves (during the re-telling of the High Priest and his confessions). After this, a portion of the service is devoted to the retelling of how some early Jewish sages were martyred during the reign of the Roman emperor Hadrian. The Musaf service ends with the “Aaronic benediction” (i.e., birkat kohanim).
Prayer Service #4. The Mincha service, the afternoon prayer service: The Minchah (afternoon) service includes a Torah reading service (Leviticus 18), another repetition of the Amidah, and the recitation of the Our Father Our King, “Avinu Malkenu” poem. In addition, since it focuses on the importance of Teshuvah (repentance) and prayer, the entire Book of Jonah is recited as the Haftarah portion of the Torah service.
Prayer Service #5. The Ne’ilah service, the closing prayer service: According to tradition, on Rosh Hashanah the destiny of the righteous (the tzaddikim) are written in the Book of Life, and the destiny of the wicked (the resha’im) are written in the Book of Death. However, many people (perhaps most people) will not be inscribed in either book, but have ten days — until Yom Kippur — to repent before sealing their fate. On Yom Kippur, then, a final appeal is made to HaShem (the NAME) to be written in the Book of Life. The word ne’ilah comes from a word which means “closing” or “locking” the gates of heaven (or the Temple Gates). The appeal to have our names sealed in the Book of Life” is made at this time. This closing service has a sense of urgency about it, and concludes with a responsive reading of the Shema, with the phrase “barukh shem kavod malkhuto l’olam va-ed” said aloud three times, and the phrase “the Adonai He is Elohim (i.e., Adonai hu ha-Elohim) is repeated seven times by the entire congregation (1 Kings 18:39).
In the time of the Second Temple the High Priest would say the sacred Name (YHWH) three times during the Yom Kippur avodah.
During each confession, when the priest would say THE NAME, all the people would prostrate themselves and say aloud, Baruch shem K’vod malchuto l’olam va’ed (“Blessed be THE NAME of the radiance of the Kingship, forever and ever”). This declaration is followed by a long, final blast of the shofar (i.e., tekiah gedolah), the “great shofar,” to remind us how the shofar was sounded to proclaim the Year of Jubilee Year of freedom throughout the land (Leviticus 25:9-10). Worshipers then exclaim, “L’shanah haba’ah b’Yerushalayim!” (לשנה הבאה בירושלים
Aseret Yemei Teshuvah and Yamim Noraim:
כאשר יתחילו לקרות הדברים האלה התעודדו והרימו ראשיכם, כי קרבה גאולתכם. פ
When these things begin to happen, be encouraged and lift up your heads for your redemption (salvation) is near.
The month of Elul (אלול) is past. Elul is the 6th (religious) and 12th (civil) month of the Jewish calendar. The 6th month of Elul is a time of spiritual preparation for what follows now in the 7th month of Tishri (תִּשְׁרִי or Tishrei תִּשְׁרֵי): the High Holy Days, the Ten Days of Awe (ימים נוראים). The 10 days of awe are ten days of testing (ותהיה לכם צרה עשרת ימים) that began with our observance of Rosh Hashanah and Yom Teruah (Tishri 1-2) and ends after our observance of Yom Kippur (Tishri 10).
For Ten more days (Tishri 1-10) we remain in a season of Teshuvah (תשובה). What is Teshuvah? The word Teshuvah indicates “return,” therefore, we are turning back to God. The Hebrew root word of this verb is first used in the Torah when God told Adam he would “return to the earth” (Genesis 3:19). The term shuv (שׁוּב) informs us that we are both turning away from evil and returning to Avinu Shebashamayim (our heavenly Father) who is good, righteous, and true (completely reliable). This act of returning to HaShem (the NAME) Avinu (our Father) restores the whole life of our souls. It redirects our personal and corporate (national) destiny.
והיא התקופה שבין ראש השנה ל יום כיפור מיועדת במיוחד לתשובה, ונקראת עשרת ימי תשובה.פ
The ten day period of time between Rosh Hashanah and Yom Kippur is designated for repentance and is called the *Ten Days of Repentance.
*Aseret Yemei Teshuvah (עשרת ימי תשובה)
The word Teshuvah is most often translated as “repentance.” Repentance includes a change in one’s thinking as well as behavior. Teshuvah and shuv involve our emotions as well as our intellects and behavior. These terms are closely related to the Hebrew word nacham (נָחַם) that conveys the emotion of “regret;” as well as “comfort,” “compassion,” “consolation,” and nachum (נַחוּם) the “giving of rest.” Teshuvah involves our turning all of our “heart, soul, and strength” back to HaShem (the NAME) our God who created us. This is an act of our will. The will is made subject to our Righteous Father through the multiple disciplines of prayer, confession, turning away from sinful practices, and offering tzedakah (practicing acts of righteousness, compassion, good deeds, charity).
Be a Master of Returning:
Forgiveness is obtained by exercising emunah (אמונה-faith) in the sacrifice of the Anointed One as the kapparah (כפרה-atonement, expiation; from kipper, to cover) for our sins, and by evidencing Teshuvah. “Sin” (חטא-chet in Hebrew) means “failure” in our relationship with the Holy One. Teshuvah (repentance) moves us closer to HaShem our Father but chet causes us to move away from Him. Teshuvah involves four basic steps:
Step #1. Forsake sin (Proverbs 28:13);
Step #2. Confess truth. Agree with HaShem our Father that you have sinned. Make amends with those you have harmed (Proverbs 28:13). Ask for mechilah (מחילה-forgiveness) from others before receiving selichah (סליחה-forgiveness) from Avinu Shebashamayim (our Father in heaven).
Step #3. Accept forgiveness. Be restored to right relationship with Abba our Father. Turn back to our Father of Compassion and Mercies (אבי הרחמים-Avi HaRachamim), the God of Forgiveness (אלוה סליחות-Eloah Selichot), the God of Comfort (אלהי כל נחמה-Elohei khol-Nechamah) and receive healing for your brokenness. (Isaiah 40:1).
אתה רוצה להתקדם בחיים שלך, נכון?פ
You want to move forward in your life, right?
Step #4. Become a baal teshuvah (בעל תשובה). Be a Master of Returning. One who loves justice, is compassionate, and who daily walks humbly with HaShem (the NAME) our God.
“After these things:”
וּבִירוּשָׁלַיִם בְּרֵכָה עַל־יַד שַׁעַר הַצֹּאן אֲשֶׁר יִקְרְאוּ לָהּ בְּלָשׁוֹן עִבְרִית בֵּית־חַסְדָּא וְלָהּ חֲמִשָּׁה אֻלַמִּים׃ שָׁמָּה שָׁכְבוּ חוֹלִים וְעִוְרִים וּפִסְחִים וִיבֵשֵׁי־כֹחַ לָרֹב (וְהֵמָּה מְיַחֲלִים לִתְנוּעַת הַמָּיִם׃ כִּי מַלְאָךְ יָרַד בְּמוֹעֲדוֹ אֶל־הַבְּרֵכָה וַיַּרְעֵשׁ אֶת־מֵימֶיהָ וְהָיָה הַיֹּרֵד רִאשׁוֹן אֶל־תּוֹכָהּ אַחֲרֵי הִתְגֹּעֲשׁוּ הַמַּיִם הוּא נִרְפָּא מִכָּל־מַחֲלָה אֲשֶׁר דָּבְקָה בּוֹ)׃ וְשָׁם אִישׁ אֶחָד וְהוּא בְחָלְיוֹ שְׁלשִׁים וּשְׁמֹנֶה שָׁנָה׃ וַיַּרְא אֹתוֹ יֵשׁוּעַ שֹׁכֵב וַיֵּדַע כִּי אָרְכוּ־לוֹ יְמֵי חָלְיוֹ וַיֹּאמֶר אֵלָיו הֲתַחְפֹּץ לְהֵרָפֵא׃ וַיַּעַן הַחוֹלֶה אֲדֹנִי אֵין־אִישׁ אִתִּי לְהַשְׁלִיכֵנִי אֶל־הַבְּרֵכָה בְּהֵרָעֵשׁ הַמַּיִם וּבְטֶרֶם אָבֹא וְיָרַד אַחֵר לְפָנָי׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ קוּם שָׂא אֶת־מִשְׁכָּבְךָ וְהִתְהַלֵּךְ׃ וּכְרֶגַע שָׁב הָאִישׁ לְאֵיתָנוֹ וַיִּשָּׂא אֶת־מִשְׁכָּבוֹ וַיִּתְהַלָּךְ וְהַיּוֹם הַהוּא יוֹם הַשַּׁבָּת׃
בִּירוּשָׁלַיִם, עַל־יַד שַׁעַר הַצֹּאן הָיְתָה בְּרֵכָה, שֶׁנִּקְרְאָה בֵּית חַסְדָּא, וּסְבִיבָהּ חָמֵשׁ אַכְסַדְרָאוֹת בַּעֲלוֹת עַמּוּדִים. בָּאַכְסַדְרָאוֹת הָאֵלֶּה שָׁכְבוּ הַרְבֵּה חוֹלִים וְעִוְרִים וּפִסְחִים וִיבֵשֵׁי אֵבָרִים. הָיָה שָׁם אִישׁ אֶחָד וְהוּא בְּחָלְיוֹ שְׁלוֹשִׁים וּשְׁמוֹנֶה שָׁנִים. יֵשׁוּעַ רָאָה אוֹתוֹ שׁוֹכֵב וְיָדַע כִּי זְמַן רַב הוּא חוֹלֶה. שָׁאַל אוֹתוֹ: “אַתָּה רוֹצֶה לִהְיוֹת בָּרִיא? הֵשִׁיב לוֹ הַחוֹלֶה: אֲדוֹנִי, אֵין אִתִּי אִישׁ שֶׁיָּטִיל אוֹתִי לַבְּרֵכָה בְּעֵת תְּנוּעַת הַמַּיִם. עַד שֶׁאֲנִי בָּא, אַחֵר יוֹרֵד לְפָנַי. אָמַר לוֹ יֵשׁוּעַ: קוּם, קַח אֶת מִשְׁכָּבְךָ וְהִתְהַלֵּךְ. מִיָּד נִרְפָּא, לָקַח אֶת מִשְׁכָּבוֹ וְהִתְהַלֵּךְ. אוֹתוֹ יוֹם הָיָה יוֹם שַׁבָּת. פ
בירושלים, על-יד שער הצאן היתה ברכה, שנקראה בית חסדא, וסביבה חמש אכסדראות בעלות עמודים. באכסדראות האלה שכבו הרבה חולים ועורים ופסחים ויבשי אברים. היה שם איש אחד והוא בחליו שלושים ושמונה שנים. ישוע ראה אותו שוכב וידע כי זמן רב הוא חולה. שאל אותו: אתה רוצה להיות בריא? השיב לו החולה: אדוני, אין אתי איש שיטיל אותי לברכה בעת תנועת המים. עד שאני בא, אחר יורד לפני. אמר לו ישוע: “קום, קח את משכבך והתהלך. מיד נרפא, לקח את משכבו והתהלך. אותו יום היה יום שבת. פ
After these things, there was a festival [ראש השנה-Rosh HaShanah] for the Yehudim, and Yeshua went up to Yerushalayim. In Yerushalayim there was a pool near Sha’ar HaTzon which is called in the Hebrew language Beit-Chasda. It had five stoas (ulamim, five porticoes). There lay many sick, blind, lame, and weak people who were waiting for the water to move. (For an angel descended at its appointed time to the pool and agitated the water in it.) The first one to go down into it after the water churned would be healed from every ailment that clung to him. There was a certain man with a disease for thirty-eight years. Yeshua saw him lying there and knew that the days of his disease were very long. He said to him, “Do you desire to be healed?” The sick man answered, “My master, there is no one with me to cast me into the pool when the water is agitated, and before I come, someone else goes down before me.” Yeshua said to him, “Arise, carry your bed, and walk.” Instantly, the man regained his strength, picked up his bed, and walked. That day was the day of Shabbat.
“After these things…” The Jewish calendar month that is just before Tishri is Elul. Elul is the month of (lit.) “searching” when we are looking up to the heavens in an attitude of repentance (Teshuvah) so that in drawing near to the Holy One He might manifest to us His Grace, Favor, Kindness, Mercy, Forgiveness (Redemption) and Love on the 10th day of Tishri, on the day of Yom Kippurim.
The forty days of Elul 1- Tishri 10 are a time for us to “look up to the heavens.” It is a time of our directing our attention above to the throne of HaShem (the NAME) and His benevolent Lordship over us; as the time of the “redemption” of our nation and people of Israel “draws near.”
Therefore, the forty days of Elul 1-Tishri 10 is the time of the fall harvest of the souls of God’s people (Israel). This necessarily should occur as a result of a significant amount of time of prayer and refection on the Word of HaShem (i.e. our ‘searching the heavens’). Then should there result a great spiritual harvest in the life of our nation and people of Israel; and through us: all of the nations, peoples, and families of the world!
Retrospective look at the meaning of the term Rosh Hashanah:
The actual use of the term Rosh HaShanah occurs only once in the Tanakh (and not in reference to the traditional fall feast observance but to a future feast, where, in the messianic kingdom to come, Rosh HaShanah refers to the beginning of a (new) Feast of Dedication—an annual cleansing of the Temple. This new feast will be observed in the spring month of Nisan, on the annual day that is set aside to celebrate the coronation of the king of Israel (Rosh Chodesh, Nisan 1). Therefore, the calendar date of the regal birthday (coronation day) of the kings of Israel is the sole date that the Hebrew scriptures refer to as being Rosh HaShanah.
So, among all the writings in the Tanakh only the Rosh Chodesh (the new moon) of Nisan 1 is allowed to be called Rosh HaShanah.
However, although there is only one Rosh HaShanah that is supremely royal (יוֹם הֻלַּדְתּוֹ-the day of his holiness) that is explicitly acknowledged in the Hebrew Bible there is in Jewish tradition three other annual new year observances that are a compliment to it. All four of the new year observances that are found in the Jewish calendar are as follows:
New Year #1. The new year for counting the months on the calendar and the reigning years of kings; also referred to as the beginning of the ecclesiastical-sacred year (Nisan 1).
New Year #2. The new year at which offerings are made based on the value of animals (Elul 1).
New Year #3. The new year for trees and for offerings based on fruit yields (Shevat 15);
New Year #4. The new year for years when the annual number of each year is increased; also referred to as the beginning of the civil year (Tishri 1).
At the Feast of Rosh HaShanah:
Presently, Rosh HaShanah (the civil new year) is observed during the first two days of Tishri (in the fall). This undesignated day or more technically this day of potentially “delayed” designation is also called “the day and the hour no man knows,” the Hidden Day Day of the Covering, and the Day of Concealment (יום הכסה-Yom HaKeceh).
Therefore, the civil (fall) Rosh HaShanah is given the mysterious designation of Yom HaKeceh because the Hebrew Calendar is set by physical observation of the moon. It is a lunar calendar. Not a solar calendar. Therefore, the beginning of each Hebrew Calendar (civil) New Year must be inaugurated by an accurate sighting of the New Moon of the sabbatical month (Tishri 1). Tishri is the seventh month of the ecclesiastical or sacred year which begins on Nisan 1.
In the fall Rosh HaShanah (Tishri 1) two days are allotted for the ruling council of the Sanhedrin to designate—by discerning the sign of the new Moon—when this first day of the sacred month of Tishri is to begin. Therefore, two days are needed because overcast skies, a storm, and cloud cover (כיסוי עננים) could delay the official designation of the first day of the civil new year.
The term Rosh HaShanah is used only once in the Tanakh:
בְּעֶשְׂרִים וְחָמֵשׁ שָׁנָה לְגָלוּתֵנוּ בְּרֹאשׁ הַשָּׁנָה בֶּעָשֹׂור לַחֹדֶשׁ בְּאַרְבַּע עֶשְׂרֵה שָׁנָה אַחַר אֲשֶׁר הֻכְּתָה הָעִיר בְּעֶצֶם הַיֹּום הַזֶּה הָיְתָה עָלַי יַד־ה’ וַיָּבֵא אֹתִי שָֽׁמָּה׃
In the twenty-fifth year of our exile, at Rosh HaShanah (רֹאשׁ הַשָּׁנָה-the head/beginning of the year), on the tenth of the month, in the fourteenth year after the city was taken, on that same day the hand of HaShem was upon me and He brought me there.”
This vision was received by Ezekiel on Nisan 10. This is the exact same day Joshua and the people of Israel crossed over the Jordan into the Promised Land. This is the day that the Passover Lamb (Korban Pesach) was selected by the head of each Jewish household and was preserved alive until the Pesach Lamb was sacrificed at twilight on Nisan 14.
This prophetic vision of Ezekiel, occurring ten days after the special designated future Rosh Hashanah (Nisan 1) that is to be observed in the messianic kingdom to come, is a clear prophetic witness to the reality of Messiah’s future rule over all the earth. As we have learned thus far from the Proceedings of the Heavenly Court the heavenly Father selected the Messiah to be His Passover Lamb who takes away the sin of the world before the foundations of the earth (1, 2, 3, 4, 5, 6, 7, 8); and and it is this suffering Seh HaElohim, who is lifted up and crowned as Melekh HaiYehudim and Melekh HaGoyim. Therefore, in the Hebrew scriptures we are:
Point #1. Introduced to the Spirit of Messiah who is Indwelt with the pre-existent Eternal One (Elohei Kedem).
Point #2. Informed of the forensic need for the Elohei haruchot l’chol-basar to create another Adam (ben HaElohim, ben HaAdam).
Point #3. Persuaded by Messiah’s teaching and personal conduct that He is the Perfect-Sinless Man (unlike the first Adam) who alone is morally sufficient for the Holy One to dwell in (forever).
Point #4. Convinced that Messiah is the physical tent that Avinu Shebashamayim has chosen to eternally dwell in.
Point #5. Taught that the Messiah has fulfilled all of the sacrificial requirements of the Torah of Moses and thereby has made obsolete the need for the animal sacrifices of bulls, goats, sheep (and birds, etc.).
Point #7. Provided with ample proof that Messiah is God our Father cloaked in human form who came “out of eternity” into creation to save sinful man (humankind) and restore redeemed humanity to a state of harmonious relationship with Him. As such the Messiah is the Lord of all the elements, therefore, He is the Lord of all Creation (האדון של כל הבריאה) and He is the Lord of all Time and Space (האדון של כל הזמן והמרחב).
Point #8. Conveyed to us the promise of the Spirit of the Holy One that if we believe in the Person and teaching of Messiah ben Ha-Elohim we will know the truth about the Holy One and we will most certainly receive redemption for our souls and the gift of the Indwelling Presence of the Holy One; which is the gift of eternal life.
In the Testimony of Ezekiel and the sent one Yochanan ben Zevedi (יוחנן בן זבדי) we can clearly see that the Father has selected His resurrected Glorified Son to be the King of all the earth. Ezekiel 40:1 is the only passage in the Tanakh where the Hebrew term Rosh Hashanah is actually used. Incredibly this sole use of the Hebrew term (head of the months and years) “marks” at the very beginning of Ezekiel’s vision the most important single day in the millennial age (or for that matter of all human history). What is this designated day that is more celebrative than all the other days, weeks, and years of human history? The prophet Daniel refers to this future day in his report of the Divine message he received from the angel Gabriel (Daniel 9:24):
שָׁבֻעִ֨ים אשִׁבְעִ֜ים נֶחְתַּ֥ךְ עַֽל־עַמְּךָ֣ וְעַל־עִ֣יר קָדְשֶׁ֗ךָ לְכַלֵּ֨א הַפֶּ֜שַׁע (ולחתם) וּלְהָתֵ֤ם (חטאות) חַטָּאת֙ דוּלְכַפֵּ֣ר עָוֺ֔ן וּלְהָבִ֖יא הצֶ֣דֶק עֹֽלָמִ֑ים וְלַחְתֹּם֙ חָז֣וֹן וְנָבִ֔יא וְלִמְשֹׁ֖חַ וקֹ֥דֶשׁ קָֽדָשִֽׁים׃
“Seventy weeks (שָׁבֻעִים שִׁבְעִים) have been decreed for your people and your holy city, to finish the transgression (לְכַלֵּא הַפֶּשַׁע), to make an end of sin (לחתם חטאות), to make atonement for iniquity (לְכַפֵּר עָוֹן), to bring in everlasting righteousness (לְהָבִיא צֶדֶק עֹֽלָמִים), to seal up vision and prophecy (לַחְתֹּם חָזֹון וְנָבִיא) and to anoint the most holy (לִמְשֹׁחַ קֹדֶשׁ קָֽדָשִֽׁים).”
The seven objectives of the prophet Daniel:
This passage in Daniel presents “seven” of the LORD God’s terminal (end time) objectives, these are:
Objective #1. “To finish the transgression” (לחתם חטאות). This refers to the removal of Israel’s tendency to apostasy. This removal of Israel’s reproach occurs at the return of Shiloh (the Messiah) to Israel when all of HaShem’s promises are fulfilled (the restitution of all things):
לכן התחרטו ושובו בתשובה כדי שימחו חטאיכם, למען יבואו ימי רוחה מלפני אדני והוא ישלח את אשר יעד לכם מקדם, את המשיח ישוע, אשר צריך שיקבלו אותו השמים עד עת השבת הכל לתקונו, דבר שאלהים דבר מעולם בפי נביאיו הקדושים. פ
Therefore repent of your sins and return, in order that times of blessing shall come from the Spirit; and He shall send the Messiah Yeshua, who shall (remain) received by the heavens until the time when everything is restored (עד עת השבת הכל לתקונו), which the Al-Mighty has spoken [promised] by the mouth of his holy prophets from ancient time.
Objective #2. The making “an end of sin” (לחתם חטאות). At the Messiah’s return He will remove Israel’s sins.
Objective #3. To “make atonement for iniquity” (לְכַפֵּר עָוֹן). This specifically applies to HaShem’s final atonement of Israel’s sin (as a nation and as a people) for initially not accepting M’shico (His Messiah; lit. “anointed one”) at his first coming. Although the Messiah atoned for Israel’s sin almost two millennia ago his sacrifice on our people’s behalf has yet to be acknowledged. Israel’s sin of unbelief will be covered (removed completely) when our people recognize Yeshua ben David as our Messiah.
Objective #4. The bringing in of “everlasting righteousness” (לְהָבִיא צֶדֶק עֹֽלָמִים). This indicates that HaShem will establish a special age uniquely characterized by “righteousness.” This is a direct reference to the Golden Age of Israel and the Commonwealth of Israel when Messiah ben David rules over all the earth.
Objective #5. When we read “to seal up vision and prophecy” (לַחְתֹּם חָזֹון וְנָבִיא) it is to be clearly understood that whatever HaShem has promised to us through our (Israel’s) patriarchs and prophets He will do. Everything that El Shaddai (the All-Sufficient God) has promised us will come to pass in the golden age of Israel and the Commonwealth of Israel when our Messiah ben David returns (from heaven) and rules over all the earth.
Objectives #6 & #7. “Anoint the Most Holy” (לִמְשֹׁחַ קֹדֶשׁ קָֽדָשִֽׁים). This refers to *both the “dedication” of the most Holy Place in the Fourth Temple located in Shiloh; and it refers to the anointing of the most Holy Person, Shiloh, the Messiah Yeshua.
*These two objectives refer to the (yet future) actual enthronement of Shiloh the Messiah that will occur at the newly dedicated Fourth Temple located at Shiloh when the glorified (immortal) Messiah Yeshua will be installed as the High Priest and King of all the nations, peoples, and families of the earth.
These seven Divine accomplishments anticipate the establishment of Israel’s covenanted one thousand year (millennial) kingdom that will be established under the authority of our returning Messiah King. The dedication of the Temple in Shiloh and the consecration of the Messiah our Great High Priest (HaKohen HaGadol) and King of Kings (Melekh HaMelakhim) will all occur in the first eight days of Nisan (March/April) in the “first year” of the messianic age. The first seven days are set aside for cleansing the Temple and the eighth day, Nisan 8, is the day of the Messiah’s actual installation as the Great High Priest and King of Israel and of all the world (cf. Exodus 40:1–17 and Leviticus 9:1). In the case of both Aaron and the Messiah the ordination ceremony begins on “the first day of the month.” Therefore, the eight day ceremony lasts from Nisan 1-8.
Shiloh is the promised Rod of Levi, the Resurrected High Priest:
Through our faith in M’shicho (His Messiah) we are now able to be reconciled with our estranged heavenly Father.
Through faith in Messiah’s priestly ministry we receive redemption, *removal of punishment for our transgressions, restored peace with the Almighty, and a new nature that is sinless and devoted to the Father. This is all possible through the Messiah’s one time sacrifice on the accursed tree that is configured according to the Hebrew Sign of the Tav; which has cleansed us of our sins and made it possible for us to receive from our (Israel’s) Father the gift of the Indwelling Presence of His Holy Spirit.
*The removal of punishment does not negate the need for our being disciplined by God our Father. God disciplines His children. His discipline is painful for a season but its purpose is in no way to punish us but only by His chesed (חֶסֶד-loving-kindness, grace) to produce in us His fruit (פרי) of shalom (שלום-peace) and tzedakah (צדקה-righteousness). Therefore He disciplines us for our good, so that we may share His holiness.
When there was dissension among the tribes of Israel about who was the legitimate High Priest, the LORD put the leaders to a test. Each tribe put their tribal rod before the Presence of HaShem (the NAME) in the Tabernacle (Numbers 17):
Over-night only the rod of Levi, made out of a dead almond branch, came to life (resurrected from the dead).
The once dead rod of Levi blossomed, budded and gave forth fruit. Levi in Hebrew means joined or united. When Messiah is made the High Priest of all the nations, tribes and families of the world HaShem’s life will fill the earth with His knowledge and grace.
Great High Priest Forever #1. Like Malki-Tzedek (מַלְכִּי־צֶדֶק), Messiah will be the High Priest of all the families, nations and people of the world.
Messiah the King:
In the Tanakh we discover the Messiah is HaShem’s King-Son and Priest-Son. Referring to the Messiah the King we read:
Psalm 2:7-8: “I will surely tell of the decree of HaShem: He said to Me, ‘You are My Son, today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession.’”
2 Samuel 7:14: “I will be a Father to Him and He will be a Son to Me…”
1 Chronicles 17:13: “I will be His Father and He shall be My Son; and I will not take My loving-kindness away from Him, as I took it from him who was before you.”
Psalm 45:1-2, 6-7: “My heart overflows with a good theme; I address my verses to the King; My tongue is the pen of a ready writer. You are fairer than the Sons of Men; Grace is poured upon Your lips; therefore Elohim has blessed You forever…Your throne, O Elohim, is forever and ever; a scepter of uprightness is the scepter of Your kingdom. You have loved righteousness and hated wickedness; therefore Elohim, Your Elohim, has anointed You with the oil of joy above Your fellows.”
Psalm 102:25-27: “Of old You founded the earth, and the heavens are the work of Your hands. Even they will perish, but You endure; and all of them will wear out like a garment; like clothing You will change them and they will be changed. But You are the same, and Your years will not come to an end.”
Psalm 95:7, 8: “For He is Eloheinu, and we are the people of His pasture and the sheep of His hand. Today, if you would hear His Voice, do not harden your hearts, as at Meribah, as in the day of Massah in the wilderness.”
Psalm 2:1-3, 12: “Why are the nations in an uproar and the peoples devising a vain thing? The kings of the earth take their stand and the rulers take counsel together against HaShem and against M’shico (מְשִׁיחֽוֹ-His Messiah, His anointed one), saying, ‘Let us tear their fetters apart and cast away their cords from us!’ He who sits in the heavens laughs, the Lord scoffs at them…Do homage to the Son, that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him!”
Messiah the Great High Priest:
Referring to Messiah as HaShem’s Great High Priest-Son who is the High Priest of all the nations and peoples of the world we read:
Psalm 110: “HaShem says to my Lord: ‘Sit at My right hand until I make Your enemies a footstool for your feet.’ HaShem will stretch forth Your strong scepter from Zion, saying, ‘Rule in the midst of Your enemies.’ Your people will volunteer freely in the day of your power; in holy array, from the womb of the dawn, your youth are to you as the dew. HaShem has sworn and will not change His mind, ‘You are a priest forever according to the order of Malki-Tzedek (מַלְכִּי־צֶדֶק),.’ The Lord is at Your right hand; He will shatter kings in the day of His wrath. He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. He will drink from the brook by the wayside; therefore He will lift up His head.”
Psalm 22:1-2: “Eli, Eli, why have You forsaken me? Far from my deliverance are the words of my groaning. O Eli, I cry by day, but You do not answer; and by night, but I have no rest.”
Psalm 22:24: “For He has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from him; but when he cried to Him for help, He heard.”
Psalm 22:22-31: “I will tell of Your name to my brethren; In the midst of the assembly I will praise You. You who fear HaShem, praise Him; all you descendants of Jacob, glorify Him, and stand in awe of Him, all you descendants of Israel. For He has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from him; but when he cried to Him for help, He heard. From You comes my praise in the great assembly; I shall pay my vows before those who fear Him. The afflicted will eat and be satisfied; those who seek Him will praise HaShem. Let your heart live forever! All the ends of the earth will remember and turn to HaShem, and all the families of the nations will worship before You. For the kingdom is HaShem’s and He rules over the nations. All the prosperous of the earth will eat and worship, all those who go down to the dust will bow before Him, even he who cannot keep his soul alive. Posterity will serve Him; it will be told of the Lord to the coming generation. They will come and will declare His righteousness to a people who will be born, that He has performed it.”
Psalm 22:18: “They divide my garments among them, and for my clothing they cast lots.”
Jeremiah 31:31-34: “‘Behold, days are coming,’ declares HaShem, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,’ declares HaShem. ‘But this is the covenant which I will make with the house of Israel after those days,’ declares HaShem, ‘I will put My law within them and on their heart I will write it; and I will be their Elohim, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know HaShem,’ for they will all know Me, from the least of them to the greatest of them,’ declares HaShem, ‘for I will forgive their iniquity, and their sin I will remember no more.’”
Psalm 40:6-8: “Sacrifice and meal offering You have not desired; My ears You have opened; burnt offering and sin offering You have not required. Then I said, ‘Behold, I come; in the scroll of the book it is written of me. I delight to do Your will, O my Elohim; Your Torah is within My heart.’”
Fulfillment of Messiah’s Kingdom Prayer:
“When you pray, refrain from glowing words like non-Jews, who think that they will be heard for their many words.”
כאשר אתם מתפללים המנעו מלגבב מלים כגויים, החושבים שברב דבורם ישמעו. אל תהיו דומים להם, כי יודע אביכם את צרכיכם בטרם תבקשו ממנו. לכן כך התפללו אתם: “אבינו שבשמים, יתקדש שמך, תבוא מלכותך, יעשה רצונך כבשמים כן בארץ. את לחם חקנו תן לנו היום, וסלח לנו על חטאינו וסלח לנו על חטאינו כפי שסולחים גם אנחנו לחוטאים לנו. ואל תביאנו לידי נסיון, כי אם חלצנו מן הרע. כי לך הממלכה והגבורה והתפארת לעולמי עולמים.” אמן. כי אם תסלחו לבני אדם על חטאתיהם, גם אביכם שבשמים יסלח לכם. ואם לא תסלחו לבני אדם, גם אביכם לא יסלח לכם על חטאתיכם. פ
When you pray, refrain from glowing words like non-Jews, who think that they will be heard for their many words. Do not be like them, because your Father knows your needs before you ask him. That is why you pray: “Avinu Shebashamayim (our heavenly Father), Your name will be sanctified, Your kingdom come, Your will be done on earth as it is in heaven. Give us the bread of this day, and forgive us our sins as we too forgive the sins of others. And do not bring us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory for ever and ever.” Amen. For if you forgive people for their sins, Avikem (your Father) will also forgive you. And if you do not forgive people, Avikem will not forgive you for your sins.
This messianic Kingdom Prayer pertains not only to the physical and spiritual descendants of Abraham, Isaac, and Jacob but also it pertains to all humankind (gentile as well as Jew). This prayer, taught by Messiah Yeshua is remarkably like the prayer offered by his royal ancestor, the prophet-king, King David. There can be no doubt that in the future messianic Golden Age of Israel and the Commonwealth of Israel believing Jews and gentiles (both glorified and mortal) will stand together in the newly dedicated Temple courts praying this model kingdom prayer on the Coronation Day of the Messiah; when he is proclaimed internationally to be the Great High Priest, Prophet and King of all the nations, peoples and families of the world.
The prayer of David the Prophet-King:
וַיְבָרֶךְ דָּוִיד אֶת־ה’ לְעֵינֵי כָּל־הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה ה’ אֱלֹהֵי יִשְׂרָאֵל אָבִינוּ מֵעֹולָם וְעַד־עֹולָֽם׃ לְךָ ה’ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהֹוד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ ה’ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹֽאשׁ׃ וְ הָעֹשֶׁר וְהַכָּבֹוד מִלְּפָנֶיךָ וְאַתָּה מֹושֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּֽל׃ וְעַתָּה אֱלֹהֵינוּ מֹודִים אֲנַחְנוּ לָךְ וּֽמְהַֽלְלִים לְשֵׁם תִּפְאַרְתֶּֽךָ׃
So David blessed HaShem in the sight of all the assembly (כָּל־הַקָּהָל); and David said:
“Blessed are You, HaShem God of Yisrael, Avinu (our Father), forever and ever (אָבִינוּ מֵעֹולָם וְעַד־עֹולָֽם). Yours, HaShem (ה’), is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, HaShem (ה’), and You exalt Yourself as head over all. Both riches and honor come from You, and You rule over all, and in Your hand is power and might; and it lies in Your hand to make great and to strengthen everyone. Now therefore, Eloheinu (אֱלֹהֵינוּ), we thank You, and praise Your glorious name.”
When David was at the close of his reign and Solomon was on the threshold of being crowned King of Israel for a “second time” (emphasis mine) King David prayed as follows (excerpts; full text above):
“Blessed are You, HaShem God of Israel, our Father, forever and ever. Yours, HaShem, is the greatness, the power, the glory, the victory, and the majesty; all that is in the heavens and the earth is Yours; Yours is the *Kingdom, HaShem, and You are exalted as Head over all…You reign over all…”
*Kingdom – all dominion, rule, power, and might (cf. 1 Chronicles 29). Note HaShem Elohei Yisrael is Avinu (our Father) “forever and ever.” Consequently it must be asserted that the Kingdom prayer of Ha-Mashiach, like the Kingdom prayer of his ancestor King David, is a prayer that is at the first “binding” upon all Israel (Jews); and thereafter, is also binding upon all of the Commonwealth of Israel (Gentiles).
Messiah’s Installation Ceremony:
Aaron the High Priest was consecrated on Nisan 8. Aaron’s temporary assignment as high priest was a Divine promise that one day a permanent high priest would come that would make a once-in-eternity sacrifice for sin. The meaning of Aaron’s name, “Light-bringer,” testifies to the Messiah who is the Or Ha’Olam, the Light of the World.
As the prophet-king David points out, the permanent Great High Priest according to the order of the King of Righteousness (Malki-Tzedek) is his descendant, the Messiah. According to the prophet Ezekiel the Messiah ben David will one day be installed on earth as the Great High Priest, Prophet, and King of all of the nations, peoples, and families of the world.
The installation ceremony of the Messiah, like the high priest Aaron, will occur on the Hebrew calendar date of Nisan 8.
This incredible event will occur at the newly dedicated Fourth Temple in Shiloh that will be located at the center of a 50 mile X 50 mile Sacred District of Jerusalem; which the city of Jerusalem will be part of. The northern border will be at Shechem (modern Nablus), at the site of the ancient City of Shalem. The southern border will be the City of Jerusalem itself.
This means our Father in heaven has ordained, according to His calendar, that Rosh Chodesh, Nisan 1 (March/April) is to be crowned the Year of the King. Therefore, Nisan 1 of the first year of the messianic age shall be crowned the head (rosh ha-shanah) calendar date of all the years.
It is the reigning years of the King of kings and Lord of lords that is exalted above all the other years of human history.
On the (yet future) Nisan 1-8 Hebrew calendar dates at Shiloh (in the Sacred District of Jerusalem) it will finally come to pass that the will of the Father will truly be accomplished on earth as it is in heaven. This is the reason why the Hebrew Scriptures and the prophet Ezekiel bestow upon the lunar month of Nisan the highest honor of being designated as the royal Rosh Hashanah, the beginning of The Year of the King (שנת המלך).
HaNavi Ezekiel’s vision of a new (spring) Rosh Hashanah:
In our study of the “Messiah in Rosh HaShanah & Yom Kippur” (chapter 36) it is pointed out that the prophet Ezekiel said that in the future messianic kingdom of Israel and the Commonwealth of Israel that the festival of Rosh HaShanah will no longer be celebrated in the fall (Tishri 1-2) but in the spring (Nisan 1). It is also pointed out that in the messianic kingdom the celebration of the cleansing and dedication of the second temple on Chanukkah (Kislev 25-Tevet 2) will be replaced by the celebration of the dedication of a new *fourth Temple (Nisan 1-7). The dedication of a fourth temple in Israel will occur with the consecration of the Messiah as the High Priest, Prophet and King of all the world. This yet future installation of our Messiah, as our Great High Priest (HaKohen HaGadol), Prophet, and King of Israel and of all of the nations, peoples and families of the world, will occur on Nisan 8. Thereafter, the fourth temple will be annually cleansed (de-sinned) and rededicated on the Jewish calendar dates of Nisan 1 and Nisan 7 (cf. “Messiah in Rosh HaShanah II & Chanukkah II” chapters 2–3). As to the fate of the third temple that will be rebuilt in Jerusalem:
The future third temple that will be built during the seven year time of Jacob’s Trouble will be destroyed.
This destruction will be due to its (the third temple‘s) extreme desecration. For this reason no temple will ever be rebuilt on the present temple mount site in the city of Jerusalem. Therefore, in the (near) future messianic age the fourth and final Temple will not be built in the city of Jerusalem but in the sacred Temple District of Jerusalem that will extend from the northern border of the city of Jerusalem all the way north to the ancient city of Shechem (modern Nablus). This leads us to the question:
Where will the future fourth temple be located after the occurrence of the desecration and destruction of the third temple?
The returning Messiah will build the fourth Temple in an ancient (sacred) location. The fourth and final temple of Israel will be built in Shiloh. This (fourth) Shiloh temple will be located at the very “center” of the (near) future sacred Temple District of Jerusalem (cf. “Messiah in Rosh HaShanah II & Chanukkah II” chapter 4).
As stated on this web-site many times before this means that our past and present day observances of Rosh HaShanah in the fall and Chanukkah in the winter will be replaced by a new (consolidated) observance that will celebrate (simultaneously) both *Rosh HaShanah and the annual “Dedication” of the new Shiloh Temple on the days of Nisan 1 (first cleansing of the temple) and Nisan 7 (second cleansing of the temple).
*A preview of our study on the prophet Ezekiel’s new (yet future) observance of Rosh HaShanah (cf. Ezekiel 45:1-18) can be found below. Later (Winter/Spring 2019) we will follow-up with a fourteen chapter in-depth look at the (yet future) Golden Age of Israel; when the entire world will come under the rule of the Messiah ben David (we believe soon to come).
Preview of events related to Ezekiel’s vision of Rosh HaShanah II:
There are ten sections and twenty-four chapters to our new study that we are calling the Messiah in Rosh HaShanah II & Chanukkah II:
Section #2. Chapter 5 presents four selected narratives from Yochanan’s Jewish Gospel (i.e. in HaBrit HaChadashah) that are related to the exact time of the first dedication of the New Temple and Festival (Nisan 1-8) and the times, thereafter, of the festival’s annual observance (Nisan 1 and 7).
Section #3. Chapter 6 is a brief discussion of the Messiah’s twice cleansing the second Jerusalem Temple at the same time interval as when the future (Ezekiel’s) new Rosh HaShanah & Channukkah Festival of *Cleansing the Temple will occur (Nisan 1 and 7).
*Literally “de-sinning the sanctuary” (חִטֵּאתָ֖ אֶת־הַמִּקְדָּֽשׁ). The language of Ezekiel (45:18) clearly indicates that the atonement of Israel (Yom HaKippurim 1, 2, 3, 4) has permanently been accomplished in the past. Therefore, Ezekiel reveals that in the messianic age no further annual observance of the Day of Atonement is required; only there is a “remembrance” of its fulfillment that is indicated in the annual Festival of the Cleansing of the (Fourth) Temple and in the two other royal feasts of Pesach; and Sukkot.
Section #4. Is a twelve part study on Messiah’s teaching on the “Five Barley Loaves and Two Fishes” that is connected to the Nisan 1-8 interval of time; which is the sacred interval of time that occurs “just before Pesach.” This teaching is found in the “Messiah in Yom HaBikkurim,” Chapter 94.
Section #5. Examines the miracle of the Messiah walking on water (the Sea of Galilee) that is also connected to the Nisan 1-8 window of time; which is the sacred interval of time that occurs “just before Pesach.” This teaching is found in the “Messiah in Yom HaBikkurim,” Chapter 95.
Section #6. Chapter 7 is Messiah’s “words to the people of Israel” that were delivered to our Jewish ancestors during the Nisan 1-8 interval of time that occurs just before Pesach.
Section #7. Chapter 8 is “words to the (elite religious leaders of the) Yehudim” which are the words of the Messiah that are mainly directed not at us, the common people of Israel, but is aimed specifically at our ancient and modern religious leaders; the Prushim of the first century (CE); and their ultra-orthodox (חרדים-haredim) successors.
Section #8. Chapter 9 is “words to the Jewish talmidin” (his Jewish followers); which are the words of Messiah that are directed at those of us who are Yehudim; that is those of us who are the physical family of the Messiah; in other words: those of us who are the actual physical descendants of Abraham, Isaac, and Jacob (etc.).
Section #9. Chapter 10 is “Shim’on’s (Peter’s) confession of faith” and some brief summary remarks.
Section #10. Chapters 11-24 is a new section on the Golden Age of Israel. This is a fourteen chapter study on what the world will be like in the future messianic age.
There are three major festivals celebrated in the Golden Age of Israel:
The future messianic kingdom of God will require (mandatory) annual attendance at three Jewish festivals. The three new Shalosh Regalim (שלוש רגלים-royal festivals) of Israel and the International Commonwealth of Israel will be as follows (cf. Ezekiel 45:18-25):
Festival #1. The new Rosh HaShanah (II) & the new Chanukkah (II) will in their inauguration be observed at the same time as the dedication of the fourth temple and the installation of the Messiah as the High Priest, Prophet, and King of all of the nations, peoples, and families of the earth. This initial Dedication (Chanukkah) will occur in the Jewish Calendar from Nisan 1-8. Thereafter, the annual cleansing (de-sinning) of the Temple will occur annually on Nisan 1 (first cleansing), and Nisan 7 (second cleansing).
Festival #2. Pesach and Chag HaMatzot (as before in ancient times) will be observed Nisan 14-21; instead of the present Nisan 15-22).
Festival #3. Sukkot (Tishri 15-*21).
*It also appears that immediately following the seven-day observance of Sukot: Shemini Atzeret and Simchat Torah will still be observed in Israel (as now) on Tishri 22.
These festivals are referred to in the Besorah (Jewish Good News) of Yochanan:
It is interesting to note what we have found in the Besorah (Jewish – Good News) of Yochanan ben Zevedi (יוחנן בן זבדי-the “Endowment of the Grace of HaShem”):
The same three festivals that are celebrated in Ezekiel’s messianic kingdom are found in the Jewish Besorah of Yochanan.
In his Jewish Gospel account Yochanan refers to Pesach and Sukkot and a third “unknown feast” that is simply referred to as a “feast” of the Yehudim. For contextual reasons we believe this (mystery) feast to be the feast of Rosh HaShanah. The whole theme of the narrative that surrounds this “unknown” (for it is yet to come) third feast is about spiritual events that are directly related to Rosh HaShanah:
Event #1. The Proceedings of the Heavenly Court;
Event #2. The declaration of who will preside as HaShofet (Judge) over the living and the dead;
Event #3. Rosh HaShanah (Tishri 1-2);
Event #4. The Ten Great Days of Awe, Yamim Noraim (Tishri 1-10);
Event #5. Who is sealed and declared righteous (and will not be judged);
Event #6. The resurrections of the righteous and the unrighteous; and
Event #7. The “five” witnesses of Messiah, whose testimony for Messiah Yeshua and against His detractors will be entered into the formal record of the actual Proceedings of the Heavenly Court.
What this means today: for years now many scholars have attempted to explain what Jewish festival template the Beloved Disciple Yochanan ben Zevedi was using in His besorah of the Testimony of the Messiah. Most of these efforts have centered around a possible connection between Yochanan’s Jewish Gospel and an ancient first century Jewish (one or three year) lectionary (a guide to the daily recommended Torah and Haftarah scripture readings).
Thus far none of these efforts have been deemed successful. As for us, we believe the best place to search for the answer is in the Tanakh. In fact, we believe the answer to the riddle of what festival scripture reading template the Beloved Disciple was using is found in the writings of the prophet Ezekiel. We are certain that Yochanan (John) ben Zevedi was using the last days Jewish festival calendar that is described in Ezekiel’s (prophetic) messianic vision of the three required festivals (שלוש רגלים) that will be celebrated in the future Golden Age of the kingdom of Israel; and the international Commonwealth of Israel. It is also important to note that in the Four Jewish Gospels of the HaBrit HaChadashah:
Messiah twice cleanses the Temple just before Pesach; just as Ezekiel depicts it in his Nisan 1 & 7 first and second Temple cleansing(s),
The first cleansing of the Temple occurs at the beginning of the ministry of the Messiah (just before Pesach) and his last (second) cleansing of the Temple occurs at the conclusion of His ministry (also just before Pesach).
Note: The two separate times the Jerusalem Temple was cleansed (purified) by the Messiah Yeshua both occured in the month of Nisan, just before the observance of Pesach. Similarly, in the messianic age the observance of the cleansing of the Shiloh Temple will annually occur just a week (Nisan 1 & 7) ‘before Pesach’ (Nisan 14-21).
The Fulfillment of Yom Kippur and Shavuot in the Golden Age of Israel:
In the messianic age all Israel will be saved!
Why did the prophet Ezekiel and Yochanan ben Zevedi (יוחנן בן זבדי), the Spokesperson for the Shlichim (Sent Ones), both leave out of their sacred writings the very important festivals of Yom Kippur and Shavuot? The simple reason is because in the messianic age all Israel will be saved. All Israel will finally 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 men, women and children of Israel.
In short, the purpose of the two festivals of the Day of Atonement and Shavuot will have been completely fulfilled when Israel as a people and nation come to fully understand that the Messiah Yeshua is the Promised One who HaShem sent in His Name to redeem our people and nation (Israel) and to endow all of His men, women and children of Israel with the Indwelling Presence of His own Holy Spirit.
The continuation of the observance of Sukkot:
Once Messiah has returned to earth as the Conquering Messiah ben David and established his messianic (international) kingdom of Israel, with its international center of worship at the *fourth Temple located in Shiloh, the reformed festival calendar of Ezekiel (פסטיבל לוח השנה הדתי של הנביא יחזקאל) will then be in use (1, 2, 3, 4, 5). What do we conclude from the (prophetic) religious calendar of the prophet Ezekiel?
We should trust God to purify us solely by the atoning sacrifice of His Messiah; and not by our own vain (failed) efforts to purify ourselves .
*The fourth temple is the Millennial Temple (the reign of the messianic kingdom of Israel will last for a thousand years), this final Temple will be located in Shiloh, which is located in the large Sacred District that will be located to the north of Jerusalem. The place name Jerusalem is both the name of the city that is the foundation of the entire area and it is the name of the entire sacred area as a whole, therefore—the sacred District of Jerusalem.
Festival #1. New Rosh HaShannah (Nisan 1) & New Chanukkah-Cleansing and re-dedication of the Temple (Nisan 1 & 7).
Festival #2. Pesach (Nisan 14-21).
Festival #3. Sukkot (Tishri 15-21).
Therefore, the festivals of Pesach and of Sukkot will continue to be observed in the messianic kingdom. The festival of Pesach is celebrated in remembrance of the once-in-eternity atoning death of the Messiah, who is our Korban Pesach forever. The continuation of the observance of Sukkot is a fulfillment of the restoration promise of HaShem our God to return to earth and “tabernacle” with us (Israel) and to “bring in” (hachnasat orchim) all of the Gentile nations and peoples of the world into the Commonwealth of Israel (1, 2, 3).
The City of Shalem and the Holy Mountain of HaShem Tzevaot.
Description #1. “Thus says HaShem (the NAME), ‘I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth (Yerushalayim Eer-HaEmet), and the mountain of the Lord of hosts will be called the Holy Mountain” (ve-Har HaShem Tzevaot Har HaKodesh).”
Description #2. “I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them, and will set My sanctuary in their midst forever. My dwelling place also will be with them; and I will be their Al-Mighty One, and they will be My people.”
Description #3. “Then the moon will be abashed and the sun ashamed, for HaShem of armies (hosts) will reign on Mount Zion and in Jerusalem, and His glory will be before His elders.” Therefore, after the Messiah’s return from heaven to earth (Israel) the Spirit of the Holy One dwelling with Israel will take the form of His renewed Presence in the Temple. The prophet Isaiah tells us that a greater display of the Presence of the Holy One will be witnessed than at any other time or at any other Temple in the past:
A canopy of God’s glorious Presence will cover the entire area of Mount Zion as a Cloud by day and a flaming Fire by night.
Description #4. “Then HaShem will create over the whole area of Mount Zion and over her assemblies a cloud by day, even smoke, and the brightness of a flaming fire by night; for over all the glory will be a canopy (chuppah).” The “canopy” (chuppah) of HaShem’s glory in this verse is stated in the next verse to be a “sukkah” (shelter) from the heat by day, and refuge and protection from the storm and the rain: “And there shall be a tabernacle (sukkah) for a shadow in the daytime from the heat, and for a place of refuge (machse), and for a covert (mistor) from storm and from rain.”
This wording connects the experience of deliverance from the Pharaoh in Egypt in the past and temporary man-made shelters with deliverance from the Pharaoh of the Great Tribulation (to come) caused by the anti-Messiah in the future.
After our people of Israel are delivered from the wicked Pharaoh to come, the Holy One will give His people permanent sanctuary by His Presence returning to Israel; not just to indwell the fourth temple but also all of the hearts of His people (Israel). Therefore, at the conclusion of the (seven year) time of Jacob’s Trouble, the Shekinah Glory of HaShem will be seen over the Shiloh Temple (1, 2, 3). Then will HaShem Avinu Indwell the hearts and minds of all of His people forever; and so the prophecy of Ezekiel will be fulfilled (43:1-9):
“Then he led me to the gate, the gate facing toward the east; and behold, the glory of Elohei Ysra’el (My God of Israel) was coming from the way of the east. And His voice was like the sound of many waters; and the earth shone with His glory. And it was like the appearance of the vision which I saw, like the vision which I saw when He came to destroy the city. And the visions were like the vision which I saw by the river Chebar; and I fell on my face. And the glory of HaShem came into the house by the way of the gate facing toward the east. And the Spirit lifted me up and brought me into the inner court; and behold, the glory of HaShem filled the house. Then I heard one speaking to me from the house, while a man was standing beside me. He said to me:
“Ben Ha’adam, this is the place of My throne and the place of the soles of My feet, where I will dwell among the people of Israel forever.”
“And the house of Israel will not again defile My holy name, neither they nor their kings, by their harlotry and by the corpses of their kings when they die, by setting their threshold by My threshold and their door post beside My door post, with only the wall between Me and them. And they have defiled My holy name by their abominations which they have committed. So I have consumed them in My anger. Now let them put away their harlotry and the corpses of their kings far from Me; and I will dwell among them forever.”
The permanent return of the 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.”
The Feast of Sukkot in the Messianic Age:
The Feast 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.”
The Egyptians and the Syrians will know HaShem our Father 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,”
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.”