The Feast of Tabernacles
"On the fifteenth of this
seventh month is the Feast of Booths for seven days to the Lord" (Leviticus [Vayikra])
23:34 NAS). You shall celebrate the Feast of Booths seven days after you have gathered
in [the ingathering, KJV] from your threshing floor and your wine vat
(Deuteronomy [Devarim] 16:13 NAS).
usually translated as "Tabernacles," or the festival of "Booths,"
occurs for seven days, from Tishrei 15 to 21. There is therefore a quick transition from
the high holidays, with their somber mood of repentance and judgment, to a holiday of
rejoicing and celebration, for which the people are commanded to build a hut [sukkah;
plural, sukkot) and make it their home. The Torah identifies the sukkah
(booth) with the temporary dwellings in which the Israelites lived in the wilderness after
they left Egypt on their way to the Promised Land (Leviticus [Vayikra] 23:42).
Not coincidentally, the same time period marks the beginning of the
construction of YHWH's sukkah,
the mishkan, the sanctuary in the desert (Exodus [Shemot] 25:8-9). In
Exodus 25:9, the word tabernacle is the word mishkan in Hebrew.
Accordingly, Moses (Moshe) again ascended Mount Sinai/Jebal el Lawz to receive the second set of tablets,
the BOOK OF THE LAW and descended the mount
carrying them as a "witness against them" a tutors/governors - an
understandable sign of YHWH's prosthesis for Israel's sin of the golden calf.
symbol/Instruction, a rememberance of the BREAKING of the everlasting covenant
made between Abraham and YHWH 430 years earlier (Genesis I2 & I5.) NOTICE
the definite break between Exodus 24:II
and vs. I2.
Mitzvot/Commandments are Achronological, VERY OBVIOUS
(Exodus [Shemot] 24:12-18;
34:1-2; 27-28). The following day Moses (Moshe) relayed YHWH's instructions for
building the mishkan -- a dwelling place. Material for this
portable structure (we are the tabernacle of the Ruach
was collected during the days before Sukkot, and work was begun on it (the mishkan
or tabernacle) (Exodus [Shemot] 35; 36:1-7).
was the mishkan built? The Torah says, "Let them make Me a sanctuary,
(OUR BODIES) that I
may dwell (IN) among
them" (Exodus [Shemot] 25:8); to establish the relationship
between YHWH and Israel, YHWH would dwell amidst
(IN) the people.
(Ephesians Chapter 2.)
Therefore the mishkan,
the tabernacle in the wilderness, was instructed to be built for Him so He could
Jacob/Israel/JOSEPH/Ephraim and Manasseh Judah/Benjamin and Levi
after the golden calf incident - the breaking of the everlasting MALKI
TZEDIK ABRAHAMIC COVENANT TORAH/INSTRUCTION that he made with His people.
(Genesis I2 & I5.)
and the Clouds of Glory
Sukkah reminds us of the clouds of glory that surrounded Israel during their
wandering through the desert on the way to the Promised Land. Everybody then saw the
special Divine protection that YHWH bestowed upon Israel during those difficult years. As
it is written in Exodus (Shemot) 13:21, "And the Lord was going before them
in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to
give them light, that they might travel by day and by night" (NAS).
Application (Halacha). YHWH desired that the tabernacle in the wilderness be built
because He wanted to dwell with His people (Exodus [Shemot] 29:44-45).
Spiritually speaking, this physical tabernacle was given by YHWH to teach and instruct us
that He desires to live and dwell with His people by means of the Holy Spirit (Ruach
HaKodesh) (1 Corinthians 6:19; 2 Corinthians 6:1). The clouds represent the believers
in Malki Tzedik Yahusha (Hebrews 12:1; Revelation 1:7).
Names, Themes, and Idioms
- The Season of Our Joy
- The Festival of Ingathering
- The Feast of the Nations
- The Festival of Dedication
- The Festival of Lights
The Feast of Tabernacles
Feast of Tabernacles (Sukkot) completes the sacred festivals of the seventh
month. In contrast to the somber tone of Rosh HaShanah and the Day of Atonement,
the third feast of Tishrei was a time of joy. Israel had passed through the season of
repentance and redemption.
is called the "Season of Our Joy." One reason Sukkot was a time of joy
was that after the season of repentance (Teshuvah) and the redemption of
iSRAELcame the joy of knowing your sins were forgiven and the joy of walking with
YHWH, knowing YHWH, and being obedient to YHWH. Historically, Sukkot commemorates
the days in the wilderness of Sinai after coming out of Egypt (Mitzayim).
According to all natural laws, they (the Israelites) should have perished, but were
instead divinely protected by YHWH. Prophetically, Sukkot is the festival that
teaches on the Messianic Kingdom and the joy of that Kingdom.
mentioned earlier in this book, the Hebrew word chag comes from the Hebrew root
word chagag, which means "to move in a circle, to march in a sacred
procession, to celebrate or dance." The joy of Sukkot was so great that it
became known as "The Feast." In non-Jewish circles, Sukkot is
known as the Feast of Tabernacles. The word tabernacle refers to a temporary
dwelling place, which is the purpose of the sukkah.
Application (Halacha). The sukkah or booth, symbolizes man's need to depend
upon YHWH for his provision of food, water, and shelter. This is true in the spiritual
realm as well. The booth is the physical body, which is a temporary dwelling place for our
souls and spirits (1 Corinthians 6:19-20). We need the food that the Word of
(Matthew 6:11; 4:4; John 6:33-35); the cleansing, rinsing, and washing that the Word of
YHWH brings to our lives (Ephesians 5:26); and the shelter of YHWH's protection over our
lives from the evil one (Matthew 6:13; Psalm [Tehillim] 91). Our physical needs
will be provided for by YHWH if we seek Him spiritually (Matthew [Mattityahu]
observance of Sukkot described in Leviticus (Vayikra) 23:40-41 can be
seen in Nehemiah (Nechemiah) chapter 8. The temporary dwellings or booths are
described as a part of the festival. This is in remembrance of when the children of Israel
dwelled in booths during their time in the wilderness (Leviticus [Vayikra]
talked about the sukkah in Isaiah (Yeshayahu) 4:4-6. The divine order
declares that after judgment, (Isaiah 4:4) comes Sukkot
(Isaiah [Yeshayahu] 4:5-6). The command to rejoice at this time is given in
Deuteronomy (Devarim) 16:13-15.
sukkah is a temporary dwelling place. In First Kings (Melachim) 8:27
(NAS), at the dedication of Solomon's temple during the festival of Sukkot,
Solomon asks, "Will YHWH indeed dwell on the earth?"
Scriptures say that Malki Tzedik Yahusha became flesh and dwelt (tabernacled) among us
(John [Yochanan] 1:14). He came to earth at His first coming and temporarily
dwelt among men.
The Covering of
is a remembrance of the time in the wilderness when YHWH protected, led, and sustained the
children of Israel in the wilderness. The wilderness experience was a picture of the
Millennium because there was a supernatural environment for the people in the wilderness.
The covering was the cloud (Exodus [Shemot] 13:17-22; 14:16-20; 16:10; 19:1,9,16;
24:12-16; 40:1-2,35-38). This is known spiritually as the immersion (baptism) into the
cloud (1 Corinthians 10:1-2; Hebrews 6:1-2). The cloud was a covering shelter and
protection by day, and was a pillar of fire by night. It was warmth, light, and
Understanding (Halacha). The cloud was seen as a chupah, a wedding canopy.
In Daniel 7:13 it is written, ".. .the Son of man came with the clouds of
heaven...." This is also mentioned in Revelation 1:7-8 and Jude 14. Here we see that
the clouds are the believers in Messiah or the righteous (tzaddikim). The same
can be seen in Hebrews 12:1. Also look at Isaiah (Yeshayahu) 60:8 and Acts
the cloud does not only refer to the believers in the Messiah, but was also seen as a chupah,
a wedding canopy. In Isaiah (Yeshayahu) 4:2, it speaks of the branch of the
This is defined in Isaiah (Yeshayahu) 11:1 as being Malki Tzedik Yahusha. In Isaiah (Yeshayahu)
11:1, the Hebrew word netser is a masculine form translated as
"branch." In Isaiah (Yeshayahu) 4:2, the Hebrew word translated as
branch is tzemach, which is neuter. We can see from this that a marriage is being
performed. This is very clear in Jeremiah (Yermiyahu) 23:5-6; 33:15-16.
Isaiah (Yeshayahu) 4:5 it is written, "...for upon all the glory shall be a
defence [chupah, or wedding canopy]." Isaiah (Yeshayahu) 4:2-6
connects the branch in verse 23 with the cloud in verses 5-6 and the duty that is
performed in the wilderness. Isaiah is talking how this would happen during the Messianic
Kingdom (Isaiah [Yeshayahu] 2:2-4; 4:2-3). Those written among the living in
Jerusalem (Yerushalayim) actually have their names written in the Lamb's Book of
Life (Revelation 3:5; 13:8; 20:12,15; 21:27; Philippians 4:3; Daniel 12:1; Psalm [Tehillim]
69:28; Exodus [Shemot] 32:31-33).
Isaiah (Yeshayahu) 4:2, it speaks of the fruit of the earth and those who have
escaped. Sukkot (Tabernacles) is known as the festival of ingathering and the
fruit harvest. In Revelation 7:9-17, we can see those who have come through the great
tribulation period (the birthpangs of the Messiah or Chevlai shel Mashiach) and
who became believers in the Messiah during that time (Revelation 7:14). In Revelation
7:15, they "dwell" with them.
Greek word, sk'enos, means "tabernacle, booth, shelter, or covering."
This also appears in Revelation 21:3. This same word, sk'enos, which means
"tabernacle" or "booth" in Greek, is used to speak of Malki Tzedik Yahusha
during His first coming (John [Yochanan] 1:14). Notice the protection provided in
Revelation 7:16, corresponding to Isaiah (Yeshayahu) 4:5-6, and the fountain of
living waters in Revelation 7:17 and 21:4. In Isaiah (Yeshayahu) 4:3, it is
written "And it shall come to pass, that he that is left in Zion, and he that
remaineth in Jerusalem, shall be called holy..." (also see Zechariah
14:4,6-9,16-17,20-21). Those who are called "holiness unto the Lord" in
Zechariah 14:20 are the same people in Isaiah 4:3 who are called holy.
clouds in the wilderness are called "the clouds of glory" and the wilderness
experience is a picture of the future Messianic age, the Millennium. The sukkah
was built to teach and understand the thousand-year millennial reign of the Messiah, the
Messianic age, the Millennium, or the Athid Lavo in Hebrew eschatology.
Meaning of Booths/Tabernacles
Hebrew word for tabernacle is sukkah. It means "a booth, a hut, a covering,
a pavilion or tent." The Greek word for tabernacle is sk'en'e, which also
means "a tent, hut, or habitation."
this in mind, let's look at the context by which the word tabernacle is used in
the New Covenant (Brit Hadashah).
- Malki Tzedik Yahusha tabernacled (sukkot)
among us (John [Yochanan] 1:14).
- Peter (Kefa) spoke about
his body being a tabernacle (2 Peter [Kefa] 1:13-14).
- The apostle Paul (Rav Sha'ul)
told us that our earthly bodies were earthly houses or tabernacles (2 Corinthians 5:1-5).
- The tabernacle of Moses (Moshe)
was a tent of habitation (Acts 7:44; Hebrews 9:2-8).
- Abraham (Avraham), Isaac (Yitzchak),
and Jacob (Ya'akov) lived in tabernacles (tents) (Hebrews 11:8-9).
- The tabernacle of David was a tent
or dwelling place (Acts 15:16; Amos 9:11). This tabernacle was the temple of Solomon (1
Kings [Melachim] 5:2-5; 8:1-21).
- Malki Tzedik Yahusha entered the temple
on the Feast of Sukkot (Tabernacles) (John [Yochanan] 7:2,27-29).
- The Bible speaks of a heavenly
tabernacle (Hebrews 8:1-2; Revelation 13:6; 15:5). This heavenly tabernacle will come to
earth (Revelation 21:1-3).
- Malki Tzedik Yahusha was the true
tabernacle of YHWH (Hebrews 9:11).
the booth or sukkah was a temporary dwelling place. Historically, it was to
remind the people of their exodus from Egypt (Mitzrayim) as described in
Leviticus (Vayikra) 23:42-43. Prophetically, the sukkah points toward
the future to the Messianic age, the Millennium. Spiritually, a sukkah is
supposed to remind us that we are but strangers and pilgrims on the earth, this being a
temporary dwelling place. So the believer in Messiah is but a stranger and pilgrim on this
earth (Hebrews 11:8-10,13-16; Genesis [Bereishit] 23:3-4; 47:9; 1 Chronicles [Divery
Hayamim] 29:10,15; Psalm (Tehillim) 39:12; 119:19; 1 Peter [Kefa]
the believer in Malki Tzedik Yahusha, our earthly physical body is only a temporary tabernacle.
At the coming of Messiah, we will receive a new and heavenly house, a glorified body (1
Corinthians 15:39-44,51-57; 2 Corinthians 5:6; 1 Thessalonians 4:15-18).
The Festival of
(Tabernacles) is the fall harvest festival. It begins on the fifteenth of the Hebrew month
of Tishrei and concludes on the twenty-second with Shemini Atzeret/Simchat Torah,
also called the eighth day, the rejoicing in the Torah. Shemini Atzeret functions
as the conclusion of Sukkot, but it is also a separate festival (this will be
discussed in the following chapter).
the other pilgrimage festivals, Sukkot [tabernacles] has an agricultural element.
It marks the time of the harvest, the final ingathering of produce before the oncoming
winter. Hence, it is also called Hag HaAsif, the festival of Ingathering. As it
is written, "You shall celebrate the Festival of In-gathering, at the end of the
year, when you gather in your labors out of the field" (Exodus [Shemot]
is the time when the produce of the field, orchard, and vineyard is gathered in. The
granaries, threshing floors, and wine and olive presses are full to capacity. Weeks and
months of toil and sweat put into the soil have finally been amply rewarded. The farmer
feels happy and elated. No wonder Sukkot is "The Season of Rejoicing."
While all of the three pilgrimages are times of rejoicing, Sukkot (Tabernacles)
is specifically designated as Zeman simchatenu, the season of our rejoicing.
part of Hachnasat Orechim, the mitzvah of hospitality, there is a custom
of inviting ushpizin, symbolic guests, each day to join (the family) in the Sukkah.
These honorary guests are Abraham (Avraham), Isaac (Yitzchak), Jacob (Ya'akov),
Joseph (Yosef), Moses (Moshe), Aaron (Ahrahon), and David. One
is invited each day.
Application (Halacha). As stated earlier; Sukkot (Tabernacles) is called the
Feast of Ingathering. Malki Tzedik Yahusha told us that the harvest represents the end of the
age (Olam Hazeh). This is found in (Matthew [Mattityahu] 13:39;
Revelation 14:15; Joel [Yoel] 3:13). The harvest refers more specifically to
people who choose to accept the Messiah Malki Tzedik Yahusha into their hearts and lives
(Matthew [Mattityahu] 9:35-38; Luke 10:1-2; John [Yochanan] 4:35-38;
Revelation 14:14-18). YHWH is gathering both Jews and non-Jews together to accept the
Messiah Malki Tzedik Yahusha into their lives. Most of the people on earth have not accepted Malki Tzedik Yahusha
into their lives and are in the valley of decision (Joel [Yoel] 3:13-14). What is
your decision? Will you accept the Messiah Malki Tzedik Yahusha into your life?
(Yermiyahu) sorrowed for a people who were not a part of the harvest in Jeremiah
(Yermiyahu) 8:18-22. In Jeremiah 8:20 it is written, "The harvest is past,
the summer is ended, and we are not saved." To those who do accept the Messiah, you
will experience the real Sukkot (Tabernacles) during the Messianic age, the
Millennium. Both Jew and non-Jew will live in the Messianic Kingdom. There will also be
immortal people such as Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. There will
be mortal people as well who will live with them. The mortal people who will be there are
the people who lived through the seven-year tribulation period, the birthpangs of the
Messiah, or the Chevlai shel Mashiach, and who accepted Malki Tzedik Yahusha into
their hearts and lives. What a joy it will be living with the Messiah during the Messianic
The Feast of
Solomon (Shlomo) dedicated the temple (Beit HaMikdash) during Sukkot
(Tabernacles) (1 Kings 3). Therefore, this festival is also called the Feast of
Dedication. It was celebrated after the Babylonian captivity (Ezra 3:1-4).
The Feast of the
name for the Feast of Sukkot (Tabernacles) is the Feast of the Nations. Sukkot
(Tabernacles) will be celebrated by all the nations on earth during the Messianic age, the
Millennium (Zechariah 14:16-18). The future observance of Sukkot by
the nations of the world rests upon Israel's election and mission. The
universal concern of YHWH's plan
for the Jewish people reaches back to the covenant with Abraham (Avraham). In
that agreement, YHWH promised in Genesis (Bereishit) 12:3, as it is written,
"...all families of the earth [shall] be blessed [through his seed]." From
Abraham (Avraham), YHWH would raise up a people, Israel, to be a blessing to the
nations. That promise was fulfilled through Malki Tzedik Yahusha, the Messiah, as stated in
Galatians 3:8,14,16,29. In fact, the greatest evangelism in the history of the world will
be by 144,000 anointed Jews of YHWH proclaiming the gospel (basar) of the Kingdom
of Heaven through Malki Tzedik Yahusha HaMashiach (Revelation 14:1-7).
fascinating and mysterious pattern emerges from the seemingly endless list of sacrifices
found in Numbers (Bamidbar) 29:12-35. During the week of Sukkot
(Tabernacles), 70 bullocks were offered on the altar. The connection of the 70 bulls to
the 70 nations is taken from Deuteronomy (Devarim) 32:8; Genesis (Bereishit)
46:27; and Exodus (Shemot) 1:1-5. Once again, the association of the nations of
the world to Sukkot (Tabernacles) is found in Zechariah 14:16-19.
Jacob (Ya'akov) and his family went to Egypt (Mitzrayim), there were 70
people who went, and it was there that they became a nation. The nations of the world are
associated with Sukkot (Tabernacles) in First Kings (Melachim) 8:41-43
when Solomon dedicated the temple (Beit HaMikdash) during Sukkot
(Tabernacles). For this reason, the festival is also called the Feast of the Nations.
fascinating thing about the sacrifices during Sukkot (Tabernacles) is that when
the offerings are grouped or counted, their number always remains divisible by seven.
During the week, there are 182 sacrifices (70 bullocks, 14 rams, and 98 lambs; 7 divides
into 182 exactly 26 times). Add to this the meal offerings, 336 tenths of ephahs of flour
(48 x 7) (Numbers [Bamidbar] 29:12-40). It is no coincidence that this seven-day
holiday, which takes place at the height of the seventh month, had the perfect number,
seven, imprinted on its sacrifices.
is a picture of the Messianic Kingdom (thousand-year reign of the Messiah) as the joy, and
the number seven was connected to the sabbath, which was also seen as a picture of the
Messianic Kingdom. The sabbath (shabbat) falls on the seventh day of the week.
YHWH is concerned for the universal redemption of the nations, those nations who do not
turn to YHWH will be judged. Either they will not receive rain (Zechariah 14:1-9,16-18), or
rain will destroy them and be a curse upon them (Ezekiel [Yechezekel] 38:22-23).
This is why the traditional Bible reading for the second day of Sukkot is
Zechariah 14 and Ezekiel 38:14 to 39:16.
The Four Species (Arba
Leviticus (Vayikra) 23:40, it is written, "On the first day you shall take
the product of goodly trees, branches of palm trees, boughs of leafs trees, and willows of
the brook, and you shall rejoice before the YHWH your YHWH seven days."
four species are also called the Lulav and Etrog (the palm branches and
citron). So, "the product of goodly trees" is interpreted by the rabbis to refer
specifically to an etrog (citron), and the branches, "boughs of leafy
trees," and "willows of the brook" have been interpreted as a lulav
(palm branch), hadasim (myrtle), and aravot (willows), respectively.
or not Sukkot (Tabernacles) was regularly celebrated during the period of the
first temple (Beit HaMikdash) is not clear. After the return from Babylon,
Nehemiah (Nechemiah) wrote that from the days of Joshua's (Yehoshua)
crossing into the land of Israel until his own day, the children of Israel had not built
the huts of Sukkot (Nehemiah [Nechemiah] 8:17). But from Nehemiah's day
forward, the festival was celebrated during the time of the second temple (Beit
HaMikdash). Each celebrant brought an etrog or citron, the yellow
citrus fruit that is about the same size as a lemon, but sweeter and spicier to serve as
the "fruit of goodly trees" that is mentioned in Leviticus (Vayikra)
23:40. Each brought as well the branches of a palm, of a myrtle, and of a willow. The
three branches were held in the right hand and the etrog on the left, and they
were brought together to be waved east, south, west, north, up, and down. Since the palm
branch, or lulav, was the stiffest and the most prominent element of the four
species, the whole ceremony was called the waving of the lulav.
four plants are also used during the Sukkot holiday in making a hakafa
(circuit) around the congregation standing in the synagogue. The cantor leads the
procession, and each man who has a lulav and etrog follows behind him.
During the procession, the cantor recites the Hoshanah prayers, asking for
blessings on the land and fruit of Israel.
Application (Halacha). As part of the Feast of Ingathering, palm branches, myrtle
branches, and willow branches are collected and held in the right hand (Leviticus [Vayikra]
23:40). A fourth entity, the etrog, representing the Gentiles or non-Jewish
believers, is also gathered. These four species are used in a ceremony for Sukkot
(Tabernacles). At the start of the ceremony, the etrog is upside down. The
spiritual meaning is, before we came to YHWH, we were in a state of being upside down.
Through the ceremony, it is turned right side up and joined to the other three. This
represents a marriage that is taking place. After we are turned right side up and turn to
YHWH, we later are joined to Him in marriage.
Deuteronomy (Devarim) 16:14, the etrog also represents the stranger; The
stranger is the Gentile who has joined himself to Israel (Ephesians 2:11-13). This is
symbolic of the great congregation of non-Jewish believers in the Messiah Malki Tzedik Yahusha.
The Celebration of
(Simchat Beit HaShoevah)
Beit HaShoevah, the rejoicing in the house of the water pouring, is a ceremony
included in the temple (Beit HaMikdash) services not mentioned in the Torah, but
given in the Mishnah (Succah 5). The water pouring became a focus of the joy that
the Torah commands for Sukkot. On no other festival were the people commanded to
be joyful, and as a result Sukkot (Tabernacles) became known as "the
season of our joy," just as Passover (Pesach) is "the season
of our freedom" and Shavout (Pentecost) is "the season of the
giving of the Torah."
is written in the Mishah, that the ritual became elaborated into a colorful and joyous,
even riotous, celebration called Simchat Beit HaShoevah, "the rejoicing
at the house of the water-drawing." This ceremony took place every day except
for the first festival day of Sukkot. The Talmud (in Sukkah 5:1a-b)
describes this ceremony in detail, including a portrait of venerable sages juggling
lighted torches and performing somersaults as part of the celebration. The Talmud states,
"He who has not seen the rejoicing at the place of the water-drawing has never
seen rejoicing in his life." So, the water pouring ceremony became the occasion
for an outpouring of intense joy.
The Daily Sukkot
day out of the temple (Beit HaMikdash), there was a special ceremony. The priests
were divided into three divisions. The first division were the priests on duty for that
festival. They would slay the sacrifices found in Numbers (Bamidbar) 29. At this
time, a second group of priests went out the eastern gate of the temple (Beit
HaMikdash) and went to the Motzah Valley, where the ashes were dumped at the
beginning of the sabbath. There they would cut willows. The willows had to be 25 feet in
length. After this, they would form a line with all the priests holding a willow. About 25
or 30 feet behind this row of priests, allowing room for the willows, would be another row
of priests with willows. So, there would be row after row of the willows.
whole road back to the temple (Beit HaMikdash) was lined with pilgrims as they
went to Jerusalem (Yerushalayim) to celebrate the festival as they were commanded
by YHWH to do. Sukkot (Tabernacles), along with Shavuot (Pentecost), and
Passover (Pesach), were known as the pilgrimage festivals (Deuteronomy 16:16).
would be a signal and the priests would step out with their left foot, and then step to
the right, swinging the willows back and forth. Meanwhile, a third group of priests,
headed by the high priest (Cohen HaGadol), went out the gate known as the Water
Gate. They had gone to the pool known as "Siloam" (John [Yochanan]
9:7,11), which means "gently flowing waters." There the high priest had a golden
vase and drew the water known as the living water (mayim hayim) and held it in
the vase. His assistant held a silver vase containing wine. Just as the priests in the
valley of Motzah began to march toward Jerusalem (Yerushalayim), so did
the priests in Siloam. As they marched toward the city of Jerusalem (Yerushalayim),
the willows made a swishing sound in the wind as they approached the city. The word wind
in Hebrew is Ruach. The word spirit in Hebrew is also Ruach.
Therefore, this ceremony was symbolic or representative of the Holy Spirit (Ruach
HaKodesh) of YHWH coming upon the city of Jerusalem (Yerushalayim).
each of the party reached their respective gates, a trumpet (shofar) was blown.
Then one man would stand up and play the flute (the flute represents the Messiah).
The flute player is called "the pierced one." The flute is pierced, and
Malki Tzedik Yahusha was pierced during the crucifixion (Psalm [Tehillim] 22:16;
Zechariah 12:10; John [Yochanan] 19:34-37; Revelation 1:7).
flute player led the procession. The pierced one blows the call for the wind and the water
to enter the temple. The priests from Motzah swishing the willows come into the
temple (Beit HaMikdash) and circle the altar seven times. The priests that were
slaying the sacrifices are now ascending the altar, and they begin to lay the sacrifices
on the fires. The high priest and his assistant ascend the altar and all the people of
Israel are gathered into the courts around there. The people start singing the song Mayim,
saying, "With joy we will draw water out of the well of salvation [Malki Tzedik Yahusha]"
(Isaiah [Yeshayahu] 12:3; Mishnah, Sukkot 5:1). The high priest takes
his vase and pours its contents on one of the comers of the altar where the horns are.
There are two bowls built into the altar. Each bowl has a hole in it. The water and the
wine are poured out over the altar as the priests who had the willow start laying the
willows against the altar, making a sukkah (a picture of YHWH's covering).
Understanding. In this, we have a picture of Malki Tzedik Yahusha as He was on the tree.
He was on the altar (tree) when His heart was pierced (John [Yochanan] 19:34),
then the water and the blood separated and they were poured out. YHWH through Malki Tzedik Yahusha
was providing a covering (sukkah) for all those who would believe in Him.
is representative of marriage, blood, covenant, joy, and the Messiah in Scripture. The
priests took the willows to the altar and set them upright on the side of the altar,
forming a wedding canopy or chupah. The high priest will take his golden vessel
and pour out the water on the altar. The assistant will pour out his silver vessel of wine
on the altar. When Malki Tzedik Yahusha was crucified on the tree (a type of altar), His side
was pierced and out of His heart poured water and blood (John [Yochanan] 19:34). Malki Tzedik Yahusha
said that He was the living water being poured out during this ceremony (John [Yochanan]
Application (Halacha). During the time of Malki Tzedik Yahusha, the Feast of Sukkot
set a magnificent stage for the preaching of the Messiah. Rain is essential to the growing
of crops and Israel, an arid land, prizes rain greatly as a blessing from
was a prominent feature in the celebration of the Feast of Sukkot. The ceremony
of the water drawing held a significance much deeper than its agricultural implications.
The rain represented the Holy Spirit (Ruach HaKodesh) and the water drawing
pointed to that day when, according to the prophet Joel [Yoel],
YHWH would rain
His Spirit upon (all flesh) (Joel [Yoel] 2:28-29). The connection of water to
this verse is YHWH pouring out His Spirit. In the Talmud we read, "Why is the name of
it called the drawing out of water? Because of the pouring out of the Holy Spirit,
according to what is said, 'With joy shall ye draw out of the wells of salvation'"
(Isaiah [Yeshayahu] 12:3).
was given by YHWH to teach us of the Messianic era, the Millennium, when the
earth will experience the greatest outpouring of YHWH's Spirit.
(The Great Salvation)
Rabbah (literally, the great hosanna or the numerous hosannas) is
the seventh day of Sukkot (Tabernacles). Hoshana Rabbah should have been
a full festival day, but is not because of Shemini Atzeret, which follows it.
However, it has some special rituals and customs that make the day more like a full
festival day than any of the intermediate days. The most important of these (ceremonies)
- The circling of the altar seven
times instead of once while carrying the four species and reciting the Hoshana
- The beating of the willows.
Understanding. In John (Yochanan) 7:37-38, Malki Tzedik Yahusha said, "If
any man thirst, let him come unto Me, and drink. He that believeth on Me, as the scripture
hath said, out of his belly shall flow rivers of living water."
this season of Sukkot, Isaiah (Yeshayahu) 12:3 was often quoted, as it
is written, "Therefore with joy shall ye draw water out of the wells of
salvation." Malki Tzedik Yahusha in Hebrew means "salvation."
drama of the water drawing ceremony took on a new dimension of meaning when Malki Tzedik Yahusha
attended the Feast of Sukkot (Tabernacles). On the seventh day of the feast, Hoshana
Rabbah, which literally means "the great hosanna, the great
salvation," the festival activities were different from those of each of the six
previous days when the priests circled the altar in a procession, singing Psalm (Tehillim)
118:25. On the seventh day of the feast, the people circled the altar seven times. That is
why the day is called Hoshanah Rabbah, as the cry, "Save now!"
was repeated seven times. Malki Tzedik Yahusha's statement in John (Yochanan) 7:37-39 was said
on Hoshana Rabbah.
Application (Halacha). Spiritually speaking, in the Bible, there is a link between
water and the outpouring of the Holy Spirit (Ruach HaKodesh). Malki Tzedik Yahusha
told the woman at the well to drink of living water (John [Yochanan] 4:7-14;
6:35; Matthew [Mattityahu] 5:6). This relationship between water and the
outpouring of the Holy Spirit (Ruach HaKodesh) is contained in the symbolism of
pouring out water. Isaiah (Yeshayahu) 44:3 links the pouring out of
water with the pouring out of YHWH's Spirit. Isaiah (Yeshayahu) parallels the thirsty land
and links water with the Holy Spirit. The link can also be seen in Joel (Yoel)
2:23,28; Acts 2:1-4,14-17; and Ezekiel (Yechezekel) 39:22,27-29. Zechariah 14:8
speaks of living waters. Isaiah (Yeshayahu) 12:2-3 speaks of drawing water out of
the wells of salvation. Water and the Spirit are connected in Psalm (Tehillim)
42:1-4; Zechariah 13:1; and Revelation 7:17. It can also be seen in Ezekiel (Yechezekel)
Malki Tzedik Yahusha
was trying to communicate this to Nicodemus (Nakdimon) in John (Yochanan)
3:1-6. He also was teaching this during the Feast of Sukkot (Tabernacles) in John
(Yochanan) 4:14, which concluded with His statements in John 7:37-39. At the
ceremony of the water drawing, the people's attention was focused on the pool of Siloam.
It was here that Malki Tzedik Yahusha healed a man who had been blind from birth (John [Yochanan]
9:1-7). Notice again the statement in John 9:5. This is the last day of the feast (Hoshana
Rabbah) (John 9:14; Leviticus [Vayikra] 23:34-36).
The Festival of
Lights (The Light of the Temple)
ceremony of the Feast of Sukkot (Tabernacles) was the illumination of the temple
(Beit HaMikdash). According to the Mishnah, at the end of the first day
of the Feast of Sukkot (Tabernacles), the priests and the Levites went down to
the court of the women. Four enormous golden candlesticks were set up on the court (50
cubits high) with four golden bowls placed upon them and four ladders resting against each
candlestick. Four youths of priestly descent stood at the top of the ladders holding jars
containing about 7.5 gallons of pure oil, which they poured for each bowl (Mishnah,
Sukkah 5:2). The priests and Levites used their own worn-out liturgical clothing for
wicks. The light emanating from the four candelabras was so bright that the Mishnah
says in Sukkah 5:3 that there was no courtyard in Jerusalem [Yerushalayim]
that was not lit up with the light of the libation water-well ceremony (Beit Hashoevah).
mood was festive. Pious men, members of the San Hedrin, and heads of different
religious schools would dance well into the night, holding bright torches and singing
psalms of praise to YHWH. Jerusalem (Yerushalayim) glistened like a diamond that
night and her light could be seen from afar.
Application (Halacha). Spiritually speaking, the light represented the shekinah
glory that once filled the temple where YHWH's presence dwelt in the Holy of Holies (1
Kings 8:10-11; Ezekiel 43:5). During this time, the temple (Beit HaMikdash) was
thought of as "the light of the world." In the brilliance of this gloriously lit
temple, Malki Tzedik Yahusha cried in John (Yochanan) 8:12 that He was "the
light of the world."
addition, during this festival of Sukkot (Tabernacles) and this time, in the
court of the women of the temple between the four posts of light, the accusers brought to Malki Tzedik Yahusha
the woman caught in the act of adultery (John [Yochanan] 8:1-11). Malki Tzedik Yahusha
forgave the woman and proceeded to write a message on the ground (John [Yochanan]
8:5-9). What did Malki Tzedik Yahusha write? The answer is in Jeremiah 17:13. In these things,
we can see that Malki Tzedik Yahusha taught the people the messages of the festivals during the
Israel: A Light
(Witness) to the Nations
Israel was chosen to be YHWH's light to the world (Deuteronomy [Devarim] 7:6-8). The
mission that YHWH chose for Israel was one of service to YHWH. The reason is very simple.
YHWH wanted a people out of the world whom He could use and work through to show His glory
to the world. That is why He chose Israel and that is what every follower of the Messiah
is chosen to be. In doing so, YHWH could reveal His redemptive plan to the whole world so
the world could see that YHWH and His Messiah Malki Tzedik Yahusha are light (John 1:1-4; 1 John
1:5). Israel was to be a witness (light) to the world. This can be seen in the following
Scriptures: Isaiah (Yeshayahu) 43:1,10,12,14; Luke 24:44-49; and Acts 1:1-8.
Israel's mission was to proclaim to the world that the YHWH of Israel is the only true
and there is no other Savior but He (Acts 4:10,12).
as a corporate nation failed in her mission to be a witness to the world. Not only were
the people disobedient to the commandment of YHWH, but they also did not become a light to
the world. On the contrary, the world as a corporate people have always hated the Jewish
individual members who believed and followed after YHWH, the Jewish people were faithful to
their task. We only need to consider the faithfulness of Abraham, Isaac, Jacob, Moses, the
prophets, and the kings such as David and Solomon. In fact, consider the very Bible which
you are able to read today; it was written by faithful Jewish servants of
YHWH led by the
Holy Spirit (Ruach HaKodesh) of YHWH. Most of all, the greatest light and witness
the world has ever known was Jewish. His name is Malki Tzedik Yahusha, the Messiah! Because
Israel birthed the Messiah, they, in essence, have been a blessing to all nations through
Him (Genesis [Bereishit] 12:3; Galatians 3:8,14,16,29).
Although Israel corporately failed in her mission, this is not a
permanent failure. It is a temporary setback to her destiny of being a
blessing to all nations, which will be accomplished during the thousand-year
reign of the Messiah known as the Messianic Kingdom or the Messianic age.
Israel still remains YHWH's chosen people (Romans 11:25-29), and
still has a role to play in the future of the world (Romans 11:12,15). The prophet Isaiah
(Yeshayahu) spoke of a future time when Israel would be used by
YHWH to bring the
message of Messiah to the nations, for the nation of Israel will have a central part in
the thousand-year reign of the Messiah (Isaiah [Yeshayahu] 62:1-5). Israel will
be a blessing to all nations at this time (Malachi 3:12; Ezekiel [Yechezekel]
34:23-30; Zechariah 8:11-15; Isaiah [Yeshayahu] 19:23-25). Jerusalem (Yerushalayim)
will be the spiritual focal point of the world and this time will be Israel's "Golden
Age," during the Messianic era, because the King of Jerusalem, the Prince of Peace,
will reign in Jerusalem (Yerushalayim) (Isaiah [Yeshayahu] 2:2-4;
52:9-10; 62:7-8, Micah [Michah] 4:1-3; Psalm [Tehillim] 102:18-21;
125:1-2; 137:5-6). The day is coming when a restored and renewed Israel will once again be
a light to the nations, for the destiny of Israel is linked to the destiny of the world!
The Birth of Malki Tzedik Yahusha
Scriptures seem to indicate to us that Malki Tzedik Yahusha was born during the festival season
of Sukkot (Tabernacles). In fact, I believe that He was born on the Feast of Sukkot
(which is Tishrei 15 on the biblical calendar, and is analogous to our September/October).
With this in mind, let's look for some evidence of this in the Bible.
Luke 1:5, Zachariah (Z'karyah) is a priest (Cohen) of the division of
Abijah (Avijah). What does this mean? Israel was divided into 24 districts at the
time of Malki Tzedik Yahusha. Each of these districts sent two representatives to officiate at
the temple during the weeks of the year. In First Chronicles (Divery Hayamim) 24,
the first division of the priests would serve in the first week of the year, which would
be both in the month of Nisan and the month of Tishrei since both months begin the new
year. As we saw earlier in this book, Nisan is the first month in the religious calendar
set up by YHWH in Exodus (Shemot) 12:2 and Tishrei is the first month of the year
according to the civil calendar.
the third week in the month of Nisan, the priests from all 24 districts would come to the
temple to help during the week of Passover (Pesach). This would also be the case
for the festival of Pentecost (Shavuot) and for the festival of Sukkot
(Tabernacles) when all males were required to go to Jerusalem (Yerushalayim) as
specified by YHWH in Deuteronomy (Devarim) 16:16. In First Chronicles 24:10, we
see that abijah was the eighth division or course of priests. The course of abijah
would minister during the tenth week of the year. Remember, the weeks of Passover and Shavuot
would not be counted because all the priests were required to go to Jerusalem then.
Luke 1:9-10, we see that Zacharias is burning incense. This is done in the
room of the temple known as the Holy Place. As the incense (which represents
the prayers of YHWH's
people [Psalm (Tehillim) 141:2; Revelation 8:3-4]) is being burned by the priests
in the temple, 18 special prayers are prayed. These 18 prayers would be prayed every day
in the temple. One of these prayers is that Elijah (Eliyahu) would come. This is
important because it was understood by the people, as YHWH established, that Elijah (Eliyahu)
would precede the coming of the Messiah as stated in Malachi 4:5.
18 special prayers would be prayed twice a day, once in the morning and once in the
afternoon. In Luke 1:11-13, the angel appeared on the right side of the altar and told
Zacharias that his prayer was heard and John (Yochanan) the Immerser (Baptist)
would be born. John (Yochanan) the Immerser (Baptist) was not literally Elijah (Eliyahu),
but was of the spirit of power of Elijah (Luke 1:17).
two weeks for the laws of separation that YHWH commanded in Leviticus (Vayikra)
12:5; 15:19,24-25 after going back to the house (Luke 1:23) and then going forward nine
months (Sivan [tenth week] + 2 weeks + 9 months) puts the birth of John (Yochanan)
during the festival of Passover (Pesach). This is an extremely important point
because during the service for Passover, which is called the Passover Seder, the
people are instructed by YHWH to go to the door during one part of the service and look for
Elijah (Eliyahu) while the Passover meal is eaten. The cup is called the cup of
Elijah. The understanding of Elijah preceding the coming of the Messiah was the basis for
the question in Matthew (Mattityahu) 17:10-13.
Luke 1:26 during the sixth month of Elisabeth's (Elisheva) pregnancy, the angel
Gabriel appeared to Mary (Miryam). This should have been around the twenty-fifth
of Kislev, otherwise known as Chanukah. During the time of the first century, Chanukah
was known as the second Sukkot. During the time of Chanukah, all of the Sukkot
prayers are prayed once again. Mary's (Miryam) dialogue with the angel Gabriel is
found in the Sukkot liturgy today. If you calculate from the twenty-fifth of
Kislev and add eight days for the festival of Chanukah plus nine months for
Mary's (Miryam) pregnancy, this will bring you around the time of the festival of
Sukkot, or Tishrei 15. On Tishrei 22, known as Shemini Atzeret or the
eighth day, Malki Tzedik Yahusha was circumcised (Luke 2:22-23; Leviticus [Vayikra]
Other Evidences of
Malki Tzedik Yahusha's Birth During Sukkot
we have stated earlier in this chapter, the Feast of Sukkot (Tabernacles) is
called "the season of our joy" and "the feast of the nations."
With this in mind, in Luke 2:10 it is written, "And the angel said unto them, Fear
not: for, behold, I bring you good tidings [basar in Hebrew; otherwise known as
the gospel] of great joy [Sukkot is called the 'season of our joy'], which shall
be to all people [Sukkot is called 'the feast of the nations']." So, we can
see from this that the terminology the angel used to announce the birth of Malki Tzedik Yahusha
were themes and messages associated with the Feast of Sukkot (Tabernacles).
Luke 2:12, the babe (Malki Tzedik Yahusha) was wrapped in swaddling cloths and lying in a
manger. The swaddling cloths were also used as wicks to light the 16 vats of oil within
the court of the women during the festival of Sukkot. So, swaddling cloths are
associated with the festival of Sukkot.
also in Luke 2:12 that the baby Malki Tzedik Yahusha was laid in a manger. The word manger
is the Greek word phatn'e. It is the same word translated as "stall"
in Luke 13:15. By seeing how the word is used in Luke 13:15, we can see that the Greek
word phatn'e means a place for hitching cattle. The Hebrew word for stall is marbek,
which can be found in Amos 6:4 and Malachi 4:2. In Genesis (Bereishit) 33:17 it
is written that Jacob journeyed to Sukkoth and made booths (the word booth in
this passage is the Hebrew word sukkah; the plural is sukkot) for his
cattle. So we can see from these passages how the word booth (sukkah or sukkot)
was used by Jacob (Ya'akov) for his cattle in Genesis 33:17, and how the Greek
word for manger or "stall," phatn'e, was also used to refer to hitching
cattle in Luke 13:15. Phatn'e is the same word translated as "manger"
in Luke 2:12, where Malki Tzedik Yahusha was laid at the time of His birth.
the Feast of Sukkot (Tabernacles), YHWH required that all male Jews come to
Jerusalem (Yerushalayim) (Deuteronomy [Devarim] 16:16). For this reason,
the city would be overcrowded with people and would explain why Mary (Miryam) and
Joseph (Yosef) could not find lodging in and around Jerusalem (Yerushalayim)
(Luke 2:7). Bethlehem, the place where Malki Tzedik Yahusha was born, is only about four miles
last evidence I will give for the birth of Malki Tzedik Yahusha during Sukkot
according to the Scriptures is in Matthew (Mattityahu) 2:1. There we see that
wise men come from the East to visit Malki Tzedik Yahusha. The land of the East is Babylon,
where the largest Jewish population was at the time of the birth of Malki Tzedik Yahusha. These
Jews were descendants from the captivity when King Nebuchadnezzar defeated Israel and took
the Jews to Babylon to serve him. Babylon is referred to as the land of the East in
Genesis (Bereishit) 29:1 and Judges (Shoftim) 6:3. The wise men in
Matthew (Mattityahu) 2:1 were rabbis. The rabbis, also called sages, are
known in Hebrew as chakamim, which means wise men. The word in Matthew
(Mattityahu) 2:1 in Greek is magos, which is translated into English as
"Magi." Magos in Greek is the Hebrew word ravmag. Ravmag
comes from the Hebrew word rav, which means "rabbi." It should also be
noted that the Greek word magos can also mean scientist, counselor, scholar, or
teacher. The rabbis were scholars or teachers of the Jewish law. Malki Tzedik Yahusha was
referred to as "Rabbi," or "Teacher" in John (Yochanan)
1:38,47,49; 3:2. So, we can see that the wise men were Jewish rabbis coming from Babylon
to witness the birth of Malki Tzedik Yahusha.
question we can ask ourselves is, "What made the rabbis make the journey from Babylon
to Bethlehem to witness the birth of Malki Tzedik Yahusha?" The answer is given in Matthew
(Mattityahu) 2:2, as it is written, "...we have seen His star in the
of the requirements during the time of Sukkot was to build an outside temporary
shelter and live in it during this festival season. This shelter is called a booth, or sukkah.
The sukkah had to be built with an opening in the roof so the people could see
the stars in heaven. This is another reason for why the rabbis would be looking for, and
thus seeing, the star in the sky when it appeared. In addition, there was a prophecy in
Numbers (Bamidbar), as it is written, "...a star shall come forth from
Jacob..." (Numbers [Bamidbar] 24:17 NAS). King Herod inquired about
where the Messiah would be born in Matthew (Mattityahu) 2:4. He was told in
Bethlehem (Matthew [Mattityahu] 2:5-6), based upon the prophecy in Micah 5:2. In
Matthew 2:10 it is written, "When they saw the star, they rejoiced with exceeding
great joy." Once again, remember that Sukkot is called "the
season of our joy." In Matthew 2:2, the rabbis saw the star from the East.
Salvation was seen by the Jewish people as coming from the East. Malki Tzedik Yahusha descended
from the tribe of Judah (Revelation 5:5). The tribe of Judah was positioned on the east
side of the tabernacle of Moses (Moshe) in the wilderness. Finally, in Luke 2:32,
Malki Tzedik Yahusha is called a light to the Gentiles. Once again, Sukkot is called
"the festival of lights" and "the festival of all nations."
by studying and understanding the festival of Sukkot and the themes and messages that
desired to be conveyed during this festival, enables us to read the Bible in a new light;
it enables us to understand that Malki Tzedik Yahusha was born during the season of Sukkot
and that He is the Star we are all called to see with our (spiritual) eyes!
Significance of the Feast of Sukkot
of the most outstanding truths of the Feast of Sukkot (Tabernacles) involves the
seasonal rains in Israel. The prophet Joel (Yoel) tells us that the former and
latter rain would come in the first month (Joel [Yoel] 2:23). This is because
Passover (Pesach) is the first month in the religious or sacred calendar, and Sukkot
(Tabernacles) is the first month in the civil calendar. So Israel has two first months in
the same year because of the special calendar that YHWH set up in Exodus (Shemot)
(Hoshea) 6:3 tells us that the coming of the Messiah will be as the former and
latter rain on the earth. We just saw in the previous section that Malki Tzedik Yahusha came to
earth (was born) during the festival of Sukkot (Tabernacles), the first month of
the civil calendar, and died at His first coming during the first month (Nisan) on the
sacred calendar. His second coming will also be in the first month of the civil calendar,
Tishrei. Malki Tzedik Yahusha will return to earth during the fall of the year.
promised Israel that upon their obedience to the covenant He made with them at Mount Sinai
(Exodus [Shemot] 34:10; Deuteronomy [Devarim] 5:2; 29:12-15), that He
would give them the rains in their due season (Deuteronomy [Devarim] 11:10-17).
No rain was a sign of judgment and the curse of YHWH on the land as well as on the people
(l Kings [Melachim] 8:33-43; 17:1-7; 18:41-46; Proverbs [Mishlai] 16:15;
Amos 4:6-13; Joel [Yoel] 1:10-12). Today, the land of Israel is becoming green
once again (Isaiah [Yeshayahu] 35:1; Ezekiel [Yechezekel] 36:24-38; Joel
rain is a type of the Holy Spirit (Ruach HaKodesh) being poured out upon all
flesh (Acts 2:1-8,14-21; Joel [Yoel] 2:23,28-29). The Word of YHWH (Torah)
is likened to the rain (Deuteronomy [Devarim] 32:1-3; Isaiah [Yeshayahu]
55:8-12; Ephesians 5:26). The Holy Spirit (Ruach HaKodesh) is also likened to the
rain (Joel [Yoel] 2:21-32; Acts 2:1-8,14-21; James 5:7; John 7:37-39). Rain is
associated with righteousness in Hosea (Hoshea) 10:12. YHWH has made His
righteousness available for all who believe on the Messiah (Romans 3:21-22; 5:17).
Malki Tzedik Yahusha
is the rain that came down from Heaven as well as the living water and the fountain of
living water spoken of in John (Yochanan) 4:4-6,10-14,20-24; and Revelation 21:6
and 22:1-5,17. Malki Tzedik Yahusha desires that we drink of the water He gives, which results
in everlasting life (John 4:14) that we might be filled (Matthew 5:6).
also speaks of revival, restoration, and returning to YHWH (Teshuvah) and trusting
(emunah) in Him. Just as the rain came after Elijah prayed seven times for it (1
Kings [Melachim] 18:41-46), the great rain or outpouring of YHWH's Holy Spirit
will come when the believers in the Messiah will earnestly pray to YHWH that it be done.
YHWH has already declared that He would pour out His Holy Spirit during the seventh month,
which is a spiritual picture of the end of the age (Olam Hazeh). So far, we have
for the most part seen only showers of blessing (Ezekiel [Yechezekel]
34:26). The greatest outpouring of YHWH's Spirit is yet to come. The feast of Sukkot
(Tabernacles) and the rain speaks of a mighty outpouring of the Holy Spirit of
universal outpouring of His Spirit. This outpouring will be accompanied by signs and
wonders and manifestations of the gift of the Holy Spirit (Ruach HaKodesh) as
well as a revelation and illumination of the Word of YHWH beyond all that has ever been
seen in the history of the congregation of believers (kehilat) in the Messiah.
This outpouring will touch every nation. EVERYONE. The believer in the Messiah
who is living at the time of the latter rain is called to seek YHWH and ask Him to
send rain on the people of the earth (Zechariah 10:1; Psalm [Tehillim] 46:4;
65:9-10; Jeremiah [Yermiyahu] 5:23-24; 31:10-14).
fullness of this feast in the seventh month will be experienced at the coming of the
Messiah when He will rule and reign on the earth during the Messianic age, the Millennium,
called the Athid Lavo in Hebrew eschatology. This time will be a time of joy for
all believers in the Messiah Malki Tzedik Yahusha and will be the age of Israel's glory.