Looking at the importance of staying connected to our Jewish roots

Amidst all the hatred, God has not forgotten his people.

Against the shameful background of blatant anti-Semitism at Britain’s annual Labour Party Conference, Jews everywhere are being reminded of where their help comes from.

As tens of thousands descend on Jerusalem’s Western Wall complex to receive the priestly Aaronic blessing during the Feast of Tabernacles, they hear afresh those solemn, soothing words of comfort: “The Lord bless you and keep you…” (Num 6:24).

Nazi Threat

But at Liverpool, home of The Beatles, some Labour delegates were not singing All you need is love, but joining in a chorus of hate-filled messages directed at the state of Israel, calling for an arms embargo and provocatively waving Palestinian flags.

One prominent Member of Parliament stayed away altogether, and said she was glad she had done so when it emerged that Jewish MP Luciana Berger had to be accompanied to a conference rally by two police officers. And a colleague even warned that the anti-Semitism crisis could fuel the rise of Nazism in Britain.

Walthamstow MP Stella Creasy told the rally: “Nazism doesn’t turn up fully formed, wearing shiny black boots and black shirts and goose-stepping. It builds bit by bit, it gains little by little, it paints itself as the victim – it paints its victims as the enemies, as traitors, the ‘other’, with dual loyalty.”¹

God with us

But the seven-day Jewish Feast of Tabernacles (also known as Sukkot) reminds us that God, not politicians, will have the final say on Israel’s future. It recalls how he miraculously provided for them and protected them in the desert over 40 years when they lived in temporary shelters, ate manna from heaven and water from the rock.

He still promises to provide all their needs, especially in the face of fiery opposition. Psalm 27, traditionally recited during the feast and written by King David, notes:

When the wicked advance against me to devour [or slander] me, it is my enemies and my foes who will stumble and fall…for in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock…Do not turn me over to the desire of my foes, for false witnesses rise up against me, spouting malicious accusations. (Ps 27:2, 5, 12)

The feast celebrates the time God came down to ‘tabernacle’, or live, amongst his people. And this is also what Jesus did some 1,500 years later when, as the Apostle John put it, “the word became flesh and dwelt [literally, tabernacled] with us” (John 1:14). Jesus was also described as ‘Emmanuel’, meaning ‘God with us’ (Isa 7:14; Matt 1:23).

The seven-day Jewish Feast of Tabernacles reminds us that God, not politicians, will have the final say on Israel’s future.

Jewish people believe that when Messiah comes, it will be during this feast. And there is good reason to believe that Jesus was actually born at this time of year, not at Christmas as is generally supposed. For one thing, the shepherds were in the fields watching their flocks by night – the lambs were still kept outdoors during the feast, but would have been kept indoors in winter.

For another, Sukkot is a festival of joy – rabbis apparently teach that it is a sin to be miserable this week – and the angel announcing Messiah’s birth said: “Fear not, for behold, I bring you good tidings of great joy…” (Luke 2:10).

Streams of Living Water

The site of the Pool of Siloam in Jerusalem’s Old City, where water was drawn for the Feast of Tabernacles. Photo: Charles Gardner

The feast also played a crucial role in Jesus’ ministry, for it was on the last day of Tabernacles that he stood up to declare: “If any man is thirsty, let him come to me and drink. He who believes in me, as the Scripture has said, out of his inmost being shall flow rivers of living water” (John 7:37f).

The background to this is that, traditionally, on each day of the feast, the High Priest took a golden pitcher and filled it with water drawn from the Pool of Siloam, and it was poured out on the altar as a thank-offering for rain.

Jesus now promised a spiritual ‘rain’ that would never stop flowing for those who trusted him. And in the light of dark threats here in Britain, and elsewhere, consolation can surely be taken from the feast’s association with the “last days” when Jesus returns, once again to tabernacle with his people, after which all nations will be required to make an annual pilgrimage to Jerusalem in order to celebrate Tabernacles – and those who refuse to do so will be denied rain (Zech 14:16-19)!

The Blast of the Shofar

One school of thought teaches that when Jesus returns as King of Kings, he will be hailed by the blast of the shofar (ram’s horn) on the Feast of Trumpets (marked earlier this month at the start of the autumn feasts). Then, all Israel would recognise him as Messiah and enter into national mourning over the One they have pierced (Zech 12:10; see also 1 Cor 15:52; 1 Thess 4:16).

What a glorious prospect!

References

1 Daily Mail, 24 September 2018.

I am also indebted for some insights to author and Hebraic teacher Fred Wright and to David Soakell of Christian Friends of Israel.

The awesome wonder of how the Creator came to live among us

Whatever you may think as harassed shoppers or parents, Christmas does not come too soon. It’s an example of God’s perfect timing, though I appreciate that the Messiah’s actual birthday was more likely to have been during the Feast of Tabernacles.

There was precise timing in the Divine coming, nevertheless. Naturally speaking, the Christ child should have been born in Nazareth. But because Caesar intervened and ordered a census, the holy family were forced to travel some 80 miles to Bethlehem (the town of David, from which their lineage was traced), thus fulfilling the prophecy of Micah:

But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. (Micah 5:2)

The stars lined up with such precision, and in such brilliance, that the Wise Men were able to follow the light all the way to the little town near Jerusalem, where the flawless sheep were traditionally prepared for Passover.

And the shepherds on the surrounding hills were perfectly placed to respond to the angelic call to come and worship the new-born King, also to become the Good Shepherd leading his flock to fresh pasture.

Prophetic Statements

Among the precious gifts the Wise Men brought was myrrh, a prophetic statement of the Messiah’s sacrificial death to come as the ultimate Passover Lamb, when he would die on the Cross for the sins of the world – myrrh was used for embalming the deceased for burial.

Bethlehem means ‘House of Bread’ and indeed Jesus was to describe himself as the “bread of life” (John 6:35) whose body (symbolised by the bread of communion) would be given for us, his death bringing us life. Jesus adds: “Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.”

Naturally speaking, the Christ child should have been born in Nazareth. But because Caesar intervened, the holy family were forced to travel to Bethlehem, in fulfilment of ancient prophecy.

So the shepherds in the fields of Bethlehem and the Wise Men led to the infant King through a once-in-a-blue-moon lining up of the stars were all part of God’s perfect timing. Everything in God’s perfect plan was in the right place at the right time.

Frankincense. See Photo Credits.

The Apostle Paul, referring to the Messiah’s sacrifice, writes: “You see, at just the right time, when we were still powerless, Christ died for the ungodly” (Rom 5:6).

Immanuel

The gift of frankincense, also brought by the Wise Men, represents the fragrance of God’s presence and speaks of Immanuel, God with us, which is also the central thought of the Feast of Tabernacles, celebrating the time when God made his presence known to the wandering Israelites in the wilderness – providing food, water and shelter in the parched desert environment.

Now, through the one born to be King (hence the gift of gold), God has actually taken on flesh to tabernacle (or live) among us. And at the end of his earthly ministry, the risen Lord promises to be ‘with us’ (his followers) forever, until the end of the age (Matt 28:20).

He Cares!

The reality of God being with us came home very strongly to my wife Linda and I during our recent extended stay in Israel caused by visa problems. Not only did we base ourselves at a guesthouse called Beit Immanuel (Beit = house) but we also learnt perhaps as never before that he really is ‘with you’ when you trust him absolutely.

After all, we weren’t even sure if our bank account could stand up to the pressure, but in the midst of the storm, when the wind and tide is against you, Jesus comes into your boat and says: “Take courage! It is I. Don’t be afraid.” (Mark 6:50). When you cast all your cares on him, he does indeed care for you (1 Pet 5:7). He is in control – even over immigration officials and government departments.

Through the one born to be King, God actually took on flesh to tabernacle (or live) among us.

And so we were able to enjoy the extra rest, relaxation and beachside restaurants the Lord had graciously provided for us. And documents we needed to board our re-booked flight home arrived in the nick of time – God isn’t in a hurry, but he is punctual. He came at just the right time for you and I to receive him and make him Lord of our lives.

Modern Bethlehem. See Photo Credits.God with Us

The Apostle John records: “He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God – children born not of natural descent, nor of human decision or a husband’s will, but born of God. The Word became flesh and made his dwelling among us…” (John 1:11-14).

The new-born King of 2,000 years ago desires to make his presence known this Christmas with many new-born believers!

Why not turn the words of this carol into a personal prayer? “Oh holy child of Bethlehem, descend to me I pray; cast out my sin and enter in, be born in me today.”

Paul Luckraft reviews ‘The Appointed Times: Jesus in the Feasts of Israel’ (DVD, 2013, Day of Discovery).

There are many books available to help us understand the importance of the Feasts of Israel not only to Jews but also to Christians seeking to incorporate these ‘Appointed Times’ into their walk of faith. But here is a DVD that will act as an excellent introduction to anyone wondering if this is really something they want to investigate further.

It is also a very useful resource for home study groups and will provide openings for further discussion and teaching.

Four Main Sections

The DVD is divided into four sections, each of 25 minutes. Part 1 is an overview entitled Rest, Remembrance and Renewal, and the following three parts cover Passover, Pentecost and Tabernacles in turn.

What makes the DVD very watchable is that we are taken to the Holy Land itself and watch three presenters (Michael Rydelnik, Avner Boskey, Michael Brown) in conversation with each other, sharing what they know and understand both from the Scriptures and their own experiences.

The visual production is of a high quality in all the various settings and locations, and the interaction between the three presenters maintains our interest, even though we know it is largely staged for our benefit!

A highly recommended resource that can be used over and over again.

Prophetic Significance

The value of the teaching in the DVD has many aspects. Not only does it investigate the importance of the Spring and Fall Feasts to Israel and describe the historical, agricultural and sacrificial aspects of these holy days, it also reveals their prophetic significance.

Most importantly, we see how these Appointed Times reveal Jesus as Messiah and the focal point of God’s redemptive plan, and learn how they are fulfilled in Jesus’ death and resurrection. In addition, we are shown how the Fall Feasts point to the promise of his return.

A highly recommended resource that can be used over and over again.

The Appointed Times (100 minutes) is available from Discovery House for £9.50 + P&P, where you can also watch a trailer. The DVD includes closed captioning for the hearing impaired.

Clifford Denton discusses the probable date of Jesus' birth, how we got to 25 December and what that means for us today.

There is no known record from early Christian writers concerning the celebration of Christmas. For example, neither of the prominent writers Tertullian (c. AD 155-220) or Irenaeus (late 3^rd Century AD) included Christmas in their lists of Christian feasts. It is therefore generally considered that the Christian festival of Christmas began being celebrated officially sometime after AD 300. In terms of the date we use now, 25 December, the first recorded celebration was in Rome in AD 336.¹

The Pagan Roots of Christmas

Many Christians are now re-thinking the practices of the faith, being concerned to return faithfully to its Hebraic roots. They are concerned that what may have begun as a genuine remembrance of the birth of Jesus (possibly in the 1^st Century AD, incorporated into the biblical Feasts of the Lord) was moved to 25 December in an attempt to Christianise the pagan Roman festival of the sun god Sol Invictus, celebrating the 'birthday of the sun'. In the English language this allows an interesting play on words, but other than that it is not difficult to see that the marrying of the two celebrations is rather fragile.

However, there can be no doubt that God has brought much blessing to families and communities, and immense opportunities to proclaim the Gospel, during the Christmas season. The birth of Jesus is recorded in Scripture and it is something to celebrate every day. Indeed, if we were able to establish the correct date for his birth then Christian ethics of love and sharing and many of the wonderful carols we sing at Christmas could transfer seamlessly to that date or season.

So let us not be too harsh in our judgment as we celebrate this Advent season once more - but let us get our focus clear. Once more we will surely know the blessing of God; yet we might also consider whether he is gradually seeking to re-focus us - and why.

Christians desiring to recover the Hebraic roots of the faith often become concerned that the remembrance of the birth of Jesus was moved to 25 December.

When Was Jesus Really Born?

When, then, was Jesus actually born? We have no clear conclusion from Scripture, but it does give us clues to develop a compelling argument that it was during the Feast of Tabernacles.

Let us begin in Luke 1:5, where we discover that Zacharias was a priest from the division of Abijah. The divisions of the priests were established by King David (1 Chron 24) who appointed 24 Levitical families in a certain order for ministering in the Temple. We discover (verse 10) that Abijah was the seventh division, which would place his priestly responsibility in the first half of the fourth month. If the counting of the Jewish year began at Passover (the beginning of the biblical year – Exodus 12:2), the fourth month after Passover would be Tammuz (around June/July).² We can then estimate when John the Baptist was conceived, i.e. after Zacharias returned home in the middle of the fourth month (Luke 1:23-24).

We know, by reading on in Luke 1, that it was after six more months that Jesus was conceived by the power of the Holy Spirit. All this has some approximation, but in putting the clues together there is a strong suggestion that John the Baptist would be born nine months on from the second half of Tammuz: in the middle of the first month (Nissan) of the following year. Jesus would be born six months later, in the middle of the seventh month (Tishrei, around September/October).

Bearing in mind that the Feast of Tabernacles begins on the 14^th day of the seventh month (Lev 23:34), the calculation may be exact to that date. If not exact, the strong implication is that Jesus was born (i.e. came to earth to dwell/tabernacle amongst us) during the season of the latter feasts, which includes both the Day of Atonement and the Feast of Tabernacles, a feast announced with the blowing of Trumpets.

All this makes much more sense than 25 December, especially when it also brings to mind his Second Coming, which will also be announced by the blowing of a trumpet (1 Thess 4:16)!

So What?

So, what does this mean for us who are already well into another traditional Advent season? I have, for many years, been among those who have desired and encouraged a return to the biblical roots of our faith. Yet, I have also known the blessings of a traditional Western Christian Christmas, especially as a child in the 1940s and 1950s in post-World War II Britain, when family bonds were strong and when community Christmases centred on remembering the birth of Jesus.

I know that some of those who strongly promote the Jewish roots of Christianity would be quick to argue against any Christmas emphasis, but personally I am uneasy about over-reacting in this. Is our Father in Heaven, whilst increasingly warning us of the pagan roots of the celebrations around 25 December, nevertheless encouraging us to get our priorities straight rather than acting in haste? The Sabbath was made for man and not man for the Sabbath!

The implication of Scripture is that Jesus was born on the Feast of Tabernacles - or at least during the season of the latter feasts.

Priorities in Our Remembering

Jesus told us to remember his death until he comes (cf. his birth), through the sharing of the bread and wine of Passover. Yet, in balance, we must also remember his birth as the Son of Man.

It could well be that he was born on the Feast of Tabernacles. Those shepherds in the fields near Bethlehem were most likely those who cared for the flocks of lambs prepared for slaughter at the Feasts. How appropriate that they were among the first to see the Lamb of God, who had come to take away the sins of the world. And if it was the time of this Feast, then it is little wonder that the inn in Bethlehem was so full of pilgrims. How differently we understand the Christmas story when taken in context.

As to the exact date, even though it is not known for sure, we are surely to understand that the Feast of Tabernacles will be fulfilled through the Second Coming of Jesus. If we divert our attentions away from this truth, we will end up unprepared for his arrival. Conversely, recalling his First Coming at the Feast of Tabernacles will help us to prepare for his Second Coming, through concentrating on the priorities of that Feast. If Passover helps us look back and remember his death, then Tabernacles helps us recall his birth and, more importantly in the context of our age, look forward to his return.

Look Up!

As we celebrate this year, let us do so whole-heartedly, as our Thought for the Week this week encourages us to do. Surely, God will still bless us as we sing carols, witness in the world and share love together in community and family. But let us not be foolish with the worldly trappings that divert us from the prime focus of the season. And let us not look down overmuch at the troubles of this world, nor concentrate our attention too exclusively on a now-empty manger.

In the coming days it is my hope that we will gradually adjust our perspective on what we call Christmas, to re-home it among the biblical Feasts of the Lord (especially in relation to Tabernacles). Perhaps our attraction to the tinsel of Christmas will fade away! But whatever happens, let us look up, for he will come back when the world least expects him. Indeed, is it now time to concentrate more on his Second Coming than on his First? Are you ready for Christmas?

Is it time to focus more on Jesus's Second Coming than on his First?

Notes

1 See Wikipedia's page on the origins of Christmas.

2 Ezra, after the Babylonian captivity, led Judah back to the biblical pattern of worship. It is a reasonable assumption that the order of the priesthood would be according to the pre-captivity order, but it is an assumption.

Paul Luckraft reviews three more of CFI's helpful teaching booklets.

The following three booklets are all by Derek White, who helped found and direct Christian Friends of Israel.

Tabernacles and the Messiah's Coming (41 pages, available from CFI for £3)

This booklet and the one on Shavuot (see below) are described as Studies in the Feasts, and intended for individuals or groups to discover how the Jewish feasts were not just of great relevance to the Jewish people, but also how they should be memorials or landmarks to remind us of various aspects of our redemption.

There are six brief studies within this booklet plus several pages of references and endnotes. The aim is not to focus on practical suggestions for celebrating the Feast of Tabernacles within a non-Jewish setting (this can readily be found in other books) but to explain the biblical meaning and prophetic significance of the Feast.

The content of six studies should be followed in numerical order, although within each study there is a certain amount of flexibility. The first study is an introduction; then follow separate studies on the Feast of Trumpets, the Day of Atonement (two studies on this topic) and then Tabernacles itself. The final study tackles the spiritual application of the Feasts.

Each study begins with some Scripture readings and at various intervals within the study key questions are posed along the lines of 'What does this mean for the Church?' or 'What is God saying to us today through these feasts?' One important feature of these studies is to link the Feast of Tabernacles with the coming of the Messiah, both in terms of Jesus' first coming (his birth) and his return as a final fulfilment of the feast.

The result of working through this booklet should be a greater knowledge of how God's salvation plan has been revealed, and a better contextual understanding of Israel in relation to the Bible and of the Jewish people in relation to the Church. Overall this is a welcome contribution to the Hebraic roots movement.

The Jewishness of Jesus (22 pages, available from CFI for £2.50)

An appreciation of the Jewishness of Jesus is essential if we are to fully understand him and the full impact of his message. Since this booklet was first published there has been a lot of material produced to further this aim, a "tide of rediscovery" which has been exciting Christians with a "fresh awareness of who Jesus was and what he taught" (p1). It is perhaps best to see this booklet as a basic offering to those who need to set out on this journey of discovery. There is a useful page of sources and further reading at the end, but even this could be updated today.

White covers most of the standard topics: Jesus's family background and upbringing, the clothes he wore and the methods he used when he taught. There are also useful sections on his claim to be Messiah, his healing ministry and the relationship between Jesus and the Pharisees. Four pages are devoted to explaining that Jesus taught in Hebrew and showing that there is plenty of evidence to support the idea that underneath the Greek manuscripts "there appears to lie a Hebrew original" (p6). By quoting ancient writers from the second century onwards and by explaining certain Hebraic idioms, White builds up his case convincingly.

Overall, a straightforward introduction in a handy format, and one that should provoke interest and a desire to know more.

Shavuot and the Spirit (32 pages, available from CFI for £3)

This booklet contains five study sections together with some final pages of notes and references. The introduction explains that whereas most studies of this kind focus on the traditional Jewish customs of today, here, in addition to explaining a Jewish understanding of Shavuot, the aim is to "explore the Messianic fulfilment of the feast, namely the outpouring of the Holy Spirit in fulfilment of the promise of Jesus" (p1).

Session One takes us through the Old Testament background, asking what is the significance of this feast and how we should regard it. The relationship to Sinai and the Law is made clear. Next comes an exploration of the counting of the Omer in preparation for Shavuot, and considers the meaning of the two loaves of bread that were waved before the Lord.

Session Three gives a thorough examination of the New Testament fulfilment and is followed up in the next session by asking 'What is the outpouring of the Spirit?' The final session is largely for recapitulation and discussion, and allows time for study of the material provided in the notes, especially the important first note on Torah. It also provides an opportunity for planning a 'Counting of the Omer' night of study in preparation for Pentecost or for a group reading of the book of Ruth.

The information in this booklet should be of great interest to anyone wishing to explore the feasts and will especially be beneficial for group study.

CFI has a large range of booklets on a variety of subjects – click here to browse their selection.

In the final article of our series on the Jewish High Holy Days, Helen Belton looks at the meaning and significance of the Feast of Tabernacles.

Feast of 'Booths'

On Sunday 27 September, 2015 (Tishri 15 in the Jewish calendar), the Feast of Tabernacles begins. In Hebrew, it is Sukkot, which means 'booths'. We use the English word 'tabernacle' from the Latin word for tent (taberna declining as tabernaculum).

The biblical instructions are as follows:

The Lord said to Moses, "Say to the Israelites: 'On the fifteenth day of the seventh month the Lord's Festival of Tabernacles begins, and it lasts for seven days. The first day is a sacred assembly; do no regular work. For seven days present food offerings to the Lord, and on the eighth day hold a sacred assembly and present a food offering to the Lord. It is the closing special assembly; do no regular work...

A booth prepared for Sukkot (see Photo Credits)....So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the Lord for seven days; the first day is a day of sabbath rest, and the eighth day also is a day of sabbath rest. On the first day you are to take branches from luxuriant trees—from palms, willows and other leafy trees—and rejoice before the Lord your God for seven days. Celebrate this as a festival to the Lord for seven days each year. This is to be a lasting ordinance for the generations to come; celebrate it in the seventh month. Live in temporary shelters for seven days: All native-born Israelites are to live in such shelters so your descendants will know that I had the Israelites live in temporary shelters when I brought them out of Egypt. I am the Lord your God.'" (Lev 23:33-43)

The instruction to live in temporary shelters for seven days is a reminder: firstly, of the Israelites' sojourn in the desert for 40 years after the exodus from Egypt and, secondly, that they are totally dependent on him for everything and that since they left their comfortable homes in Egypt to follow him they have never been abandoned or forsaken. The true home of God's people is God himself.

Abraham was "a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God" (Heb 11:9-10). In the same way, the believers who left everything to follow Jesus were sent out without money or provisions and were described as "foreigners and exiles" in this world (1 Pet 2:11).

At Sukkot the Israelites were instructed to live in temporary shelters for a week, as a reminder of their 40 years in the desert, and of their total dependence on God, who is faithful.

Journeying with God

Sukkot also teaches us that salvation is a journey with God: we are led out by God towards the Promised Land and he travels with us. After the Exodus, God himself 'tabernacled' or camped with his people in the desert and provided for their needs with manna. So, this festival reminds us of God's provision and his presence. He was a pillar of cloud by day and of fire by night, and he was worshipped in the Tent of Meeting, itself a temporary structure. He dwelled with his people.

Centuries later, God dwelled among us uniquely by tabernacling in another temporary structure, a human body: "...the Word became flesh and dwelt [or tabernacled] among us" (John 1:1). This echoes Genesis 1:1 ("In the beginning") to indicate a new beginning in God's relationship with his creation when he would once more dwell among his people, sharing our nature and bearing our sin.

Rejoicing in Harvest

After the awe and solemnity of Yom Kippur, Sukkot is a joyful celebration - a traditional name for it is Zeman Simchatenu, "Season of our Rejoicing". It is the final harvest festival of the year and so it is also known as the 'Feast of Ingathering' (in Hebrew, Hag ha Asif. Hag means feast and ha is the definite article).

Lulav and etrog (see Photo Credits).The Feast of Tabernacles is the final pilgrim feast of the year (Passover and Pentecost being the first and second), when the men of Israel were commanded to go up to Jerusalem to celebrate (Ex 24:33). All are harvest festivals: Passover celebrates the ingathering of the barley harvest, Pentecost (Feast of Weeks) the wheat harvest and Tabernacles the final ingathering of wheat. The land of Israel would yield a variety of fruits at this time, including figs, pomegranates and dates. It is a thanksgiving celebration (it is thought that the American feast of Thanksgiving took its inspiration from this biblical harvest feast¹).

Biblical Observance of Sukkot

The biblical observance of Sukkot consisted of three main aspects; firstly, the building of booths, secondly, the gathering of four species of plant, and thirdly to rejoice. The four species are date palm, myrtle and willow branches, and the etrog or 'citron' in English (not the same as a lemon), interpreted from Leviticus 23:40.

The palm, myrtle and willow branches are bound together and are collectively known as the lulav. They are held upright with the etrog and waved before the Lord, a custom which has arisen through tradition.

There are various interpretations of the meaning of the four species. One of the best known is that they represent four types of Jews: the etrog, which has both flavour and fragrance, represents those who study and do good deeds. The palm branch has flavour but no fragrance, symbolising those who study but do not perform good deeds. The myrtle has no flavour but has fragrance, representing those who do not study Torah but do good deeds. Finally, the willow has neither flavour nor fragrance, representing those who neither study nor do good deeds.

At Sukkot, the final pilgrim festival of the year, men would go up to Jerusalem to give thanks for the ingathering of the wheat harvest. Four types of branch would traditionally be gathered and waved before the Lord.

Another interpretation is that each species relates to a particular aspect of man's service to God:

Etrog refers to the heart, the place of understanding and wisdom. Lulav refers to the backbone, uprightness. Myrtle corresponds to the eyes, enlightenment. Willow represents the lips, the service of the lips (prayer).²

The people were to rejoice for seven days. Seven is the number of perfection in the Bible. Passover is seven days, Pentecost is seven weeks after Passover and Tabernacles lasts seven days during the seventh month. The number of offerings during the feast are divisible by seven³ and according to rabbinic tradition the 70 bull offerings were symbolic of the 70 nations of the world (70 nations being deduced from scripture).⁴

The Hallel (messianic Psalms 113-118), which was sung during the Temple service, includes the words "The LORD is exalted over all the nations" (Ps 113:4) and, "Praise the Lord, all you nations; extol him, all you peoples" (Ps 117:1).

According to the Talmud⁵, Israel was sacrificing for the nations of the world, even though the nations mock Israel (again in the Hallel) saying, "Where is their God?" (Ps 115:2) and part of the Hallel speaks of Gentiles (or nations) rising against Israel: "All the nations surrounded me, but in the name of the Lord I cut them down" (Ps 118:10). The Talmudic commentary lamenting the loss of the Temple in 70 AD says: "Woe to the idolaters, for they had a loss and do not know what they have lost. When the Temple was in existence the altar atoned for them, but now who shall atone for them?"⁶ The apostle Paul gives the answer:

But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith (Rom 3:21-25).

Israel was blessing the Gentiles through sacrifice at the Feast of Tabernacles, but Israel's sages did not see that the Gentiles do not need to enter via Moses but by the same route as Abraham, who did not have the Law of Moses, but was justified by faith: "Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you." So those who rely on faith are blessed along with Abraham, the "man of faith" (Gal 3:8).

Torah scholars today expect that the Gentiles will become obedient to the Torah. According to the International Embassy in Jerusalem who host a multi-nation Feast of Tabernacles event in Jerusalem each year, "many are intrigued by the increasing number of Gentile Christians showing up in Jerusalem each year for Sukkot."⁷

They are fascinated beacuse Zechariah 14 prophesies that all nations will one day celebrate the Feast of Tabernacles. Zechariah 14 is one of the Haftarah texts (readings from the Prophets) traditionally read in synagogues at Sukkot, along with 1 Kings 8⁸. The Torah readings are the sections Leviticus 23, 24 and Numbers 29 which instruct about Sukkot.

Gathering the Nations

In fact, another interpretation of the lulav is that the branches represented different types of Jewish people and the etrog represents the Gentiles, or non-Jews. At the start of the waving ceremony, the etrog is upside-down. The spiritual meaning is that before we came to God, we were in a state of being upside-down. During the ceremony, the etrog is turned right side up and joined to the other three species, depicting Jews and Gentiles joining together at the Feast.

The lulav and etrog are waved together to north, south, east and west, to welcome the Lord and symbolise his presence in the four corners of the earth, but perhaps also the gathering of the harvest of souls to come from the four corners of the globe.

The lulav and etrog may also represent Jew and Gentile, being gathered together before the Lord from all four corners of the globe.

In the Temple at Jerusalem tens of thousands of worshippers would gather and shake their branches and fruit before the Lord, creating a tremendous rustling and whooshing sound with the fragrance of thousands of citrons rising in the warm sunshine. It would have been an experience of sensory worship unlike any other, involving sight, sound, smell and touch, with overwhelming fragrance and bright colour.

Times of Revival: Solomon and Ezra

The Feast of Tabernacles was a time of spiritual revival for the people of Israel, taking place at key moments in their history. Solomon dedicated the first Temple and brought in the ark during the seventh month, the time of the Feast of Tabernacles (1 Kings 8:2) - referred to then as "the Feast". Tabernacles was known as the Feast (ha-Hag) because it was seen as the greatest of the year. In John 7 it is also simply described as "the Feast".

The high point at Solomon's dedication was the glory of the Lord descending on the sanctuary:

When the priests withdrew from the Holy Place, the cloud filled the temple of the LORD. And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple (1 Kings 8:10-11)

Fire came down and consumed the offerings Solomon made at the Feast (2 Chron 7:1). Both the cloud of the Lord's glory in the Temple and the fire consuming the offerings were a reminder of God's original tabernacling with his people in the desert, when his presence was a pillar of cloud to guide them by day and a pillar of fire by night in the desert. The LORD was indicating that he would tabernacle with his people in the Temple.

Solomon also prayed prophetically (1 Kings 8) about future exile and re-gathering for Israel, but also envisaging that foreigners (Gentiles) would come to God's Temple.

After the return from exile the first thing the people did, even before re-building the Temple, was to celebrate the Feast of Tabernacles (Ezra 3:4). At Rosh HaShanah, the New Year (Feast of Trumpets or 'first day of the seventh month'), the people gathered in Jerusalem for a reading of the Law. Interestingly, this was not instigated by their leader, as had been the case with Moses, rather the people asked Ezra to read the Law to them. They stood for five or six hours listening to God's word and weeping.

When Ezra praised the Lord they raised their hands and called out "Amen, Amen!" and prostrated themselves. Then the priests gave the meaning of the Law for them so that everyone could understand (Neh 8). The next day the leaders gathered around Ezra again and found the instructions about the Feast of Tabernacles. They instructed the people, who celebrated it with a joy not seen since the days of Joshua. On each day of the Feast, Ezra read the Law to them.

It was at Sukkot that Solomon dedicated the first Temple; fire came down and consumed his offering and cloud filled the Temple, symbolising God's presence with his people in the desert as pillars of cloud and fire.

Living Water

Jesus used the Feast of Tabernacles to announce his messiahship (John 7). One tradition of the Feast of Tabernacles was a water-drawing ceremony (described in the Mishnah). Each morning at dawn during the Feast a procession of priests, musicians and other worshippers would leave the Temple and process about half a mile to the Pool of Siloam (created by King Hezekiah, which can be seen today).

Part of the Pool of Siloam (see Photo Credits).The High Priest, dressed in full robes and carrying a golden pitcher, led the throng. At the pool, he would fill the pitcher and then process back to the Temple through the Water Gate of the City. The Water Gate was identified by some rabbis as the south gate of Ezekiel's Temple through which the water of life would flow to all the land (Eze 47:1-5). At the Water Gate, they paused while trumpeters blew three blasts on silver trumpets and the priests would sing or shout, "With joy you will draw water from the wells of salvation" (Isa 12:3).

Then the High Priest ascended to the altar, which was elevated, and upon which stood two silver basins. He poured water into one and wine was poured at the same time into the other as the trumpet players blew three more blasts. Then the whole congregation and choir of Levites sang from Psalm 118:25: "Save now we beseech thee, O LORD, O LORD, we beseech thee, send now prosperity."

There they would pour both the water and wine into special funnels, which created droplets which would come out at the bottom of the altar. It was a sign of the outpouring of God's Spirit and, as it would turn out, of his own lifeblood. John's gospel tells us that water and blood came from Jesus' side as his life was poured out on the altar that was the Cross.

After the outpouring on the altar, the Hallel (Praise, Psalms 113-118) was sung, which consists of Psalms 113-118. This was sung as the priests circled around the altar. The same psalms are sung at Passover. Jesus and his disciples sang them at the last supper. Significantly, they are messianic psalms. The worshippers would be waving their lulavim and singing psalms beseeching God for salvation. This joyful cacophony would fill the air, culminating in a fever pitch on the seventh day of the feast. This last day was known as Hoshanah Rabbah meaning 'Great Salvation' and it was the most intense day of all, with seven circuits of the altar by the priests and seven trumpet blasts and the people crying, "God save us now".⁹

The messianic fervour of the nation was at its peak at this point of the Feast - and in the time of Jesus, messianic hope was at fever pitch. It is thought likely that it was on this seventh day (some say it was on the Eighth Day of the Feast¹⁰) that Jesus stood up and cried out, as water flowed from the altar:

If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him."¹¹ By this he meant the Spirit, whom those who believed in him were later to receive.

On hearing his words, some of the people said, "Surely this man is the Prophet." Others said, "He is the Christ." (John 7:37-41)

It was at Sukkot, in fulfilment of its daily water-drawing ceremony and its Messianic expectation, that Jesus stood and declared himself the source of Living Water.

This water ceremony was a reminder of Moses and the miracle of the water from the rock in the desert (Ex 17). It pointed to the coming of the promised prophet like Moses (Deut 18:15) who would bring forth new water from the well of salvation. Paul reminds us that Messiah is that rock: "For they drank from the spiritual rock that accompanied them and that rock was Christ" (1 Cor 10:4). Ezekiel foresaw the coming of a Messianic 'Prince' who would celebrate the Feast of Tabernacles (Eze 45:25) and then water would flow from the threshold of the Temple to all the land (Eze 47:1-11).

Light of the World

Another feature of Sukkot was the illumination ceremony, which took place at the time of Jesus from the second night of the feast at the Temple. The Levites and priests would process from the Court of the Men with their instruments down the 15 steps to the Court of the Women, singing the Psalms of Ascent which are Psalms 120-134.

The Court of the Women was a wide, open space and in the centre stood four giant lamps, each consisting of four containers mounted on a pole over 70 feet high. Young priests would climb ladders to light them. Each container held about 15 litres of oil with wicks made of priests' old garments. The Mishnah¹² tells us that once these were lit, "There was no courtyard in Jerusalem that was not illuminated from the light of these." The priests, sages, elders and (in Jesus' day) Pharisees would then pick up torches and dance with abandon.

There is a story about one rabbi (Simeon Ben Gamaliel) who rejoiced by juggling with eight lighted torches. There are stories of others juggling with knives, glasses of wine and eggs.¹³ Singing and celebration would go on all night. The Talmud says, "He who has not beheld this celebration has never seen joy in his life."¹⁴ It was in this context of night turned to day by the giant candelabra that Jesus stood up and cried out, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (John 8:12). He was declaring that he is the Shekhinah or glorious light of God, the pillar of fire that was with Israel in the desert.

It was also at Sukkot that Jesus declared himself Light of the World, during the illumination ceremony when giant candelabra lit up Jerusalem.

The miracle Jesus used to confirm his messianic claim was the healing of the blind man who was told to wash in the pool of Siloam, the very place from which the water for the pouring ceremony had come (John 9). Using the imagery of the festival, water and light, Jesus showed that he was the provision and presence of God, the Hoshanah Rabbah or 'Great Salvation' of the seventh day.

Other references to the Feast of Tabernacles in the New Testament are at the transfiguration, where Jesus is seen speaking with Moses and Elijah (Luke 9:27-36). Peter's thought is to make booths or tabernacles, suggesting he sees the fulfilment of the Feast in Jesus, whose messiahship is corroborated by Moses and Elijah (representing the Law and the Prophets respectively). In Revelation, we are told that God "will shelter them [the redeemed] with his presence" (Rev 7:15), literally he will tabernacle over them (in Greek, skenosei).

Observance today

Booths (sukkot) constructed on balconies (see Photo Credits).Religious Jews begin making their sukkah at the end of Yom Kippur five days before Sukkot, as it is seen as a blessing to go from one mitzvah (commandment or good deed) to another. A sukkah is a temporary shelter built to provide shade and so it must be under the open sky. You should be able to see the stars through the roof.

The walls can be of any reasonably secure material, but the roof must be of natural materials that have grown from the ground, such as evergreen branches.¹⁵ There is a height limit but it can be as wide as you like, to accommodate guests. It is like the temporary huts that shepherds would use as they travelled with their flocks, a structure that could be erected and disassembled easily.¹⁶

It is not obligatory to sleep in the sukkah but meals are taken there and there is a tradition called Ushpizin ('guests' in Aramaic) where symbolically honoured guests are invited each day to join the family in the Sukkah. These imaginary guests are Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. One is invited for each day of the Feast. Another custom is that it is a blessing to invite the poor and needy to celebrate with you. Often yeshiva (Orthodox Jewish seminary) students would be invited by families to share their meals at this time, just as the Levites, along with foreigners and widows, would have been invited in biblical times.¹⁷

Redemption for Jew and Gentile

The harvest theme of the Feast of Tabernacles, which is also known as the Feast of Ingathering, finds its prophetic fulfilment in the final end time harvest of souls from among Jews and Gentiles.

God promised to tabernacle with his people once more in Ezekiel 37. After the dry bones have come to life, he says:

My dwelling place [or tabernacle, Heb. mishkan] will be with them; I will be their God, and they will be my people. Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever. (Eze 37:27)

In our day we are seeing the dry bones come to life and put on flesh, as Jews have returned to the land of Israel and many hearts of stone have been turned to hearts of flesh by the Holy Spirit, who is the stream of Living Water promised by Yeshua the Messiah.

Tabernacles prophetically heralds the final ingathering of Jew and Gentile souls, when the Lord will tabernacle with his people forever and be their source of light and life.

On the Sabbath falling during Tabernacles, Ezekiel 38:18-39:16 (about the destruction of Gog) is read. It depicts other nations coming against Israel and receiving God's punishment. Zechariah 14 is also read during Tabernacles and foresees the Gentile survivors of the final conflict against Israel coming up to Jerusalem for the Feast of Tabernacles in the end times:

Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. (Zech 14:16-17)

Ezekiel 38 predicts rebellion against the Lord and the epitome of anti-Semitism: a war against Israel. Zechariah prophesies that survivors, a remnant of God-fearing Gentiles who are philosemites (those who love the Jewish people) will worship the Lord with the Jewish people in Jerusalem. They will truly be "one new humanity" (Eph 2:15).

This Tabernacles theme of redemption for Gentiles is echoed in Revelation 7, where people from every tribe and nation (i.e. Gentiles) stand before the Lamb dressed in white with palm branches in their hands and Jesus' promise from John 7 about streams of living water is echoed, "For the Lamb at the centre of the throne will be their shepherd; he will lead them to springs of living water."

Tabernacles Fulfilled

At the Feast of Tabernacles the whole of Jerusalem was illuminated at night and in Zechariah 14 this finds fulfilment in the new earth where "there shall be continuous day...for at evening then there shall be light" (Zech 14:7) and again in Revelation 21:23, "the Lamb will be its [Jerusalem's] lamp".

The Lord himself is the illumination of the city and the river of the water of life flows freely:

And I heard a loud voice from the throne saying, "Now the dwelling [or tabernacle] of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."

Then verse 6: "It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life (Rev 21:3-6).

The new earth will be God's sukkah or tabernacle where he will dwell once more face-to-face with his people, in paradise restored.

References

1 DID YOU KNOW: The Jewish Feast of Tabernacles Inspired America's Celebration of Thanksgiving? Messianic Jewish Alliance of America, 1 October 2012.

2 Sefer HaChinuch (Book of Education), #285.

3 A total of 182 sacrifices. 182 divided by 7 = 26. Chumney, E, 1994. The Seven Festivals of the Messiah. Destiny Image Publishers Inc, Shippensburg, PA, p166.

4 Deuteronomy 32:8 and Genesis 46:27 – God divided the nations according to the number of the children of Israel, which are 70.

5 Talmud, Sukkah 55b.

6 Ibid.

7 Black, JM. Sukkot and the Gentiles, ICEJ, 25 October 2012.

8 Kings is included with the prophetic books in the Jewish canon of scripture.

9 At Jesus triumphal entry (Matt 21:1-11), the people laid palm branches at his feet because they see Zechariah 9:9 being fulfilled, "See your king comes riding on a donkey" so they shouted "Blessed is he who comes in the name of the Lord!" There was a tradition of shaking palm branches at Passover, but it is possible that as they recognised Messiah they echoed Tabernacles in their greeting because that was seen as the key messianic feast.

10 Glaser, M & Glaser, Z, 1987. The Fall Feasts of Israel, Moody, Chicago, p177. The last day of the Feast is called Shemini Atzeret (Eighth Day), a day of solemn assembly, in the Bible and in the Talmud. The book of Ecclesiastes is read on this day. In rabbinic tradition, Israel has acted in intercession for the world before the Lord on the first seven days of Sukkot and takes the eighth day as an opportunity to be alone with God (p199). This day is also known as Simchat Torah, 'rejoicing in the Law', which celebrates the conclusion of the annual cycle of Torah readings and the beginning of the new cycle. This is not found in the Bible or the Talmud but has arisen probably later (p200). Outside Israel, Simchat Torah is a separate ninth day of the holiday.

11 There is no exact Old Testament quotation that is the equivalent to the phrase "streams of living water will flow from within him", but it echoes many scriptures promising the outpouring of the Holy Spirit, such as the verse mentioned earlier - Isaiah 12:3 (also Ex 17:6; Num 20:11; Ps 114:8; Isa 44:3; Isa 55:1; Isa 58:11; Joel 2:23; Joel 3:18; Eze 47:1; Eze 47:12; Zech 13:1; Zech 14:8).

12 The Mishnah is oral law written down by around 200 AD. Combined with the commentary on it known as the Gemarah, the two together became known as the Talmud.

13 Brickner, D, 2006. Christ in the Feast of Tabernacles. Chicago, Moody, p83.

14 Mishnah, Sukkot 5:1.

15 The Sukkah: The Holiday Hut, Chabad.org.

16 Brickner (see note 10) p34.

17 The inspiration for Ushpizin goes back to Abraham, who invited travellers in (Gen 18) - See also Ushpizin: Welcoming Guests, Ross, LK, and Brickner (note 10), p35.