Sukkot Reading for the 8th Day

RaYBaSH’s Torah Thoughts

Sukkot Day 8

1. Deuteronomy 14:22-16:17

    Numbers 29:35-30:1

    I Kings 8:54-66

    Luke 2:21-40

By Rabbi Yehudah ben Shomeyr

Deuteronomy 14:22-16:17

Deut.14:22-29 These verse are speaking of the tithing of the grain and wine annually and trilinearly at the Tabernacle/Temple, as well as the sacrifice of the firstlings of the flock and herd.

“From here, we derive [the ruling] that one may not give tithes from the new [crop] for the old [i.e., from this year’s crop for last year’s].” — [Sifrei]” – Chumash with Rashi
“Thou shalt truly tithe] Meaning the second tithe which themselves were to eat, ver. 23, for there was a first tithe that was given to the Levites, out of which they paid a tenth part to the priests, Num. xviii. 24-28; Neh. x. 37, 38. Then of that which remained, the owners separated a second tithe, which they ate before the Lord the first and second year; and in the third year it was given to the Levites and to the poor, ver. 28, 29. In the fourth and fifth years it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a Sabbath to the land, and then all things were common, Exodus xxiii. 10, 11, where see the notes, See "Exod. xxiii. 11", and see Ainsworth on this verse.

“The Israelite set aside the second tithe throughout the year and consumed it at the annual holy festivals of God for whatever his heart desired. This means that he spent the tithe on things that enhanced his glorifying of God or added joy to the feast.” – Martin G. Collins

 

If one could not sacrifice at the Temple because the animals may die or the foodstuffs spoil in transit it was permitted to take the monetary valued equivalent established by the priests and use the money as tithes as well as to spend it on expenses in a celebration Feast to the LORD.

Verse 26. Or for strong drink] What the sikera or strong drink of the Hebrews was, see in the note on "Lev. x. 9". This one verse sufficiently shows that the Mosaic law made ample provision for the comfort and happiness of the people.” – Adam Clarke’s Commentary

It should be noted here that fermented drink is not a sin to consume, only getting drunk is where the sin lies and thus one must take great care in knowing their limitations. If one cannot do this it is best to abstain from alcoholic drinks altogether.
It was important to give the Levites their rightful God ordained share seeing as this was their inheritance, the service of Adonai and they had no land or wealth inheritance and was solely dependant on the sacrifices of Israel. This is precisely why the sacrifices have not been done away with, but only suspended due to the destruction of the Temple and will once again resume when Messiah returns, the Temple is rebuilt and the sacrificial services reinstated under the supervision of the Melchezideckian Priest of Messiah Yeshua.

Deuteronomy 15
V.1-11 Speaks of sacrifices and the releasing debts among Israelites and converts during the Sabbatical (Shemita) and Jubilees years. The forgiveness of debts incurred by Gentiles is not required due to the fact they do not follow Hebraic Torah Law.
The main thrust here is to keep ones heart open, soft and receptive to fellow believer’s plights and when we openly give when needed and forgive when needed, it will insure ones own prosperity and security.
A Son of Belial is a selfish, fleshing sort of person who has self serving ulterior motives to whatever he does. We are commanded not to be like that.
“Where are we in the Sabbatical and Jubilee Year Cycle???

The Sabbatical (Shmitta) Cycle

Rosh HaShonah will be upon us in about 3 weeks, and lately I've been asked - where are we in the Sabbatical cycle? We are presently in the 5th year of the 7 year cycle, and about to start a 6th year this Rosh HaShanah. How do we know this?

For one, Modern Jewish tradition teaches us this. History also bears witness to this from several sources. Josephus said Herod invaded Jerusalem during a Shabbat Year (Antiquties 14:16:2), and said his 7th years was the Battle of Actium (Ant 15:5:2, Wars 1:19:3). So that sounds like Tishri 38BC - 37BC, Tishri 31BC - 30BC, etc., were Sabbatical Years, since a Sabbath Year was in progress when he attacked that spring, so 6 years later would have been the 6th year of the 7 year cycle in Spring of 31BC. Also, 1Maccabees 6:20,49 records one for the 150th Seleucid period (164-163 BC) which comes out to an integer multiple of 7 from the record by Josephus. So Maccabees and Joseph agree.

Translating this to modern times, we get...

164-163 BC was a Sabbatical year.
38-37BC was a Sabbatical year
So was....
31-30 AD
24-23 BC
17-16 BC
10-9 BC
3-2 BC
5-6 AD
12-13 AD
19-20 AD
26-27 AD
33-34 AD
....
68-69 AD
.....
1993-1994 AD
2000-2001 AD
2007-2008 AD will be a Sabbatical year, counting 7 years either from the book of Macabees or Josephus.

The Talmud (Gemara Taanis 29a) tells us the temple was destroyed the year after a Shmitta, which the majority of historians put at 70AD. This also lines up with Josephus and the book of Macabees. Se we have "checkpoints" in various places from....

164-163 BC from the book of Macabees
38-37 BC from Josephus
68-69 AD from the Talmud

And all of these line up in agreement on when the 7th year are celebrated. So what about the Jubilee Year???

The Jubilee (Yovel) Cycle

Unfortunately, history is a little hazier on this one. Multiple rabbinical sources disagree on when/how to count it, and even how to apply it. One thing that the rabbis are in agreement on is that the Jubilee Year cannot be celebrated unless all 12 tribes are in the Land - otherwise - the Land cannot be returned to the tribes, which is part of what the Jubilee requirements are all about.

So fuzzy problem #1 is how do you count the Jubilee year? Does the count suspend when the 12 tribes are not in the Land? Or does the count continue, but remains unobservable until they return? No one knows the correct interpretation to that question. So before I address the question of when was the last one and where is the count today, the other question is - Does it matter? Because G-d may not be going by the last count anyway. Would we start counting at year 1 if the 12 tribes were to return tomorrow? Or start counting at year 50? Or what? No one knows how G-d looks at this question.

And no one is quite sure of where we are in the count either. The last observed Jubilee was before the Assyrian invasion. In fact, maybe even since the death of Solomon, when the two kingdoms split for all we know.

Rabbenu Tam (a Tosafist) writes in Talmud Gittin page 36b that the Jubilee was observed during the Second Judean Commonwealth (ended 70 C.E.). Others disagree and say that the last Jubilee observed was near the end of the First Judean Commonwealth (around 440 B.C.E). Also, see Talmud Arachin page 32b and 33a. So no one really seems to know for sure when the last Jubilee really happened.

Rambam (Maimonedies) narrows the Talmudic idea down further by saying that the destruction of the second temple happened in the 15th year of the 9th Jubilee (yovel) period. This would have meant that 55-56 AD was a Jubilee year, going by the reckoning that the Jubilee year is always the 1st year in a 49 year cycle - that is - that the 50th year is also the 1st year of another 7 year cycle. Some people think it is an extra added year - so there's another point of differing interpretations. Using the majority reckoning, we'd conclude that if Rambam was right, the next Jubilee year would be in Tishri 2015 to Tishri 2016. Using the minority reckoning, we'd conclude that 2005-2006 is a Jubilee year - and we are in one now, which is almost ready to pass.

Some claim Josephus mentions a Jubilee in 27-28 AD based on a footnote that appears in book 15 chapter 9 of the writings of Josephus as published by Whiston. However, upon close inspection, Josephus did not write the footnote - it was added by the editor. So the footnote does NOT carry the weight of Josephus' ancient authority. Others have theological reasons for concluding that the first year of the Messiah's ministry must have been a Jubilee year due to the wording of the quote He read of Isaiah at the start of His ministry. While it is possible that the wording was suggesting that the first year of His ministry was a Jubilee year, it may not have been. The ambiguity of the text makes that a possible, but not required way to interpret it. If that was a Jubilee year, it would put the next one at 2036-2037 using the majority reckoning, 2027-2028 using the minority reckoning.

But again, I have yet to see a conclusive whether the count is suspended when the tribes are absent or merely unobserveable. So no one knows for sure, and the tabulation of the Jubilee year simply is not as easy as the tabulation of the Sabbatical year, based on historic evidence.” – Yoseph Viel, www.MessiahAlive.net


Devarim 15:7-11 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the YHWH thy Elohim giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the YHWH against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the YHWH thy Elohim shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

This concerns the Mitzvah (Commandment) of Charity to the poor. As we reflect on this passage let us recall the words of the Messiah concerning doing this with the right motive and heart:

Matthew 6:2-4 ( KJV)Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

“Everybody is obligated to give charity; even one who himself is dependant on charity should give to those less fortunate than themselves.” (Gittin 7a)

“Death is stronger than anything on earth, but charity delivers from death.” (Talmud, Shabbat 156b)

So we see that Judaism places a great deal of value on the act of charity.
Rashi says, “The poor of your own city takes precedence over the poor of a different city.”

Boy, if only the American government heeded this! I’m glad we do give food to 3^rd world countries and build up countries after we blow them up, but not when we have children and families right in our own neighborhoods that are hungry, homeless, jobless and cold.  This sounds like the rule of thumb for evangelism too.  Remember Acts 1:8:

Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. (KJV)

Deuteronomy 15:12-18
Allow me to quote from my commentary on Exodus chapter 21 which is a parallel passage to this one:

“The Parashah begins with laws some would say is obsolete. However they are not in effect only because we do not live in a Torah Observant Israel under rule of a Theocracy and because we do not practice slavery here nor in Israel. More than likely these verses are dealing with slavery to pay off a debt one incurred. Kind of like having to wash dishes at a restaurant to pay for your meal after your credit cards have been rejected and you forgot to bring cold hard cash. So it is not talking about the cruel kind of Pharaoh-like slavery with beatings and the cracking of whips one normally thinks of when the word slavery is comes up. Slave is an accurate term here and not Servant, because a servant gets paid, and a slave, in this context works for nothing or to pay of a debt.  The verses are very self explanatory.
V.2 Is talking about a Hebrew buying a Hebrew possibly to save him from being sold to a Gentile, or to pay off a debt he owes. He is treated more as a ranch hand or a butler and not as a slave as we think of a slave during the American Slave Trade era when slaves were treated as sub-human animals, like cattle.
Six Years represents Six days of Creation, Six days of labor. Six years was the maximum for a Hebrew to pay off a debt no matter how large.
The Seventh year he goes free, representing the Sabbath rest of Creation. He is treated as what he is; a human being, a fellow Hebrew, and one made in the image of G-d. G-d rested on the Sabbath, so should the Hebrew slave in the Seventh year.
V.3-4 He leaves what he came in with. To show that the debt was paid and that he owes him anything such as compensation.
V.5-6 This shows the Hebrew slave was treated at least like a hired hand and at the most a son and not as a work horse. This was to remind them of their common ancestry as Egyptian slaves. This was to show the nations that they were more humane and civil and had higher standards in treating slaves.
For before Yitzchak (Isaac) came along all of Avraham’s wealth would have gone to Eliazer of Damesek, his most loyal trusted servant. So trusted that he was given the task of arranging His masters son’s (and future heir’s) marriage, and took on the task with the greatest fear and sincerity (Gen. 15:1-2, Gen. 22:1-5, Gen.24).

And his master shall bore his ear through with an awl (21:6)
Why the ear? The ear that heard at Mount Sinai "For the children of Israel are My servants" -- -yet this person went and acquired a [human] master for himself -- -that ear should be pierced. -- Rashi

V. 6 Some traditions say that a leather strap, earring, or something similar was put through the ear to prevent the hole from closing. Kind of like with the youth culture today with plugs, stretchers and tunnels to keep large visible holes in their lobes.
By doing this (V.6) the slave would become a slave to his master for life because he loves his master so much, and his relationship with him went beyond slave and master, and he has it so good there. He has room and board, Job security, maybe even ran the estate like Yosef did for Potiphar, and Eleazar did Avraham. He has acquired a family being with his master, he now has a life. When before he may have been a vagabond of sorts or in debt about ready to be imprisoned or sold to a gentile, or he may have been the only one left of his family and had no one or nothing.
V.6 “Judges” the Strong’s Concordance #460 translates Elohim, meaning G-d or Judges. So if this took place in a city the master would bring his slave before the elders of the city as witnesses to witness the legally binding ceremonial act. However in cases life Avraham, he was a Bedouin and lived in the desert, the he would perform this before G-d and have the household servants witness the act, to show the other servants this mans loyalty to his master. This is probably so because the Torah always required 2-3 witnesses in any ceremonial or civil legal act.
Even though this commandment doesn’t address us literally, seeing as our society has outlawed slavery.
But we can also draw positive principles relevant to us today in our 21^st century world, namely this principle can apply to fair treatment of Employees:
V. 1-6 Give a departing employee his due pay cheerfully without grudge or malice; part on good terms.
V.4 Let him leave with what is his, benefits, severance packages, perks, things won, etc. But if they are the companies or on loan by the employer, the departing employee must give back whatever belongs to the company such as car, computer, business cards, equipment, etc.
V. 5 If ones contract is up and wishes and has the opportunity to do so, and loves his company, employer, benefits etc. Let him sign on and stay.

V. 7-10 Insures provision and fair treatment of females slaves sold most likely in order to pay a debt. If she wasn’t treated as the Torah commands she would be an outcast and not cared or provided for, she would be viewed as “Bad luck and or damaged goods”.

V.8 suggests that there be a Kinsmen Redeemer; Let her father or a close relative buy her back. This mitzvah of redeeming a Hebrew handmaid is a positive (a Thou Shalt) commandment, to be preformed by family or a willing Hebrew man. Sort of, but not exactly like Ruth and Boaz (Ruth 2:18-3:18). Because this commandment was preformed and obeyed, G-d graciously allowed a gentile Moabite woman into the linage which brought about King David and Messiah Yeshua (Matt. 1:5-16, Jer. 34:8-22).

V. 9-11 Treat people fairly with respect their position deserves not showing favoritism.”

Deuteronomy 15:19-23
This passage is contained in the daily prayer siddur, although the prayer siddur sites the parallel passage of Exodus 13:11-16. This is still speaking of the annual offerings presented during the three pilgrimage festivals which one is not to appear before HaShem empty handed (Duet. 16:16). By this passage we are to give G-d a cut off the top, the first and the best of everything we have and dedicate it to Him and His service. It also reminds us that our best is to be shared and benefited by all. We are finally reminded of the sacredness of blood and the prohibition to consume it. That life is in the blood and all life is to return back to the earth and thus also to G-d to whence it came.

Deuteronomy 16:1-17

Recaps the Three Pilgrimage Feasts of the LORD from Passover to Shavu’ot (Pentecost) to Sukkot (Tabernacles).

Numbers 29:35-30:1

The Sacrifices of Sukkot:

·       The Feast of (Sukkot) Tabernacles there were a total of 71 bullocks, one for each nation and one for Israel.

·       15 rams, the number fifteen symbolizes the Completion of God's Grace, 

     and His Kingdom. The Completion of God's Grace   3 x 5. 

     The fifteenth day of the first month is the Feast of Unleavened Bread, 

     the symbol of the sinless body. The fifteenth day of the seventh month is 

     the Feast of Tabernacles.  The Feast of Tabernacles marks the end of the 

     sixth day of man and the beginning of the seventh day of the Kingdom.

·       105 lambs. The number 105 is make up of three Hebrew letters, Ayin, Lamed and Hey, and it creates the word meaning to rise or to go up. Going up is always referred to as going up to meet God on the Temple Mount to sacrifice and fellowship with Him. This speaks to us that ADONAI is King and we are created to serve and worship Him. This testifies to the obligation of the word to recognize and follow through with these facts.

·       8 goats offered during the feast, with accompanying meal and drink offerings. Eight is the number symbolizing new beginnings, speaking of a new week and a New Era, a New World, a Heavenly Divine Kingdom Age to Come. Goats also remind us of Yom Kippur and alludes to the fact that this new rule and world will be without sin and will be forever new.

I Kings 8:54-66

Luke 2:21-40

Speaks of the 8^th day after Yeshua’s birth, which if indeed He was born on Sukkot would fall on the last day of Sukkot, which is now called Simchat Torah, His Torah Observant Parents took Him to enter into the Abrahamic Covenant via circumcision. Some may argue that the 8^th day of Sukkot is like a Sabbath and no circumcisions were preformed on Sabbath, but they did not have all the Rabbinic rules they have today which some argue prohibits or discourages such activities. Yeshua proclaimed Himself that the tradition of His day was that it was permissible to circumcise on Sabbath (John 7:23).

It was here that the promise by ADONAI to the righteous elder Shim’on was fulfilled in that now that he seen the promised Messiah, the Savior of Jew and Gentile alike and held Him in his arms. Now he could die in peace and a fulfilled man.

The 84 year old Prophetess Hannah Bat-P’nu’el of the Tribe of Asher who after the death of he husband stayed at the Temple grounds worshiping, praying and fasting and once she saw Yosef (Joseph) and Miriam (Mary) with the Messianic Infant Yeshua, she thanked ADONAI for being able to see the one who would one day liberate Israel first Spiritually and later physically.

This concludes the commentary for the reading on the 8^th day of Sukkot

HaShannah Rabba: Sukkot 7th Day Reading

RaYBaSH’s Torah Thoughts

HaShannah Rabba

Sukkot 7^th Day

Numbers 29:32-34

Amos 9:11-12

John 7

By: Yehudah ben Shomeyr

Numbers 29:32-34

“And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish: And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.”  

The Sacrifices of Sukkot:

·       The Feast of (Sukkot) Tabernacles there were a total of 71 bullocks, one for each nation and one for Israel.

·       15 rams, the number fifteen symbolizes the Completion of God's Grace, and His Kingdom. The Completion of God's Grace   3 x 5. The fifteenth day of the first month is the Feast of Unleavened Bread, the symbol of the sinless body. The fifteenth day of the seventh month is the Feast of Tabernacles.  The Feast of Tabernacles marks the end of the sixth day of man and the beginning of the seventh day of the Kingdom.

·       105 lambs. The number 105 is made up of three Hebrew letters, Ayin, Lamed and Hey, and it creates the word meaning to rise or to go up. Going up is always referred to as going up to meet G-d on the Temple Mount to sacrifice and fellowship with Him. This speaks to us that ADONAI is King and we are created to serve and worship Him. This testifies to the obligation of the word to recognize and follow through with these facts.

·       8 goats offered during the feast, with accompanying meal and drink offerings. Eight is the number symbolizing new beginnings, speaking of a new week and a New Era, a New World, a Heavenly Divine Kingdom Age to Come. Goats also remind us of Yom Kippur and alludes to the fact that this new rule and world will be without sin and will be forever new.

Amos 9:11-12

 “In that day I will raise up the fallen booth of David, and wall up its breaches; I will also raise up its ruins, and rebuild it as in the days of old; that they may possess the remnant of Edom and all the nations who are called by My name,” declares the Lord who does this.”


The Feast of Trumpets symbolizes the resurrection, and Atonement symbolizes the Day of the Lord. It follows then that Tabernacles is the true ingathering of all of His saints at Jerusalem.
Apparently, God intends to use the future Feast of Tabernacles in the kingdom as the reference counter for the number of years in the millennial reign. The Feast of Tabernacles, therefore, will commemorate not only our ancestors’ Exodus from Egypt, but also our Greater Exodus (the tribulation saints - the final generation) leading into the Promised Kingdom. This is consistent with God’s promise concerning the kingdom of David. King David served as the king of Israel for 40 years and held the greatest amount of territory in Israel’s history. God’s promise is to raise up David’s booth (tabernacle) in the same manner in the Messiah’s kingdom.

John 7

On another Sukkot (John 7) we see falls on the heels of a very controversial time in Yeshua’s ministry as many Jewish authorities sought to kill him at this time. In chapter six of the Besorah of Yochannon (Gospel of John) we see Yeshua from Pesach (Passover) to Sukkot (Feast of Tabernacles) feeding 5,000, calming storms, walking on water, proclaiming Himself to be heavenly bread and the sustainer of life itself, in other words saying He was G-d in the flesh. This is also the chapter and verse 6:66 where it says many of his talmidim abandoned Him due to his unorthodox and mystical teachings about Himself which they misunderstood and took out of context.

Now we find the communities in an uproar about Him and it is time to celebrate Sukkot. His half-brothers from Miriam and Yosef, not believing His claims and possibly thinking He is crazy or possessed Himself, challenges Yeshua to stop poking around in secret and proclaim Himself publicly with signs and wonders to be the Messiah if indeed He is so. But as Yeshua said it wasn’t the right time to do this, implying there would be a right time to do what they challenged Him to do. So for now, Yeshua takes of his Rabbi’s tallit and kippah and dresses like a commoner and goes to the Festival of Sukkot incognito to escape the Jewish authorities who sought His life and He begins to teach the people looking like an uneducated, average Jewish Joe and thus the people say at first,

 

“How does this Man know letters, not having learned?” (The Scriptures) Yochannon 7:15

 

Then through His teaching the people realize it is Yeshua in disguise and thus teaching them not to judge a book by its cover, but its content (John 7:24). The lesson hits home and the people become divided regarding if He is the Messiah and if so are the Jewish Authorities conspiring to keep this fact from the common man? By this time His detractors are gathering to try and apprehend Him, but they verse mysteriously says that they could not nab Him.

 

“Then they sought to take him: but no man laid hands on him, because his hour was not yet come.  (John 7:30, KJV)”

Next we see Yeshua at the Sukkot water pouring ceremony:

“He who has not witnessed the rejoicing at the water-drawing huts has, throughout the whole of his life, witnessed no real rejoicing.” (Sukkah 53b).

Yeshua wasn’t against man made traditions or Oral Torah as long as it didn’t nullify the Written Torah. For in the Brit Chadasha we find Yeshua keeping holidays and traditions not commanded in the Written Torah.

During the “Last Supper” Yeshua went by the Haggadah, the liturgy of the Passover Seder. We find Him at the Temple during Chanukah, the “Feast of Dedication” and in John chapter seven we find Him at this Water Pouring Ceremony (Simchat Beit HaShoava) during the last day of Sukkot ('Hoshana Rabbah' - 'The Great Salvation’) mentioned in the Talmud in the text above!

“On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink.  "He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water."” John 7:37-38 (NKJ)

If one carefully studies Talmud and Jewish traditions you will find where Yeshua even added himself into those things as well as the prophecies in the Torah and Tanak.
So how did this water pouring ceremony become such a fixed part of Judaism, even to this day?
“When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the festival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.” – www.chabad.org

 And why was this ritual so significant, especially in Yeshua’s time?
Well, first off the Cohenim (Levitical Priests) had a special schedule during Sukkot:
The Kohanim were divided into three divisions and each day of Sukkot there was a special ritual. Division one sacrificed the animals and items prescribed out in Numbers 29. Division two went to the East Gate of the Temple and headed to the Motzah Valley where they would discard the sacrificial ashes at the start of Shabbat. While there they would cut 25 foot willows and they would line up across the road holding the willows. About 30 feet behind them would be another row of priests with willow branches. They would then begin to march waving the willows in a swooshing motion creating the sound of the Ruach (Wind), symbolizing the Ruach HaKodesh, the Holy Spirit. Division three in the meantime would be heading down to the pool of Siloam, meaning “peaceful flowing waters” (John 9:7, 11). The Cohen HaGadol (High Priest) was in this third group and he had a golden flask and drew the water called mayim chayim (living waters) because any water that was flowing was considered “living”. The High Priests assistant had a silver flash of wine. Both Groups would return to the Temple with the sound of the Shofar upon their arrival. One man would play the flute, the flute player was called “the pierced one” and symbolizes the Messiah (Psa. 22:16, Zech. 12:10, John 19:34-37, Rev. 1:7) and the flute players led the procession of the “wind” and “water” carrying priests. The Willow carriers would circle the Brazen Sacrificial Altar seven times while singing Psalm 118:25-26; the sacrificial division of priests would lay the slain sacrifices on the altar. Then the Cohen HaGadol and his assistant the ascended the altar and all Israel gathered into the Temple courts and sang a song called “Mayim (Water)” based on Isa. 12:3 according to Mishnah Sukkot 5:1. Then the High Priest poured out the water on the southwest corner of the altar on the horn, and then the wine was poured out as the Willow holders leaned their branches against the altar and made a sort of Sukkah.
According to the Mishnah Rosh HaShannah 1:2f says that it is during Sukkot that G-d decides who gets rains for next year and how much. Sukkot is also that time after Yom Kippur when it is said that the fate of each human is decided for the next year and the books in heaven are closed. So this is probably another reason for the water pouring ceremony, a type of supplication for rains.
These rituals and ceremonies are no where commanded in the Torah but the Rabbis and Sages feel by the spelling inconsistencies in Numbers 29 that spell the word ‘mayim” they nonetheless base the tradition of the water pouring ceremony on the Torah itself.
Rabbi Akiva (Ta'anit 2b) asserted that the water libation was alluded to in the Torah with the use of the plural form nesakhehah ("drink-offerings thereof") on the sixth day (Numbers 29:31), reflecting that one of the two libations consists of water.

“On Succoth even the humblest of all has its place on the Altar: water. The Midrash tells us that at the time of creation, the waters cried out to G-d that everyone has a place on the Altar -- oxen, sheep, wheat, barley, oil, wine. All except for water. The waters threatened to engulf the world until G-d promised them that on the festival of Succoth, Israel would offer a libation of humble water on the Altar, accompanied by SIMCHAS BEIS HASHO-EVA, "the Joy of the Water Drawing", which was so great that it brought people to prophecy.

The water libation on Succoth is not written explicitly in the Torah but only allusively. Three seemingly minute anomalies in the Hebrew phrasing of the laws of the offerings of the second, sixth and seventh days of the festival of Succoth, enable us to trace the letters of the word Hebrew word MAYIM -- WATER -- running through the Hebrew text (see Rashi on Numbers 29:18).” – Gil Marks

Three anomalies are derived from looking at how words are rendered differently on the second, sixth, and seventh days of the Festival:

1. Second day - "their libations" (Heb. niskeyhem נסקיהם), where there is an extra "yod" (י) and an extra "final mem" (ם) in the usual rendering of "its libation" (Heb. niskah נסקה).

2. Sixth day - "its libations" (Heb. niskeyhah נסקיה), where the usual rendering of "its libation" (Heb. niskah נסקה) has an extra "yod" (י).

3. Seventh day - "after the manner" (Heb. KaMishpatam כמשפטם), which has an extra "final mem" (ם) when compared to the other instances of "after the manner" (Heb. KaMishpat כמשפט) in this passage.

These anomalies actually gives us two extra "mems" and two extra "yods", however the Hebrew word for "water" (Heb. "mayim" מים) only needs one of the "yods". What are we to do with the extra "yod"? That lies in the realm of the Kabbalah and we will not delve into that here.
And obviously Yeshua had NO PROBLEM with it and included Himself with in the derived tradition.
A custom, a tradition, something that the Pharisees and Sadducees did; something that made it into the Talmud that Yeshua did not oppose but participated in and used to proclaim His divine Messiahship! Therefore it stands to reason His own talmidim were there and participated too and the believers that came after his resurrection and ascension.
We see now why He said:

"If anyone thirsts, let him come to Me and drink.  "He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water."

A further fulfillment was when Yeshua was executed on the Roman cross and blood (symbolizing the wine) and water flowed (John 19:34).
ADONAI the Father obviously didn’t have a problem with this man made ritual for HE told Yeshua to go and deliver such a message, for Yeshua speaks only what the Father bids Him to (John 5:19, 30; 8:28; 14:28).

So we see that Yeshua, all through out His life celebrated Sukkot, even at the risk of death.

Sukkot Intermediate Sabbath Reading and Commentary

RaYBaSH’s Torah Thoughts

Sukkot Intermediate Sabbath

Exodus 33:12-34:26

Ezekiel 38:18-39:16

Matthew 17

Exodus 33:12-34:26

V.12-19 Moses needs assurance and confirmation that he has understood all HaShem has said to him and promised him.

We also find that Moses, this former Prince of Egypt turned murderer, shepherd and now national leader puts his past behind him and totally gives himself over to being intimate with ADONAI and his desire to know and experiences Him more.

“There are various interpretations of the mystical dialogue between God and Moses, but all agree on the general theme: Israel had fallen precipitously from its high spiritual  standing, and Moses wanted it restored, as much as possible. Furthermore, he sought to increase his own understanding of God’s essence and ways.” – Stone Edition of the Tanak

V.13 Rabbi’s and Sages tells us that this verse is a cloaked phrase showing that to know God’s ways is to know the answer to the age old question, “why do good people suffer and bad people prosper?”

V.14 ADONAI assures Moses that His Presence would go before them whether in the form of cloud, fire or angel.

V.15-17 Moses declares and makes clear that he will not lead Israel from their current encampment unless he knows and is assured that ADONAI will go before them, lead, guide and direct them. ADONAI assures Moses He will do this for Moses and Israel. ADONAI declares that He and Moses are so close and are on a personal first name basis.

V.18 With ADONAI verbally expressing His favor of Moses, Moses ceases this opportunity to test just how favorable he was in the eyes of Elohim. He asks to see, literally and visibly see ADONAI who is Invisible and if seen will cause to perish the imperfect, sinful mortal. Moses sought the greatest intimacy one could ever wish or hope to have with the Divine, personal intimacy and infinite knowledge.

“Seeing that it was a time of Favor, Moses was emboldened to request a greater degree of perception than any person had ever experienced (Rambam), so that he could understand the full extent of Godliness (Or HaChaim), and so that he could grasp how God conveys His influence to every part of the universe (Sfono).” – Stone’s Edition of the Tanak

V.19 ADONAI agrees to as much intimacy as a human can bear and still live in the mortal realm. He allows his favor to pass in front of him and ADONAI makes sure Moses knows that it is because of it ultimately being His Divine choice to do so and not due to any merit Moses had, nor that Moses had any power to manipulate or command God.

V.20 When every anyone in the Biblical texts where it says that someone “saw” ADONAI, it was always an emanation of ADONAI, in other words, ADONAI cloaked in some way so as to temper His raw glory that would disintegrate mortal, finite sinful humanity. Many times He appeared as “the Angel of the LORD” or was seen in the Holy of Holies by the Levitical Priests through a smoke screen of incense of Yom Kippur.

“The simile refers to a complete and unadulterated perception of God. To achieve such a perception was impossible, but God would allow Moses to see His back (v.23), i.e., a vague degree of knowledge.” – Stone’s Edition of the Tanak
You cannot see My face, for no man shall see Me and live (33:20)
“So said G-d to Moses: When I wanted to show you My face in the burning bush, you did not want to look [as it says, "And Moses hid his face, for he feared to look upon G-d" (Exodus 3:6)]. Now that you want to, I am not willing.” -- (Talmud, Berachot 7a)
“Shimon ben Azzai said: I found a scroll of genealogical records in Jerusalem and therein was written... that [King] Manasseh slew Isaiah... He brought him to trial and then put him to death. He said to him: Your teacher Moses said, "For no man shall see Me and live," and you said, "I saw the L-rd sitting on a throne, high and exalted" (Isaiah 6:1)...
How, indeed, do we resolve the contradiction between these two verses? In accordance with what was taught: All the prophets looked into an opaque glass (seeing but a reflection of the Divine), but Moses looked through a clear glass.” -- (Talmud, Yevamot 49b)

V.21-22 ADONAI tells Moses to stand on a rock and prepare to “see” Him. It is the rock that will be the cleft, the indentation made from where Moses will hewn the second set of stone tables (34:1)

34:1 This verse teaches us that when we break something of others we are expected to make things right and to fix or replace what we destroyed. ADONAI Himself made the first tablets of stone and Moses broke them in anger and frustration at Israel’s idolatry with the Golden Calf and was now expected to replace them by hewing the new set out himself.

“There was once a king who went off on a distant journey and left his bride with her maidservants. Because of the promiscuity of the maidservants, rumors began circulating about the king's bride. The king heard of this and wished to kill her. When the bride's guardian heard this, he tore up her marriage contract, saying: "Should the king say, 'My wife did such and such,' we shall say to him, 'She's not your wife yet.'"
The king subsequently investigated and found that the corruption came from the maidservants, and was reconciled with his bride. Said the bride's guardian to the king: "Sir, make her another marriage contract, for the first one was torn up." Said the king to him: "You tore it up, so you supply the paper and I shall write on it with my hand."
The king is G-d, the bride is the nation of Israel, the corrupt maids are the eirev rav (the "mixed multitude" who had joined the Jewish people at the Exodus and were responsible for the making of the Golden Calf), the bride's guardian is Moses, and the marital contract is the Torah. Thus, when G-d forgave the Jewish people, He said to Moses: "Hew for yourself two tablets of stone." -- (Midrash Tanchuma; Rashi)

“G-d said to Moses: Do not be distressed over the First Tablets, which contained only the Ten Commandments. In the Second Tablets I am giving you also Halachah, Midrash and Aggadah.” -- (Midrash Rabbah)

“Had Israel not sinned with the Golden Calf, they would have received only the Five Books of Moses and the book of Joshua. Why? Because, as the verse (Ecclesiastes 1:18) says, "Much wisdom comes through much grief."” -- (Talmud, Nedarim 22b)
“Both the [Second] Tablets and the broken Tablets, were placed in the Ark.” -- (Talmud, Bava Batra 14b)

V.2 Moses prepares for another 40 day fast upon Sinai in order to receive the Torah again.

Rashi said, “The First Tablets, which were given in great fanfare and noise, were destroyed, while the Second Tablets, given in private, endured. For there is no better trait than modesty.”

V.3-4 Moses was the only one allowed to ascend, touch or be in close proximity of the Mountain. The Rabbi’s and Sages believe Moses also received the Oral Law at this time and that Joshua did not accompany Moses on this second ascent. Some believe Joshua was left behind to keep an eye on wayward Israel. Some also believe that this is why the Halacha of the Oral Torah had to be passed down orally because e Moses was the only one to receive it as Joshua wasn’t there with Moses this time around.

“At the end of Moses’ second forty-day period on Mount Sinai, God agreed to give a second set of Tablets to Israel. This time, however, the stone Tablets themselves would not be the handiwork of God; instead, Moses was commanded to carve out the stone cubes and bring them to the mountain, whereupon God would inscribe the Ten Commandments on them. This change was a reflection of the lower status of the nation, but it also had a very positive aspect. Just as the word of God could be engraved on Tablets fashioned by man, so mortal human beings can sanctify themselves.” – Stone’s Edition of the Tanak.

V.5-7 This passage is the basis for the Jewish doctrine of the 13 Attributes of ADONAI.

“The Thirteen Attributes of Mercy or Shelosh-'Esreh Middot enumerated in Exodus 34:6-7 are the attributes with which, according to Jewish tradition, God governs the world. According to the explanation of Maimonides these attributes must not be regarded as qualities inherent in God, but merely as the method of His activity, by which the divine governance appears to the human observer to be controlled. In the Sifre, however, these attributes are not called "middot," which may mean "quality" as well as "rule" and "measure", but "derakim" (ways), since they are the ways of God which Moses prayed to know and which God proclaimed to him.
The number thirteen is adopted from Talmudic and rabbinic tradition. There are divergent opinions as to which word they begin and with which they conclude. According to some the thirteen attributes begin with the first "Adonai," in verse 6, and end with the word "ve-nakeh" in verse 7. The single attributes are contained in the verses as follows:

1. Adonai — compassion before a person sins;
2. Adonai — compassion after a person has sinned;
3. El — mighty in compassion to give all creatures according to their need;
4. Rachum — merciful, that humankind may not be distressed;
5. Chanun — gracious if humankind is already in distress;
6. Erech appayim — slow to anger;
7. Rav chesed — plenteous in mercy;
8. Emet — truth;
9. Notzer chesed laalafim — keeping mercy unto thousands;
10. Noseh avon — forgiving iniquity;
11. Noseh peshah — forgiving transgression;
12. Noseh chatah — forgiving sin;
13. Venakeh — and pardoning.

According to others the thirteen attributes begin only with the second "Adonai," since the first one is the subject of "va-yikra" (and He proclaimed).^[3] To secure the number thirteen, some count "noẓer ḥesed la-alafim" as two (Nissim in Tos. l.c.), while others divide "erek appayim" into two, since forbearance is shown both to the good and to the wicked (comp. the gloss on Tosafot, l.c. and Ibn Ezra, l.c.), and still others end the thirteenth middah with "lo yenaḳeh" (he does not pardon; Maimonides, "Pe'er ha-Dor," p. 19b), Lemberg, 1859), this being considered a good quality, since through punishment man is moved to repentance, after which he is pardoned and pure (comp. Yoma 86a; Aaron b. Elijah, l.c.; and "'Ez ha-Ḥayyim," ch. xcii.). Others term "we-naḳeh lo yenaḳeh" a single middah, the thirteenth being, in their opinion, "poḳed 'awon abot 'al-banim" (visiting the iniquity of the fathers upon the children), "this being regarded as compassionate since the transgressor is not punished immediately" (Maimonides, l.c.; Aaron b. Ḥayyim, l.c.; comp. also "Da'at Zeḳenim").” -- http://en.wikipedia.org/wiki/Thirteen_Attributes_of_Mercy

“When Moses ascended to heaven, he found G-d sitting and writing "forbearing." Said Moses to G-d: "Master of the Universe! Forbearing to the righteous?" Said G-d: "Also to the wicked." Said Moses: "Let the wicked perish!" Said G-d: "See now that you will need this." When Israel sinned, G-d said to Moses: "Did you not tell Me to be forbearing only toward the righteous?" Said Moses to Him: "Did You not say to me, 'Also to the wicked'?"” -- (Talmud, Sanhedrin 111a)

“R’Yochanan said: Were it not written in Scripture, it would be impossible [for us] to say it. This passage teaches that God wrapped Himself [in a tallis] like one leading the congregation in prayer, and showed Moses the order of prayer. He said, “Whenever Israel sins, let them perform before Me this order [of prayer], and I shall forgive them.” – (Rosh HaShannah 17b)

Who says there’s no grace in the Law!?

V.8-10 Moses is humbled and lays face down in humble worship and thanks to ADONAI, asking Him to make Israel souly His. In return ADONAI seals and confirms that Israel is and forever will be His Nation, His People.

V.11-26 ADONAI informs the Children of Israel that He will drive out the pagan Canaanites from before them. He commands them to destroy all links to idolatry from the land and not to replace them by make molten gods. They were also commanded to refrain from making any pacts with the current inhabitants of the Land. Israel was also to sanctify male firstborn humans and cattle, and not to sacrifice as did the pagans by cooking live meat together with milk of the mother.

Finally Israel is commanded to observe the three pilgrimage festivals one of which includes the holiday of Sukkot, "the festival of the ingathering, at the turn of the year." At this time all Israelite males are commanded to make the pilgrimage to "be seen by God" during these three festivals and not to appear before Him empty handed.

“Despite the covenant, Israel could jeopardize its position by sinning. God tells Moses what sins are particularly threatening and what commandments are especially propitious for safeguarding Israel’s spiritual greatness. He begins by reiterating His promise to drive out the Canaanite nations, but then cautions Israel that it must avoid the temptations that would await them in the Land.” – Stone’s Edition of the Tanak

Ezekiel 38:18-39:16

In the Haftarah of this Shabbat is the subject matter of the war of Gog and Magog that will precede the Final Redemption.

“Its connection to the holiday of Sukkot is that according to tradition the war will take place during the month of Tishrei, the month when the holiday of Sukkot falls. In addition, this war is identical to the one described in the fourteenth chapter of Zachariah, the haftorah read on the first day of Sukkot, which concludes by saying that the gentile survivors of this war will be required to go to Jerusalem every year on the holiday of Sukkot to pay homage to G-d.” – The Haftarah in a Nutshell from Chabad.org

We finally see ADONAI responds to Gog’s attack against Israel by sending an earthquake, pestilence, great floods and hailstones and fire completely desolating the armies of Gog.
The Haftarah ends by saying that Gog’s weapons will be so numerous that it will provide fuel for fire for seven years!

Matthew 17

We see Yeshua going up to the place of His transfiguration.  As we read on we find that Moses and Eliyahu (Elijah), representing the Law and the Prophets as well as current and future fulfillment of Messianic Prophecy, appear and converse with Yeshua as He had been transfigured before the eyes of his talmidim (disciples). At this point many Christians foolishly think Kefa (Peter) desires to build a shrine to all three in order to worship or at best revere them. No, he didn’t want to build a shrine to worship all three of them. He basically was saying, “Hey! If Moshe and Eliyahu are gonna stick around for Sukkot, let’s build them and You (speaking to Yeshua) a sukkah!” For it was required that all Jewish males of age have their own sukkah. Kefa also was a Torah Obedient Jew and was just zealous to obey the Torah concerning Sukkot on this unprecedented occasion.

Moshe remind us of the Wilderness (past) and Eliyahu the Messiah’s return (future).

Right after Yeshua and His three intimate talmidim (Kefa, Ya’akov, and Yochannon/ Peter, James and John) descent from the mount they encounter a man with a demon possessed son in which his other 9 talmidim could not exercise from the boy. Immediately Yeshua proceeds to deliver the boy from this demon and return him sound and whole to his father.

Sukkot Day 1-2

RaYBaSH’s Torah Thoughts

Sukkot Day 1 and 2

1. Leviticus 22:26-23:44

    Numbers 29:12-16

    Zechariah 14:1-21

    Luke 2:1-20

2. Leviticus 22:26-23:44

    Numbers 29:12-16

    I Kings 8:2-21

    Matthew 17:1-21

By Yehudah ben Shomeyr

Summary: These passages deal the qualifications of acceptableness of particular animal sacrifices and with the High Holy Day Celebration found on the Holy Hebraic Calendar Ordained by ADONAI including Sukkot (Feast of Tabernacles).

Lev. 22:26-33 This is the Torah command regarding that a newborn calf, lamb, or kid must be left with its mother for seven days; one may not slaughter an animal and its offspring on the same day.

There are many suspected reasons for this mitzvah, because the Torah doesn’t flat out tell us why we are to act in such a manner toward cattle. Some believe that this is in order to allow a mother to enjoy her newborn for a week and to show mercy in regards to the feelings of the mother and newborn.

However, allow me to speak from a second hand story from a once good friend in which he relates that “Spunky,” a young calf who saw his mother slaughtered before its eyes, and afterwards Spunky began to become hostile and aggressive and he too had to be put down before his time.

I think we can reasonably conclude that the witnessed slaughter of his mother before his eyes may have caused this calf to become mean. Whether we want to admit it or not, animals such as cattle are intelligent and have feelings. They get scared and mad, so why wouldn’t they hold a grudge. I have heard of circus elephants that do.
It doesn’t specifically say in the Torah to separate them when slaughtering, but this is usually the practice done. If a prisoner of war and your whole family caught by a tyrannical regime, would you wish to see your family executed before your eyes? Regardless, it would make you sad and angry, true, but it would be less traumatic if you didn’t have to see them murdered before your very eyes. It is not to far different than with animals.

By this act my friend could have unwittingly been responsible for an animal who gores.

Exd 21:28-29   "If an ox gores a man or a woman to death, the ox shall surely be stoned and its flesh shall not be eaten; but the owner of the ox shall go unpunished. If, however, an ox was previously in the habit of goring and its owner has been warned, yet he does not confine it and it kills a man or a woman, the ox shall be stoned and its owner also shall be put to death.”

Other reasons why not to slaughter a mother and her calf on the same day is so as not to kill two generations in a single day, to control ones appetite for meat.
Kosher slaughter is by far the most human way to do an animal in. There are many intricate laws regarding Kosher slaughter, so much so that one has to be ordained to be a Kosher Butcher, a Shochet! In short, the blade has to be razor sharp so the animal feels minimal pain. The killing stroke is but one swift cut from jugular to jugular and the rush of blood causes the animal to pass out as if it were drifting off to sleep.
The Scriptures continues to exhort us to take heed to how we treat the animal kingdom:

Deut. 22:6-7 If a bird's nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: [But] thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and [that] thou mayest prolong [thy] days.

This is called by the rabbi’s and Sages as the least of the commandments and even Yeshua the Messiah makes mention of it in Matthew Chapter 5.

Matthew 5:18-19 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

It has become a scientific and sociological fact that animal cruelty can lead to cruelty toward human beings. Serial killer after serial killer say they started by mutilating neighborhood pets and other animals and eventually moved up to people! So how we treat and slaughter animals is VERY important to G-d and to your fellow man.

Leviticus 23:1-44

This chapter outlines the Holy Events and celebrations through out the Hebraic Year beginning with the Weekly Shabbat then speaking of Passover, the Counting of the Omer, Shavu’ot (Pentecost), Yom Teruah/Rosh HaShannah (Feast of Trumpets), Yom Kippurim (Day of Atonements), and Sukkot.

Seeing as this is the Torah reading for the first day of Sukkot, let us deal specifically with the Passages concerning Sukkot:

Lev. 23:34-44 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein. These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. And Moses declared unto the children of Israel the feasts of the LORD.

Sukkot, the Feast of Tabernacles is the last in the cycle of the annual the High Holy Day Festivals which takes place in the fall of the year. On the secular solar calendar Sukkot falls in September or October. On the Hebraic and Rabbinical Lunar calendar Sukkot begins on the 15^th day of the 7^th month called Tishrei. Sukkot is an 8 day long Festival, 7 symbolizing completion and 8 symbolizing a new beginning. The first and last days of the Festival is considered and observed similar to a weekly Sabbath where no work is done, where the Sabbath candles are lit and the traditional blessings over the bread and wine are said and the community meets to worship ADONAI through prayer and reading of Biblical texts relating to the Holy Day. One may work during the intermediary days of the Festival. Seeing as the Tabernacle and Temple are no longer standing, prayers have been considered to temporarily replace the sacrifices until the 3^rd Temple is rebuilt.

Sukkot is an Autumn or Latter Harvest Festival as well as a time of giving thanks. It is well documented that the pilgrims got their inspiration for Thanksgiving by reading about The Feast of Tabernacles (Sukkot) in their Bibles. Historians speculate the pilgrim’s celebration was originally in early October, which, coincidentally, is during the time of Sukkot. They however, modified it from the original seven days as God commanded, to three days of thanksgiving. In our modern times, it has dwindled down to one day.

It is also a Festival commemorating Israel’s 40 year nomadic wandering in the desert and the future fruitfulness of the Promised Land. It is over a week long Holiday which calls every Jew and Hebrew back to their roots so in the midst of blessing and prosperity of the Promised Land one will not forget their humble beginnings.
This God Ordained Festival is observed in several ways, one of which and the most well known is by, as the Torah passages commands, building a temporary shelter and living in it all throughout and during the festival. If weather and climate permits one is expected to literally make this temporary shelter their home for the holiday, but in order to fulfill the commandment of “dwelling” in a sukkah one is encouraged to, at the very least, eat meals, study, pray and worship there. The Rabbinic decree has always been like over law and if ones life is put in danger one may forgo observing the commandment. For example, in the Diaspora many Jews now live in cold climates and may be able to spend time out in their sukkah eating or playing games, but it would be to cold and dangerous to ones health to sleep out there. God does not expect one to risk or in danger ones health in order to fulfill a commandment.

THE SUKKAH

The sukkah (hut or booth) can be made out of virtually any material the only requirements by Torah and Rabbinic tradition is that it at least has three walls and the roof must be made from branches, leaves and or other natural foliage. And it is important to leave spaces in the roof to where one can look up and view the stars. The sukkah is decorated with fruits and harvest themed items; some even decorate them with holiday lights. People build sukkah’s in their yards, on their decks and on the balconies of their apartments, wherever they can. Along with the remembrance of the 40 year wandering of Israel in the Wilderness, all of this is to remind the individual of the fragility and temporality of our own bodies, that they are only temporary dwelling places for our souls and that our New Home is in the heavens among the stars in the World to Come where our God is.

THE LULAV AND ETROG

The next item associated with and used during Sukkot is the four species, called the Lulav and etrog made up of a (lulav) palm frond, two (aravot) willow branches and three (hadassim) myrtle branches all bound together like a bouquet topped off with an etrog, a close cousin to the lemon. This represents the fruitfulness and bounty of the harvest.  The Lulav and Etrog are used during prayer and recitation of the Hallel Psalms (113-118) as praise unto ADONAI by being shook in all six directions, North, South, East, West, Up and Down. There are many teaching on the Lulav and Etrog. The Rabbi’s and Sages say that the Lulav and Etrog represent us, our bodies. The palm frond represents our spine, the willow leaves are the lips, the myrtle leaves the eyes, and the etrog represents the heart. It is also taught that the Etrog symbolizes Abraham had a big heart and was blessed with old age. The palm fronds represent Isaac who was spread out upon the altar. The myrtle has many leaves and represents the many children he had. The willow is like unto Joseph who died before his brothers just as the willow wilts before all the other foliage. The Lulav and Etrog have also been linked to the four directions and four elements. It has also been taught that the Lulav and Etrog represent different types of Jews where the Etrog which is aromatic and sweet is like unto person full of Torah and good deeds. The palm frond which comes from the date palm has a fruit that tastes sweet but has no fragrance and is like a person who has Torah knowledge but no good deeds. The myrtle smells nice but has no taste and is like one who has good deeds but no Torah knowledge. The willow has neither smell or taste and is like a person with neither Torah knowledge or good deeds.

Num. 29:12-16 And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days: And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish: And their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams, And a several tenth deal to each lamb of the fourteen lambs: And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

During then time when the Temple stood many sacrifices were made:

·       The Feast of (Sukkot) Tabernacles there were a total of 71 bullocks, one for each nation and one for Israel.

·       15 rams, the number fifteen symbolizes the Completion of God's Grace, 

and His Kingdom. The Completion of God's Grace   3 x 5. 

The fifteenth day of the first month is the Feast of Unleavened Bread, 

the symbol of the sinless body. The fifteenth day of the seventh month is the 

Feast of Tabernacles.  The Feast of Tabernacles marks the end of the sixth day of 

man and the beginning of the seventh day of the Kingdom.

·       105 lambs. The number 105 is made up of three Hebrew letters, Ayin, Lamed and Hey, and it creates the word meaning to rise or to go up. Going up is always referred to as going up to meet G-d on the Temple Mount to sacrifice and fellowship with Him. This speaks to us that ADONAI is King and we are created to serve and worship Him. This testifies to the obligation of the word to recognize and follow through with these facts.

·       8 goats offered during the feast, with accompanying meal and drink offerings. Eight is the number symbolizing new beginnings, speaking of a new week and a New Era, a New World, a Heavenly Divine Kingdom Age to Come. Goats also remind us of Yom Kippur and allude to the fact that this new rule and world will be without sin and will be forever new.

In the Time to Come Gentiles will celebrate Sukkot along with Hebrews and Jews.

Zechariah 14:1-21

Zechariah 14

 1Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
 2For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

These two verses along with verse five indicate that the Battle of Armageddon and the Return of Messiah happens all in one shot. Prophecy points to it being around the time of Sukkot, possibly the last day when traditions says that the books of judgment in heaven are sealed for the year and the fate of the world and everyone on it is set for the coming year.

 3Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
 4And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

These verses speak of Messiah’s physical return to earth.

 5And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.

Survivors and the Remnant flee to safety.

 6And it shall come to pass in that day, that the light shall not be clear, nor dark:
 7But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.
 8And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
 9And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
 10All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses.
 11And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

We take back occupied Israeli Land and Jerusalem is safe and secure.

 12And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
 13And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
 14And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
 15And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.

Here we see Jerusalem smite their enemies and the enemy is plagued. Could be a flesh eating virus or the result of radiation poisoning, or it could be entirely something else. All we know is that no matter how you slice it, it doesn’t look good for the bad guys.

 16And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
 17And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
 18And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
 19This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.
 20In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD's house shall be like the bowls before the altar.
 21Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.

When Messiah returns, goyim will convert and keep the festival of Sukkot. Those who don’t will not get rain for the coming year and be plagued with famine and drought.

“Prophetically, we learn that in the Messianic Kingdom Age (the Millennium), it will be a biblical commandment for Gentile nations to observe Sukkot. The nations that choose to disobey this commandment to make a pilgrimage to Jerusalem to worship ADONAI will be cursed with drought. In fact, instead of Judeophobia, we read: "In those days, it shall come to pass that ten men shall take hold out of all the languages of the nations, even shall take hold of the kanaph (corners where the fringes hang) of him that is a Jew, saying, 'We will go with you, for we have heard that God is with you.'" These Gentiles are literally grabbing hold of the tzitzit (ritual fringes) of Jews. I would assume that these are Messianic Jews. It might be good for Messianic Jews to have these fringes in order for a literal fulfillment of this prophecy to take place.

For those who "just want to be like Jesus," it should be noted that Yeshua observed all the Biblical holidays, including even Chanukah, which is a Jewish tradition, not a biblical commandment. It was at the Feast of Sukkot that Yeshua's own unbelieving brothers mocked Him, urging Him to make Himself known publicly. Presumably, they hoped to see their Brother arrested.” – Rick Aharon Chaimberlin, Litt. D. “Sukkot: Feats of Tabernacles”

Monte Judah says this about the Future Sukkot to Come:

“The Scripture definitely says much about the Feast of Tabernacles and our future. The reference to the tribulation saints described in the Book of Revelation is about the Feast of Tabernacles.
After these things I looked, and behold, a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; Revelation 7:9

And I said to him, “My Lord, you know.” And he said to me, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne shall spread His tabernacle over them.”

-- Revelation 7:14-15

The palm branches reveal the setting for the tribulation saints. They are gathered for the Feast of Tabernacles - the Feast of Ingathering. This is why the Lord’s throne is spread like a tabernacle over them. This is confirmed by the prophet Zechariah. He says the first event upon the Lord’s return to Jerusalem after the Day of the Lord, is the observance of the Feast of Tabernacles.

Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths. -- Zechariah 14:16

That makes sense because the Feast of Trumpets symbolizes the resurrection, and Atonement symbolizes the Day of the Lord. It follows then that Tabernacles is the true ingathering of all of His saints at Jerusalem.
Apparently, God intends to use the future Feast of Tabernacles in the kingdom as the reference counter for the number of years in the millennial reign. The Feast of Tabernacles, therefore, will commemorate not only our ancestors’ exodus from Egypt, but also our greater exodus (the tribulation saints - the final generation) leading into the promised kingdom. This is consistent with God’s promise concerning the kingdom of David. King David served as the king of Israel for 40 years and held the greatest amount of territory in Israel’s history. God’s promise is to raise up David’s booth (tabernacle) in the same manner in the Messiah’s kingdom.

“In that day I will raise up the fallen booth of David, and wall up its breaches; I will also raise up its ruins, and rebuild it as in the days of old; that they may possess the remnant of Edom and all the nations who are called by My name,” declares the Lord who does this. -- Amos 9:11-12”

Even though it is not required for the Goyim to dwell in a Sukkah:

Lev. 23:42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

Nonetheless we see in Zechariah that Gentiles will convert and end up keeping Sukkot anyhow.

“The Talmud relates that in the future, when the pagans will complain to God about His preferential treatment of the Jews, He will tell them that this is because the Jews accepted and followed the Torah. They were not so much the "chosen people," as the "choosing people," so to speak; they chose to follow God's law.
The pagans will then plead, "Offer us the Torah anew and we will follow it." "You foolish people," God will answer, "he who prepares in advance of Shabbat can eat on Shabbat, but he who made no preparations, what can he eat? Nevertheless, I have an easy commandment called Sukkah, go and fulfill it..." Why is it called an easy commandment? Because it has no expense. Immediately each one will build a booth, a Sukkah, on his roof, but God will cause the sun to blaze as if it were the summer solstice. Each one will then kick his Sukkah, and leave... Thereupon God will laugh, as it is said, "He that sits in heaven and laughs." (Talmud - Avoda Zara 3a)
Although this passage is difficult for several reasons, I would like to focus on one of its main themes: that pagans will not be able to keep the commandment of Sukkah. The reason this is so strange is that of all the holidays, Sukkot has been perceived as the most universal, encompassing all the nations of the world.
The Talmud teaches:
Rabbi Eliezer said: "Why are 70 offerings brought on Sukkot? For the (merit of the) 70 nations of the world." (Sukkah 55b)
Rashi comments:
To bring forgiveness for them (the 70 nations which comprise the world), so that rain shall fall all over the earth.
The Sages stress that Sukkot has a universal element which is clearly absent in the other festivals: Passover represents the exodus from Egypt and the emergence of a Jewish nation; Shavuot celebrates the giving of the Torah to the Jews. It seems paradoxical to find this expression of the inability of the pagans to relate to God specifically in the context of Sukkot.
We may theorize that specifically on Sukkot, when the Jews concerned themselves with the welfare of non-Jews, pagans were expected to respond and to relate to God directly. There is, however, another passage which makes this approach untenable.
"And it shall come to pass, that every one that is left of all the nations who came up against Jerusalem, shall go up from year to year to worship the King, the God of Hosts, and to keep the holiday of Sukkot. And whoever does not come ... to Jerusalem ... upon them there will be no rain." (Zechariah 14:16)
This passage from the prophecy of Zechariah describes the aftermath of apocalyptic battles, when the vanquished nations will celebrate Sukkot. This heightens the difficulty of the story from the Talmud quoted earlier. While the Talmud contains many explanations of biblical teachings, it does not have a mandate to argue with the prophets. Our question, then, is quite simple: How can the Talmud relate that in the future the pagans will be unable to keep Sukkot - when the Prophet tells us clearly that they will?
I believe that in the resolution of this apparent contradiction lies the essence of Sukkot. There are two distinct aspects to the holiday of Sukkot, represented by two commandments in the Torah:
"Also in the 15th day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast to the Lord seven days; on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And you shall take on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and you shall rejoice before the Lord your God seven days. And you shall keep it a feast to the Lord seven days in the year. It shall be a statute forever in your generations; you shall celebrate it in the seventh month. You shall dwell in booths seven days; all who are Israelites born shall dwell in booths. That your generations may know that I made the people of Israel to dwell in booths, when I brought them out of the land of Egypt; I am the Lord your God." (Leviticus 23:39-43)
The Torah speaks on the one hand of taking four species of fruit at harvest time, and on the other hand of sitting in the Sukkah, as the people who left Egypt did. We therefore see two commandments: 1) taking the four species, and 2) living in booths. One commandment has an agricultural impetus, the other a historical one. The agricultural aspect of the holiday is clearly universal, while the historical aspect is particular to the Jews.” – “Sukkot: The Universal Holiday” – www.aish.com

Perhaps many will immigrate to Israel proper also. There is a loose tradition that claims that if you convert to Judaism you are considered born again as a native Israeli; based on the Psalms.

 Psalm 87:1-7

 His foundation is in the holy mountains. The LORD loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. Selah. I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. The LORD shall count, when he writeth up the people, that this man was born there. Selah. As well the singers as the players on instruments shall be there: all my springs are in thee.

Luke 2:1-20

The First Sukkot Yeshua ever celebrated is the day He was born.

There was no snow on the ground that fateful night, no wise men either; they didn’t come on the scene till two years later. Just animals and a few shepherds. The time of the year was not December but the Hebrew month of Tishrei, during the festival of Sukkot, the Feast of Tabernacles, which falls during September or October of the secular calendar.

Luke 2:1-5 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child.

You see, Caesar Augustus was a smart cookie. He knew the Jews would be all in one place, and going back to their hometowns for the last of the three pilgrimage festivals and He probably thought, “Since everyone is in one place, might as well kill two birds with one stone and collect taxes and a census.”

During Sukkot, every Jewish family by Torah is required to build a 3 sided hut for the festival to (if weather permits) live in or at least have a meal, a study or a time of prayer in there. It commemorates the 40 years that Israel wandered and camped in the desert. If one’s life or health was at risk they were not required to stay in a sukkah and seeing as Miriam (Mary) being pregnant with Yeshua (Jesus) Yosef (Joseph) sought out an inn but to no avail.

Luke 2:6-7 And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

And as fate would have it, they ended up in a sukkah anyway! Have you ever noticed most nativity scene? The figurines are usually under a 3 sided structure with a straw like roof… in other words, a sukkah! For the Messiah to be qualified as Messiah He had to obey the Torah in everyway and God caused it so that Yeshua was born in a sukkah!

During the intermediary days of Sukkot when it is permissible to work communal sukkah’s would be erected at work sites so people could fulfill the commandment of dwelling in a sukkah and celebrate Sukkot even at work. People would take rest and meal breaks under the sukkah. Back then, Inn’s had gardens and farms in order to provide food for their guests who lodged there. You just couldn’t run to the local supermarket or convenient store if you ran out of milk. And so we find a sukkah build for the workers on the property of this Inn Keeper where Miriam (Mary) and Yosef (Joseph) had to stay because the Baby wouldn’t wait for them to find a nice clean hotel room.

It was most likely the Eve of Sukkot when we find Miriam and Yosef at the Inn. Now seeing as they wouldn’t be staying in a hotel room and by necessity for Yosef to fulfill the command of building and dwelling in a Sukkah, according to Rabbinic Law it was acceptable for the Inn Keeper to give the sukkah to Yosef as a gift with the condition it be returned after the Festival, and for it to truly be Yosef’s and for him to fulfill the command of building a sukkah all that was required of Yosef is that he put a few branches on top the roof. I believe he did this while being quite the MacGyver and turning a feeding trough into a crib in a mad rush to prepare the sukkah for Miriam to deliver the Baby.

Yeshua said Himself that He is the Bread of Life (John 6:48). Yeshua was born in Beit-Lechem, Bethlehem, being translated, the House of Bread. And when He was born He was laid in, of all things, a feeding trough, a manger, in which grain, which is used to make bread, was put to feed the livestock. And in the Scriptures, especially in Psalm 23, we are likened as unto sheep, who at times eat grain.

John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

The word “dwelt” comes from the word “sukkah”. So we can say Yeshua housed himself in a sukkah of flesh and “sukkah-ed” among us. This word “sukkah” as in it the root word “Shekinah” which is used to describe the manifest presence of God dwelling or “sukkah-ing” among Israel in the Tabernacle and Temple. So Yeshua the Messiah, the figurative Son of God, the emanation of God Himself “sukkah-ed” now in flesh among Israel as He did in a cloud in the Tabernacle and Temple.

This concludes commentary on the readings for the first day of Sukkot.

The following are the readings for the second day of Sukkot.

I Kings 8:2-21

I Kings 8 and II Chronicles 7, speaks of King Solomon fulfilling the life long dream of his father David and himself, of having built the Holy Temple of ADONAI.  It says the he “Chanukah-ed” it, dedicated it for use of Israel and the Goyim (Gentile Nations v.41-44), and had a 7 day festival and ended it on the 8^th day, hence 8 days of Chanukah, just as we have today.

It should also be noted that this covenant made between Solomon and ADONAI made it so from there on out sacrifices are only to be made and accepted by God on the Temple Mount offered by a descendant of Aaron. Seeing as currently the Temple is not standing the sacrifices have temporarily been put on hold until the Temple is rebuilt.

The Ark of the Covenant is placed in the newly built Temple during the Festival of Sukkot, so that particular Sukkot doubled as a Chanukah celebration as well!

Today Sukkot is the last of the High Holidays and is the precursor to Chanukah as we know it. Yet both deal with the Dwelling place of G-d among men. So these eight crazy days of Sukkot (counting Shimini Eretz and Simchat Torah) leads us to the eight crazy nights of Chanukah!

Matthew 17:1-21

Here we see Yeshua going up to the place of His transfiguration. A few verses before, in 16:24, He speaks to His disciples of denying and afflicting themselves; two themes which are taught on Yom Kippur (the Day of Atonements). Now, let’s look at the timeline. In Matthew 17:1 we see that it is six days later is the second day of Tabernacles. It was the second day, because the first and 8^th day they stayed put and didn’t travel anywhere because it those days are treated and considered like Sabbaths in which it is required one to rest and not work or travel. Also, they would have been attending services at the Temple and or synagogues being a good Jew and as was His custom (Luke 4:16).

As we read on we find that Moses and Eliyahu (Elijah), representing the Law and the Prophets as well as current and future fulfillment of Messianic Prophecy, appear and converse with Yeshua as He had been transfigured before the eyes of his talmidim (disciples). At this point many Christians foolishly think Kefa (Peter) desires to build a shrine to all three in order to worship or at best revere them. No, he didn’t want to build a shrine to worship all three of them. He basically was saying, “Hey! If Moshe and Eliyahu are gonna stick around for Sukkot, let’s build them and You (speaking to Yeshua) a sukkah!” For it was required that all Jewish males of age have their own sukkah. Kefa also was a Torah Obedient Jew and was just zealous to obey the Torah concerning Sukkot on this unprecedented occasion.

Right after Yeshua and His three intimate talmidim (Kefa, Ya’akov, and Yochannon/ Peter, James and John) descent from the mount they encounter a man with a demon possessed son in which his other 9 talmidim could not exercise from the boy. Immediately Yeshua proceeds to deliver the boy from this demon and return him sound and whole to his father.

This concludes commentary on the readings for the second day of Sukkot.