(Note: all quotations are taken from the Complete Jewish Bible, translation by David H. Stern, Jewish New Testament Publications, Inc., unless otherwise noted)
"ADONAI said to Moshe, "Tell the people of Isra’el: ‘The designated times of ADONAI which you are to proclaim as holy convocations are my designated times."
"The Feast of Tabernacles"
"ADONAI said to Moshe, "Tell the people of Isra’el, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to ADONAI. On the first day is to be a holy convocation; do not do any kind of ordinary work."
"Just what exactly is a "sukkot" (say "soo-coat") anyway?" This is the usual question that I receive around this time of year, from people that I meet. Well, this is the plural form of the Hebrew word translated as "booth", "tabernacle", "tent", or "hut". Its singular is "sukkah", and, based on the command to dwell in temporary booths for seven days (verse 42, 43), we can see why the Feast is called by this name. "Why in the world would HaShem want his people to dwell in a tabernacle for seven days?" "What is so important about the concept of ‘dwelling’ anyway?" I will answer that question at the end of our study. For now, I want to the readers to know that the idea behind the sukkah as a "temporary dwelling place", is a somewhat major theme of the Bible, a theme which I will discuss shortly. Sukkot is know in Judaism by a few other names as well (The following list of names was provided by Eddie Chumney, The Seven Festivals of the Messiah. Treasure House Publications, 1994):
John’s opening account of Yeshua’s ministry here on earth is a most revealing one. In chapter one of his Gospel, we find a seemingly ordinary statement, until we examine the underlying Hebrew thought behind it. Here’s the statement: "The Word became a human being and lived with us, and we saw his Sh’khinah…." (Verse 14) This immediately brings to memory the indwelling, manifested Glory, present in the earthly Tabernacle. But the Tabernacle had long since been replaced by a more permanent Temple structure. Moreover, the Sh’khinah of HaShem is reported to have been displayed fully in the person of Yeshua (Colossians 2:9)! In John 14:23, and 17:23, Yeshua says that anyone who loves him will keep his words. The response is that the Father will demonstrate his own love for the individual, and that the both of them (Father and Son) would come to make their abode with him (KJV, paraphrase mine)! This type of "dwelling" is really a perfect one. One might even suppose that this type of "dwelling among men" was indeed the complete revelation of HaShem’s dwelling with men. Or was it? The book of Hebrews, chapter eight, tells us that our Great High Priest Yeshua was "a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." (Verse 2, KJV) It is true, our Messiah’s atoning death brought about the present reality that "any individual who calls upon his name, will receive HaShem’s salvation (Joel 2:32; Romans 10:13). Moreover, according to the Torah, this personal acceptance of Yeshua is the only sign of a genuine relationship between a Holy God and his people (John 14:6-21, Hebrews 8:10). But the Feast of Sukkot is a holy convocation that speaks of corporate involvement. Is there still some future "dwelling with men" that HaShem is waiting for? What does our prophetic Scripture (from Jeremiah) for this point say? "I will be their God, and they will be my people" (31:33). So, God is consistent in his intentions. But let’s read further.
Having just gone through Yom Kippur, and a study on the same, we as believers should now be intimately familiar with the effectual, atoning death of Yeshua, which brought about the very real and "present reality", that today, anyone can become a child of God. To be sure, the Torah promises that the Ruach HaKodesh (Holy Spirit) will "dwell within" the believer, bearing witness with their ruach (spirit) that they truly are offspring of the Holy One, Blessed be He (Romans 8:16). At this time you may say, "But Rabbi Ariel, I thought that Yeshua’s indwelling Spirit was an eternal one. What’s all this talk about a "temporary dwelling place?" Well, the study’s focus is on the "dwelling place of HaShem".
In a very real way, each and every one of us believers is Yeshua’s sukkah! We have become his "permanent dwelling place", within a "temporary" vessel. Once this corruption is exchanged for incorruption, we will shed the "temporary" aspect (1 Corinthians 15:51-54). However, I’m still inquiring about the "dwelling place" of HaShem. Where is his sukkah today? Romans 11:25, 26 begins to hint of a future time when all Isra’el shall know the salvation of their God, once and for all ("Baruch HaShem! May that day come soon!"). Tied up within that future redemption, is the concept that HaShem started with way back in the days of the TaNaKH: "I [will] dwell among them" (Exodus 25:8, KJV, emphasis mine). From the prophetic book of Revelation, we learn that there will be a day, when the final plan of HaShem will be fully realized among men. Chapter twenty-one, verse 3, "And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them" (NIV, emphasis mine). Don’t you see where this is all leading? The concept of HaShem making his final dwelling place with his people is so important that even the prophet Zechariah foretold of a time when everyone living in the Millennium will have a divinely-appointed opportunity to participate in the Feast of Tabernacles (see 14:16)!
Even with the past history of the Tabernacle, and the present reality of Yeshua’s Spirit within us as believers, we still have a final, corporate sukkot to experience! Moreover, when Yeshua returns to rule from Yerushalayim (Jerusalem) in bodily form, even our current relationship with him, will take on an entirely different aspect! In our age, many Jewish people (and I imagine a few non-Jews as well) will participate in the Feast of Sukkot this year. Let us believers be ever mindful of the purposes that HaShem has for mankind, that are tied up in his Mikra’ey Kodesh, his Holy Convocations. Sukkot brings the Feasts in Leviticus Chapter twenty-three to a conclusion. HaShem has ended on the grand theme of "temporary dwelling places" involving mankind. Only, with the final "dwelling place" of HaShem, there will be nothing temporary about it! The Feast of Tabernacles is the end of the Mikra’ey Kodesh. The revelation of John’s vision is the end of the book! And so it is the end of our study.
I will conduct a study of the Minor Feasts of Isra’el in a separate series. You are invited to study along with me, if you felt that this current one was informative. "Shalom", and "blessings", as you seek to deepen your understanding, and strengthen your relationship, to the whole Word of God. Study to show thyself approved (2 Timothy 2:15)!
"Chag Sah-meach Sukkot!"
(Happy Feast of Tabernacles)
For further study, read: Exodus 25:1, 2, 8, 9; Leviticus 22:26-23:44; 26:11, 12; Numbers 29:12-16; 1 Kings 8:2-21; Jeremiah 31:33; Ezekiel 37:27, 28; 38:18-39:16; Zechariah 14:1-21; John 1:14; ch. 7; 14:23b; 17:23; Romans 11:25, 26; Hebrews 8:1, 2, 10; Revelation 21:3