In this study, the following are to be considered:
Yom Teruah (biblical) p.1;
Rosh HaShanah (tradition) p.3;
Yom HaKaseh (traditional) p.3;
Yamin Nora`im (tradition) p.4;
Yom HaKippurim (biblical) p.4;
Sukkot (biblical) p.6;
Shemeni Atzeret (biblical) p.9;
Simchat Torah (tradition) p.10;
Yamim Wahamisah `Arbaim Forty-five Days (traditional) p.11;
References and credits p. 13.
Autumnal Appointments
“Yahuah spoke to Moshe, saying, ‘Speak to the children of Yisra`el, and tell them, ‘The set feasts of Yahuah, which you shall proclaim to be holy convocations, even these are my set feasts…You shall make proclamation on the same day: there shall be a holy convocation to you; you shall do no regular work. This is a statute forever in all your dwellings throughout your generations.’” (Lev. 23:1, 2, 21).
Yom Teruah (Day of Blasts) is the first feast day of the Autumnal series of special days or mo`edim. It is a Shabbat which requires observing all that is done on a weekly Shabbat. Ten days after this feast is Yom HaKippurim (Day of Atonements) and a further four days is Sukkot (Tabernacles/Booths). The day after the last day of Sukkot is known as Shemeni Atzeret (8th. of Assembly by inference 8th. day). Although translations usually refer to these times as ‘feasts’ they are actually time Yahuah has set aside for Him to be with His people. These times are ones of great celebration and are marked with feasts (FFOZ).
יוֹם תְּרוּעָה Yom Teruah (biblical)
“Speak to the Children of Yisra`el, saying, ‘In the seventh month, on the first day of the month, shall be a solemn rest to you, a memorial of blowing of the trumpets, a set apart convocation.’” (Lev. 23:24).
תְּרוּעָה #H8643 *2135b teh-roo-ar – shout, alarm signal, roar of a storm, blowing (cf Josh. 6:5; Amos 2:2). The use of the word ‘trumpet’ is not in the Hebrew text, but is generally inferred. Unfortunately, the use of the English word trumpet has led to some confusion, as there are two instruments that are called ‘trumpets’. Both are not musical instruments, in that they have a limited amount of notes playable, usually restricted to two pitches and length of note played. These can be more likened to bugles than modern trumpets. However, when Yom Teruah is cited in Scripture, there is no defining what is blown (Lev. 23:24; Num. 29:1), either the silver trumpets, the shofar or both with or without a shout from the people.
שׁוֹפָר #H7782 *2449c sho-far – ram’s horn. This instrument was made from the horn of a ram and generally has a lower pitch and more mellow note. It is used on the first day of the month to announce the New Moon (Rosh Khodesh) (Psa. 81:4(3)) and by extension the secular New Year Rosh HaShanah; announcing Yom HaKippurim (Lev. 25:9); clarion call to arms (Jer. 4:19; Eze. 33:1-6); as praise to Yahuah (Psa. 150:3) and indicative of the voice of Yahuah (Rev. 1:10; 4:1); giving Torah (Exod. 19:19; Heb. 12:19) and the ingathering of the elect (Matt. 24:31; 1 Cor. 15:52; 1 Thess. 4:16). The shofar can also be interchanged with the yobel (Exod. 19:13).
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חֲצֹצְרָה #H2689 *726 khat-so-ser-rar – silver trumpet. These instruments (initially two) were made from beaten silver (Num. 10:2) and were of higher and more shriller notes. It would appear that each trumpet was made different from the other. They were mainly used by priests (Num. 10:8) together in directing the movement of the camp during the wilderness years (Num. 10:5) and singularly in calling the leaders of the tribes to assemble (Num. 10:4).
Yom Teruah is a special Shabbat, one that can occur on any day of the week as it falls on the same date every year.
Although Yom Teruah is called a memorial, there is no clue as to what should be remembered. Nevertheless, “Make you two trumpets of silver; of beaten work shall you make them: and you shall use them for the calling of the congregation, and for the journeying of the camps.” (Num. 10:2). It was a call to attention all the tribes in the Wilderness, in preparation for the continuing of their journey. In these end times, all Yisra`elites (both Jews and Gentiles) need to take heed of this call, in preparation for the Snatching Away. ‘Could it be this time?’ should be on our thoughts as one year the answer is going to be ‘Yes!’
Many commentators consider Yom Teruah as the fore-runner of the day of the Messiah’s return. Unfortunately, there is some confusion as to what type of horn is being used: a ram’s shofar or the silver chat-sso-ssir-oat. The shofar is usually associated withYahuah/Yahusha whilst the chat-sso-ssir-oat are associated with the people. The trumpet blasts are for the people.
“Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; even so you also, when you see these things coming to pass, know that it is near, at the doors… But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Watch, keep alert, and pray; for you do not know when the time is.” (Mark 13:28-33 cf Matt. 25:13). When asked by His disciples regarding the End Times, the Master Yahusha told them of the fig tree. It is commonly believed that this refers to the restoration of the people to Eretz Yisra`el to in May 1948.
Tradition also considers that Yom Teruah is the “that day or that hour no one knows” because it is determined by the sighting of the New Moon (FaithWriters). All other moedim are determined by a previously sighted New Moon. This phrase is an Hebrew idiom usually quoted in reference to when the bridegroom returns for his bride, and this is strengthened by the Master Yahusha’s Parable of the Ten Virgins (Matt. 25:1-13). However, the Master Yahusha does not say that the End Times will be ushered in at this time, but that it is imminent i.e. without any further warning. Therefore, it is imperative that Believers are to remain particular vigilant during this time.
Yom Teruah is an alarm call for the nation of Yisra`el. They need to waken up from the spiritual slumber of the last two millennia; to realise the state of their corporate sin. Beloved, as Believers are grafted-in to the Commonwealth of Yisra`el, Yom Teruah is also a wake-up call, for us to take stock of our own individual and corporate spiritual state. Yom Teruah
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takes place after the long, hot summer during which time, people become lethargic due to the heat. The trumpet blasts are to awaken workers out of this sluggish period and Believers out of the spiritual lethargy.
Yom Teruah represents Yahuah’s sovereignty and pending judgement highlighting the people’s sin and need for repentance (FFOZ), in preparation for His Son.
Rosh HaShanah (tradition)
This is the Head (or Beginning) of the (secular) Year and tradition holds that it was the day Adam was made. Therefore, it is the day from which all years are dated. It is the first and second days of the seventh month. The first day coincides with Yom Teruah. During this day, Yahuah opens His Book of Life and searches the deeds of all who are living. The Talmud states that the names of all the righteous people living (36?) are written in Yahuah’s Book of Life. All the utterly wicked people are excluded from the Book. However, all those people who fall in between these two types have an opportunity to repent. This can be done by one or a combination of teshuvah (repentance), tefilah (prayer) and tzedekah (good deeds/charity).
“And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, according to their works.” (Rev. 20:12 KJV). Some translations refer to the dead opening the books inferring that each person had their own book. There is no Scriptural indication as to who opened the books. It is clear, however, that one of the books held a record of the life of the person and this would also include words as by these we are told that we are justified or condemned, “I tell you that every idle word that men speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.” (cf. Matt. 12:36, 37).
“Therefore, if anyone is in the Messiah, he is a new creation. The old things have passed away. Behold, all things have become new.” (2 Cor. 5:17). It has said that an individual Believer has a personal Rosh HaShanah upon salvation when their name is written in the Lamb’s Book of Life, followed by the rest of their life in which the Believer constantly looks inwardly to ensure that they are right with Yahuah and their fellow Man, mirroring Yanim Nora`im. At the Believer’s death their names are forever sealed in the Book, their Yom Kippur (free.messianicbible.com).
הכס יום Yom HaKaseh (tradition)
Yom HaKeseh (yome ha-keh-seh) is known as the Day of Concealment or The Hidden Day (Jewish Jewels). This is an alternative name for Yom HaShanah. With regards to the sighting of the New Moon for Rosh HaShanah, immediately prior to the moon’s revelation, it is said to be hidden away. “Blow at the moon’s renewal the shofar, at the appointed time for the day of our festival.” (Psa. 81:3 Artscroll). In this translation, the annotation for the appointed time states that this means to be covered or hidden, referring to the moment immediately prior to the first sighting of the sliver of the New Moon, hence the moon is still hidden.
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ימים נוראים Yamin Nora`im (tradition)
Yamin Nora`im (Days of Awe) is also known as עשרת ימי תשובה Aseret Yemei Teshuvah (Days of Repentance). This is the period from Yom Teruah to Yom HaKippurim inclusive, during which one needs to look inwardly and consider the preceding year. “Forgive us our debts, as we also forgive our debtors. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amein. For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:12-15). It is an opportunity to put right those wrong deeds of the past year both with Yahuah, teshuvah, tefilah and tzedekah and with their fellow Man (reparations and compensation) (http://www.jewfaq.org/holiday3.htm).
The weekly Shabbat during this period in known as Shabbat Shuvah or Shabbat of Return. Although it is a weekly Shabbat, it is especially commemorated as a solemn day whereas all weekly Shabbats are to be an occasion of rejoicing.
All Believers, once called to attention and warned by Yom Teruah, should make preparations to meet the Messiah.
כִּפֻּר יוֹם Yom HaKippurim (biblical)
Yom HaKippurim or Day of Coverings (Atonements) is the most solemn day in Judaism. “for on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Yahuah.” (Lev. 16:30). It must be made quite clear. Atonement was made for the people. There was nothing that the people could have (or can) do to procure atonement for themselves.
“Yahuah spoke to Moshe, saying, ‘However, on the tenth day of this seventh month is Yom HaKippurim: it shall be a set apart convocation to you, and you shall afflict yourselves and you shall offer an offering made by fire to Yahuah. You shall do no manner of work in that same day for it is Yom HaKippurim, day of atonements to make atonement for you before Yahuah your `Elohiym. For whoever it is who shall not deny himself in that same day, shall be cut off from his people. Whoever it is who does any manner of work in that same day, that person I will destroy from amongst his people. You shall do no manner of work; it is a statute forever throughout all your generations in all your dwellings. It shall be a Shabbat of solemn rest for you and you shall deny yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Shabbat.’” (Lev. 23:26-32).
I have written this out fully so that your attention is drawn to two repetitions: to afflict or deny ourselves and Shabbat, no manner of work to be done. To afflict oneself is not to cause self-inflicted wounds, but is meant to humble ourselves before an almighty and awesome `Elohiym. “But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my bosom.” (Psa. 35:13). Judaism has this as a twenty-five hour fast so that a full day is completed without food or drink, and this is what I do to comply with this statute. This is the only time a fast is required anywhere in Scripture.
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However, it must be stressed that a fast of this kind must not endanger health or life, as this would be contrary to `Elohiym’s desire for us all. If it is not possible to fast food and drink, then fast some other activity such as watching television. Praying at the times when meals (or other activity) help to comply with the requirement to offer up a burnt offering, “The smoke of the incense, with the prayers of the set apart ones, went up before `Eloakh out of the angel’s hand.” (Rev. 8:4). Beloved, these prayers are meant to be a reminder to us of the mercy of Yahuah and an opportunity to take stock of our current relationship with Him and other people.
An interesting item is the wording of the timing of the Shabbat. It is from evening to evening. This is contrary to all those who believe the day starts at midnight or dawn. It is to be Shabbat when no work is to be done and this may require a day’s holiday to be taken.
A further item of interest is that the statute is still in force as it was laid down for all generations and in all places.
Yom HaKippurim is Judaism’s most solemn day. It is a day when all Jews cry out to Yahuah `Elohiym for forgiveness. It is the belief of FGA that at Yom Teruah, the alarm is sounded to the nation of Yisra`el and upon realising their NATIONAL collective sin, cry out AS A NATION for forgiveness. “If my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and forgive their sin, and will heal their land.” (2 Chron. 7:14).
“For you, Yahuah, are good and ready to forgive, abundant in lovingkindness to all those who call on you.” (Psa. 86:5). “Then hear in heaven, your dwelling-place and forgive and do and render to every man according to all his ways, whose heart you know (for you, even you only know the hearts of all the children of men).” (1 Kgs. 8:39).
“It will happen in that day, that I will seek to destroy all the nations that come against Yerushalayim. I will pour on the house of Dawid, and on the inhabitants of Yerushalayim, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and will grieve bitterly for Him, as one grieves for his firstborn. In that day there will be a great mourning in Yerushalayim, like the mourning of Hadadrimmon in the valley of Megiddon. The land will mourn, every family apart…” (Zech. 12:9-12a). In the Last Days, all the nations will come up to Yerushalayim as the capital of Yisra`el. It is only then that the prophecy of Z`kharyah will manifest itself to Eretz Yisra`el and full spiritual awakening will occur.
The blood atonement is the last stage of repentance prior to the Messiah’s return. Only the cleansing Blood can take away Sin so that all partakers may enter the joy and worship upon the Messiah’s return (FFOZ).
Tradition has it that Yahuah’s Book of Life is shut and sealed at the end of Yom HaKippurim. All those who have succeeded in satisfying Yahuah’s righteousness over the Days of Awe, will have their names written in the Book. However, it must be stressed that only by the Blood Atonement.
Yom HaKippurim represents repentance, sacrifice, atonement, forgiveness.
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סֻכּוֹת Sukkot (biblical)
Oh what a glorious day!
Sukkot is the only Feast that the people are commanded to rejoice (Deut. 16:13, 14) and that is mentioned in the Millennial Kingdom (Zech. 13:16-19).
“Speak to the children of Yisra`el, and say, ‘On the fifteenth day of this seventh month is the feast of booths for seven days to Yahuah.’” (Lev. 23:34). This would be at the first day of #H5521 סֻכּוֹת soo-koat (booths) *1492e Sukkot (where the Yisra`elites first stopped after the Exodus) as an appointed time. Yahuah has appointed times (mo`edim) when He repeatedly acts on the same day of the year. The Master was born on the first day of סֻכּוֹת Sukkot (see also Maxi Bible Study p.6 The Nativity – First Generation Assembly) and His return will be on the same day.
The first day of Sukkot (Feast of Tabernacles). Sukkot is a reminder of the time the Yisra`elites spent in the wilderness where they had no permanent dwelling. Traditionally, Jews celebrate this week by constructing temporary shelters out of branches and leaves. It was this day that the very presence of Yahuah can down to dwell (tabernacle) with His people and took up residence in the sanctuary of the tabernacle, “Then the cloud covered the tent of meeting, and the glory of Yahuah filled the tent.” (Exod. 40:34).
“Behold, the virgin shall be with child, and shall bring forth a Son. They shall call His name ‘Immanu`el’ which is being translated as, ‘`El with us’.” (Isa. 7:14; Matt. 1:23). #H6005 *1640d עִמָּנוּאֵל Immanu`el [with us is El]. This verse tells us of the birth of the Messiah Yahusha. There is no account of Yahusha ever answering to the name Immanu`el. As with the title the Messiah, it was not His name, but who He was; `El with us. It can easily be shown that The Master was born at Sukkot through the birth of Yochanan the Immerser (John the Baptist) and the priestly courses instigated by King Dawid (www.betemunah.org).
“You shall dwell in booths seven days. All who are native-born in Yisra`el shall dwell in booths, that your generations may know that I made the children of Yisra`el to dwell in booths, when I brought them out of the land of Egypt. I am Yahuah your `Elohim” (Lev. 23:42, 43). Yahuah commanded the Am Yisra`el to live in temporary booths, to commemorate the provision of Yahuah for all things necessary for their survival during the wilderness sojourn.
“But the Messiah having come as a High Priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,” (Heb. 9:11). All the work of the Master Yahusha, regarding salvation, was done through His incarnation, that is in His temporary body. Shim`on Kefa interestingly calls the human body a tabernacle (2 Pt. 1:13-15), referring to the temporary nature of the human body.
Therefore, when Yahuah commands His people to live in booths, His is drawing attention to all that is necessary for life can be found in the temporary body that was sacrificed for all.
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Thus, all can be found in the Messiah: faith (Acts 24:24); redemption (Rom. 3:24); alive (Rom. 6:11); eternal life (Rom. 6:23); no condemnation (Rom. 8:1); love of Yahuah (Rom. 8:39); truth (Rom. 9:1); glory (Rom. 15:17); approved (Rom. 16:10); sanctified (1 Cor. 1:2); wise (1 Cor. 4:10); begotten through the Good News (1 Cor. 4:15); hope (1 Cor. 15:9); triumph (2 Cor. 2:14); veil removed (2 Cor. 3:14); New Creation (2 Cor. 5:17); liberty (Gal. 2:4); blessings of Abraham (Gal. 3:14); unity (Gal. 3:8); seated in heavenly places (Eph. 2:6); forgiveness of Yahuah (Eph. 4:32); consolation (Phil. 2:1); rejoicing (Phil. 3:3); made perfect (Col. 1:28); boldness (1 Tim. 3:13); grace (2 Tim. 2:1); salvation (2 Tim. 2:10).
Sukkot is also called זְמַן שִׂמְחָתֵנוּ Z`man Simchateinu (Season of Our Rejoicing); What can give us greater joy than to celebrate the birth (and return) of our Redeemer!
YAHUSHA’S BIRTH DAY IS NOT IN DECEMBER. THIS IS A PAGAN FESTIVAL THAT EMPEROR CONSTANTINE USED TO AMMALGUMATE CHRISTIAN AND PAGAN CELEBRATIONS. Nevertheless, His conception would have been during the festival of Khanukkah.
“As He sat on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things be? What is the sign of your coming, and of the end of the age?’” (Matt. 24:3). What the disciple were asking is ‘When will you dwell (Immanu`el) amongst us again’
“For you yourselves know well that the day of Messiah comes like a thief in the night.” (1 Thess. 5:2). Why is the Messiah likened to a thief? Is He to sin? No, of course not. He comes to take back what is in the possession of the prince of this world. His return will be so unexpected that many people will be in shock when He returns for His Bride.
A further name of Sukkot also reveals important indicators of Sukkot being the time of the Snatching Away (and Return of the Messiah). חַג הָאָסִף Khag HaAsif (Festival of the Ingathering) (www.reformjudaism.org). This usually refers to the harvest of grain, but is symbolic of the harvesting of Believers at the Snatching Away. However, it may also refer to the assembling of hostile forces, called together by Yahuah, being ripe for the harvest of judgement at the end of Ya`akov’s Trouble.
On many occasions Yahuah uses the anniversaries of events to foreshadow other great events, and it is so with this first day of Sukkot. The day is a memorial of the first day Yahuah as His Ruach came to dwell amongst His people and a memorial of the birth of Yahusha when Yahuah came to dwell amongst His people in the flesh. It is the belief of FGA that some time in the future, Yahuah as the Messiah Yahusha will once again come to dwell on earth with His people. Seven years prior to His return to earth, He will return in the clouds to snatch away all Believers, ushering in the final events of this age.
The sukkah is also a representation of the marriage khuppah, under which the marriage ceremony, nissuin, takes place. This is a seven day ceremony whereby the Groom and Bride sit in the khuppah as part of the joyful celebrations.
“Three times in a year shall all your males appear before the Yahuah your `Elohiym in the place which He shall choose: in the feast of matzah, and in the feast of Shavuot, and in the feast Sukkot; and they shall not appear before Yahuah empty:” (Deut. 16:13). It was mandatory that all males to go up to Yerushalayim to celebrate these three major festivals at the Temple.
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During these pilgrimages the הַלֵּל Hallel Praise-`El (Psa. 113-118) are sung. Sukkot is particularly associated with Psa. 118 and is considered ‘The Conqueror’s Psalm’ Barclay(2)). Of note are the following verses: “Out of my distress, I called on Yahuah. Yahuah answered me with freedom.” (v5); “All the nations surrounded me, But in the name of the Yahuah, I cut them off.” (v10); “I will give thanks to you, for you have answered me, And have become my yesh`ah [salvation].” (v21); “This is the day that Yahuah has made. We will rejoice and be glad in it! Save us now, we beg you, Yahuah; Yahuah, we beg you, now send prosperity. Blessed is He who comes in the name of the Yahuah! We have blessed you out of the house of the Yahuah.” (vv24-26). It is my opinion that these verses prophetically detail the conditions in Yisra`el immediately prior to the Snatching Away and the Messiah’s return to earth.
“You shall make the fiftieth year set apart, and proclaim liberty throughout the land to all the inhabitants of it: it shall be a jubilee to you; and you shall return every man to his possession, and you shall return every man to his family.” (Lev. 25:10). Jubilee #H3104 יוֹבֵל yovel is the celebration of the seventh שמיטה shmita (seven-year land Shabbat or sabbatical) plus one year. It is a release from all debts and all land sold and bought in the previous forty-nine years is to revert back to its original owners. This was to ensure that the land kept in the possession of the original tribe assigned by Yahuah. It can only be proclaimed by the Sanhedrin. It is my belief that the Messiah will return on the first day of Sukkot during the Yobel. The word yobel comes from a Hebrew root word #H2986 יָבַל yaval that has the meaning of to be carried away or to be led forth from captivity in Babylon (BDB). When the Messiah returns in the clouds, He will lead forth His people from captivity.
Lulav – “You shall take on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before Yahuah your `Elohim seven days.” (Lev. 23:40). In order to fulfil this commandment, four branches are joined together and waved. Traditionally, these are the lulav (date tree frond), the hadas (myrtle branch), etrog (citrus fruit) and aravah (willow branch). They are collectively called lulav as this is the prominent branch. These are waved in the four cardinal compass points, representing Yahuah’s dominion over all the earth and up and down representing heaven and earth. It is said that the directional waving is to ensure only good winds blow and the vertical waving is to ensure good dews.
The binding of the four species ארבעת המינים arba`at haminim is thought to represent the unity of the four letters of the tetragrammaton Yod-Hey-Vav-Hey.
Further suggestions for the use of the four branches are:
Lulav – has taste and no fragrance, which represents a Jew who is learned but does not do good deeds.
Hadas – has no taste but fragrant, so this is the simple Jew who does good deeds.
Etrog – has taste and fragrance, so this represents a Jew who is learned and practices good deeds.
Aravah – has no taste and no fragrance, represents a wicked Jew the one who is unlearned and does not do good deeds.
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Or:
Lulav – spine/uprightness
Hadas – eyes/enlightenment
Etrog – heart/understanding and wisdom
Aravah – mouth/prayer
These arba minim, symbolize the human condition and one’s relationship with `Elohiym and the need to worship `Elohiym with all our entire body (Building a Jewish Life).
Or because it is written:
Lulav – Psa. 92:13 – ‘The righteous bloom like a date palm.’
Hadas – Zech. 1:8 – ‘And he stood among the myrtle-trees.’
Etrog – Psa. 104:1 – ‘You are clothed in glory and majesty.’
Aravah – Psa. 68:5 – ‘Extol Him who rides on the clouds, Yahuah is His name.’
Water – During the Second Temple period, a water ceremony was conducted in the Temple. Before sunrise on each day of the Feast, a priest would lead a procession starting from the Watergate. This gate was located close to the Spring Gihon, the source of the Pool of Shiloakh. Many consider that it is this gate is the south gate that the prophet Yekhez`el stated from which would flow the stream from the Third Temple (Eze. 47:1-12). From here, the procession would go to the Pool of Shiloakh. This water was said to be מַיִם חַיִּ֗ים mayim khayim, living waters i.e. fed from a running stream. All mikveh for ritual cleansing prior to entering the Temple, had to be מַיִם חַיִּ֗ים mayim khayim. The priest would fill up a golden pitcher from the Pool and the ascended the Pilgrim Road, pausing to sing Hallel psalms.
Once inside the Temple, the priest would walk around the altar once each day and seven times on Hoshana Rabbah, the Last Great Day. Into the two silver cups (Zech. 14:20), the priest would pour a wine libation along with the water from the pitcher and the mixture would flow over the altar. This was a for-shadowing of the Crucifixion and the Master Yahusha’s death (John 19:34).
Yesha`yahu, when prophesising about the Salvation of Yah (Yahusha) and the drawing off of springs of salvation, and the Holy One of Yisra`el will be in Tziyon (Isa. 12:2-6), looks forward to this day.
On Hoshana Rabbah, the Master Yahusha declared, “If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” (John 7:37).
שמיני עצרת Shemeni Atzeret (biblical)
“On the eighth day you shall have a solemn assembly: you shall do no servile work;” (Num. 29:35). The day after the seven days of Sukkot is to be a separate feast day known as שמיני עצרת She-men-ee Atzeret or The Eighth (Day of) Assembly (www.hebcal.com/shmini).
It is closely associated with ערב שמחת תורה Simchat Torah or Rejoicing with/of the Torah. This is the completion and commencing of the weekly parashot Torah reading cycle. (www.hebcal.com/simchat).
“In the eighth day the flesh of his foreskin shall be circumcised.” (Lev. 12:3). “When eight days were fulfilled for the circumcision of the child, His name was called Yahusha, which was given by the angel before He was conceived in the womb.” (Luke 2:21). If the Master
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Yahusha was born on the first day of Sukkot then He was circumcised according to Torah on Shemeni Atzeret. It is my belief that this is what took place and that the Torah rejoiced in its completion found in the Master, “For the Messiah is the fulfilment of the law for righteousness to everyone who believes.” (Rom. 10:4). Luke (a Gentile) wrote his Good News account for Theophilus (another Gentile) and ultimately for all mankind. The Master’s circumcision clearly shows that He is the connection between the Tanakh (Old Testament) and Renewed Covenant (New Testament).
Another aspect of Shemeni Atzeret is the ancient tradition of reciting the ‘Prayer for Rain’ on this day. After the completion of the harvest on the seventh day of Sukkot, a special prayer was offered on Shemeni Atzeret for rain to celebrate the beginning of a new cycle. Throughout Scripture the Messiah/Master is referred to as rain or water, “Behold, Yah is my salvation. I will trust, and will not be afraid; for Yahuah, Yahuah, is my strength and song; and He has become my yeshu`ah. Therefore, with joy you shall draw water out of the wells of yeshu`ah.” (Isa. 12:2, 3 cf 44:3; John 4:10); “For as the rain comes down and the snow from the sky, and does not return there, but waters the earth, and makes it bring forth and bud, and gives seed to the sower and bread to the eater; so shall my Word be that goes forth out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:10, 11). It is further associated with the consummation of the marriage of the bride and groom in its outpouring of joy and intimacy. (www.triumphpro.com). (For further discussion refer to Ya`akob’s Trouble Begins – When? and The Messiah Returns in the Maxi Bible Study End Times Part 2 – Redemption – First Generation Assembly).
Light – Four giant lampstands were erected in the Court of the Women on the first day of Sukkot. So great was the light given out by these that it was said that there was no dark area in Yerushalayim (www.sapphirethroneministries.com). “The people who walked in darkness have seen a great light: those who lived in the land of the shadow of death, on them has the light shined. For to us a Child is born, to us a Son is given; and the government shall be on His shoulder: and His name shall be called Wonderful Counsellor, Mighty `El, Everlasting Father, Prince of Shalom.” (Isa. 9:2, 6). Yesha`yahu prophetically saw the birth of the Master Yahusha, Immanu`el (with us is `El). On the day after the Last Great Day (Hoshana Rabbah), that is on Shemeni Atzeret. The Master Yahusha spoke in the Temple and declared, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” (John 8:12).
It is further associated with the consummation of the marriage of the bride and groom in its outpouring of joy and intimacy. (www.triumphpro.com). After sitting in the khuppah for the seven days of celebration, on Shemeni Atzeret the Groom and Bride finally leave the khuppah and begin a life together.
שִׂמְחַת תּוֹרָה Simchat Torah (tradition)
Simchat Torah or Rejoicing of/with Torah is a celebration of Torah that takes place on Shemeni Atzeret. Torah has a yearly (or 3-yearly) reading cycle called Parashot HaShavuah. The cycle starts from B`reisheet (Gen. 1:1-6:8) and ends with V`zot HaBrachah (Deut. 33:1-34:12). On Simchat Torah instead of one weekly parashah being read out there are two. The first is the final parashah Duet. 33:1-34:12 and is immediately followed by Gen. 1:1-6:8.
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“…and in all the mighty hand, and in all the great terror, which Moshe worked in the sight of all Yisra`el.” (Deut. 34:12). “In the beginning `Elohiym created the heavens and the earth…” (Gen. 1:1). This produces a continuous cycle celebrating the end of the old age and the beginning of the new.
If it is taken as Rejoicing IN Torah, it could mean that Believers rejoice in the Living Torah, the Messiah Yahusha. If it is taken as Rejoicing With Torah, it could mean that when the Messiah comes back for His people at both the Snatching Away and His final return back to Earth, all His people will rejoice with Him, the Living Torah.
My belief is in the following chronology:-
Year 0: Yom Teruah (Feast of Trumpets); Aseret Yimei T`Shuva (Ten Days of Repentance); Yom HaKippurim (Day of Atonements); Sukkot (Feast of Tabernacles), Snatching Away and signing of the 7 Year Covenant of Peace, Shemeni Atzaret/Simchat Torah, the two Witnesses appear (month 35).
Year 31/2: Pesakh (Passover); Abomination That Causes Desolation and Ya`akov’s Trouble begins.
Year 7: Two Witnesses killed Purim (month 77), Yom Teruah (Feast of Trumpets); Aseret Yimei T`Shuva (Ten Days of Repentance); Yom HaKippurim (Day of Atonements); Sukkot (Feast of Tabernacles); Yovel and Return of the Messiah, Shemeni Atzaret/Simchat Torah, Dani`el’s 45 days.
אַרְבָּעִ֖ים וַחֲמִשָּֽׁה יָמִ֗ים Yamim Wahamisah `Arbaim Forty-five Days (traditional)
“From the time that the continual burnt offering shall be taken away, and the abomination that makes desolate set up, there shall be one thousand two hundred ninety days. Blessed is he who waits, and comes to the one thousand three hundred thirty-five days.” (Dan. 12:11, 12). As the Messiah Yahusha returns 1290 days after the Sanctuary is violated there is a further 45 days during which the Bible remains silent. This will be a time when the earth will only be populated by Believers who have just witnessed the Messiah’s return and the destruction of all non-Believers, including family and friends.
“It shall happen, that from one new moon to another, and from one Shabbat to another, shall all flesh come to worship before me, says Yahuah. They shall go forth, and look on the dead bodies of the men who have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring to all flesh.” (Isa. 66:23, 24). These are the very last words recorded of Yesha`yahu’s prophecy. They come at the very end of a passage referring to the End Times. All Believers will have to come to terms with the great loss of life.
Jewish tradition has all mourners rending an undergarment as a sign of grief. A period of ‘sitting שבעה shiva’ last for 7 days. However, this is interrupted by the Festival of Sukkot.
On the Eighth Day of Celebration (after Sukkot – שמיני עצרת Sh’mini Atzeret) the Messiah Yahusha calls all His people in Yisra`el to a special and intimate festival, “Seven days you shall offer an offering made by fire to Yahuah. On the eighth day shall be a set apart convocation to you; and you shall offer an offering made by fire to Yahuah. It is a solemn assembly; you shall do no regular work.” (Lev. 23:36). At the end of the second week, it is the first day of a new month חֶשְׁוָן Cheshvan. The first day of any month is declared when the new moon is first visible. This is called ראש חודש Rosh HaKhodesh or the Head of the Month and is recognised as day of spiritual renewal (it is not a ‘new’ moon but is the same moon renewed) and a day of remembrance. It is also a day of reverence and worship (FFOZ(2)).
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The Jewish sages called this month מַרְחֶשְׁוָן Marcheshvan meaning Bitter Month as it is usually the only month without a high or set apart day. The 1st. Cheshvan is traditionally the day that the Flood commenced and the day of Rachel’s death and Binyamin’s birth. Binyamin was the only son of Ya`akov that was born in the Promised Land and has come to represent the completion of the State of Yisra`el. Both the Flood and Rachel’s death and Binyamin’s birth are a type describing the descent into darkness that created the potential for future life (www.aish.com ).
30 days (שלושים shloshim) after the destruction of all non-Believers one complete lunar cycle is completed. This is the usual time when mourners repair their rent inner garments and come out of mourning. It is this time that I believe that all the dead are consumed by fire as in the case of the rebellions of Nabad and Abihu, “And fire came forth from before Yahuah, and devoured them, and they died before Yahuah.” (Lev. 10:2) or the ground opening up as for Korak, Dathan and Abiram, “and the opened its mouth, and swallowed them up…” (Num. 16:32a).
If the chronology above is correct then the 45 th. day after the Messiah Yahusha’s return will be the first day כסלו Kislev and will be celebrated as the start of a new life. The first day (first sliver of the moon’s crescent) is considered as a sign of re-birth. The month of Kislev is considered by some as the Month of Miracles (www.chabad.org ) and on the 25th. day there will be a global celebration as the Sanctuary is re-dedicated after the two months of cleansing. This is yet another מוֹעֵד moedim, one that has been celebrated as חנוכה Khanukkah since the re-dedication of the Second Temple in the 2nd. Century BCE (www.hebcal.com/chanukkah ). Kislev (as with all the month names) are derived from the Babylonian Calendar with the root having the possible meanings (www.hebrews4christians.com/Kislev):
Month of Dreams – this comes from the reading cycle Parashot Vayishlach, Vayeshev and Miketz (B`resheet/Genesis 32:4(3)-44:17) that includes nine dreams. It also introduces Yosef who was called the ‘master of dreams’ by his brothers and later on Phar`oh called him Tzofnat Paneach (Decipherer of Secrets) Month of Hope – #H3689 *1011a כֶּסֶל ke-cell meaning a hope that arises from completely trusting in someone or something.
There is a traditional view that the original Mishkan was completed in this month (www.thinkingtorah.com). As with Khanukkah, this would mean that the both dedications occur in Kislev. For all Believers who have come through Ya`akov’s Trouble, the Messiah’s return and the destruction of all non-Believers, there will be the reward of entering into the Millennial Kingdom.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
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References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Artscroll (2021) Tehillim, Schottenstein ed., 8th. imp., Mesorah Pub., Rahway,
N.J.
Barclay Rev. W. (2)(1960) The Good News of John Vol.2, St. Andrew Press, Edinburgh.
Brown B., Driver S.R. The Brown-Driver-Briggs Hebrew and English Lexicon,
& Briggs C.A.(2005) Hendrickson, Peabody, Mass.
FFOZ Torah Club, Vol. 2, Yeshua in the Torah, First Fruits of Zion, Littleton, CO.
FFOZ (2) Mikra’ey Qodesh, Marshfield, Mo, USA.
Harris R.L., Archer G.L., Thoelogical Wordbook of the Old Testament, Moody, Chicago, Waltke B.K. (1980) Il.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
https://buildingajewishlife.com/2014/10/what-is-the-symbolism-of-the-lulav-and-etrog
https://www.faithwriters.com/article-details.php?id=206433
https://firstgenerationassembly.com/the-nativity
https://free.messianicbible.com/holiday/the-days-of-awe/
http://www.hebcal.com/holidays/chanukah
http://www.hebcal.com/holidays/shmini-atzeret
http://www.hebrew4christians.com/Holidays/Rosh_Chodesh/Kislev/kislev.html
http://www.jewfaq.org/holiday3.htm
https://www.jewishjewels.org/news-letters/the-new-year-the-shofar-and-joy
https://www.sapphirethroneministries.com/post/the-illumination-of-the-temple
http://thinkingtorah.com/kislev-facts/
http://www.triumphpro.com/shemini-atzeret-eighth-day.htm
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First Generation Assembly 