SUKKOT SPECIAL 2015!

(Part 1-Days 1 and 2)

A Scroll to Scroll Bonus Teaching
An Open Teaching Courtesy of www.onefaithonepeopleministries.com
Special Teaching, Moedim/Tishri 2015 Schedule
For more information, please see the 2015 Calendar under Other Resources and then
Calendar Tab. This schedule will be in the Notes throughout the Set-Apart season.
Please note Feasts and other Moedim run sunset to sunset.
(Bonus Audio, Video and Written Teachings Will be Available for the Following):
Friday, September 11th Nitzvaim Torah Portion
September 11-14Yom Teruah/Rosh Hashanna Special (Feast: 9/13- 9/14)
Friday, September 18thVayelech Torah Portion with Shabbat Shuvah readings1
September 18-21Yom Kippur Special (Fast: 9/22-9/23)
Friday, September 25thHaazinu Torah Portion
September 25-27Sukkot Special Part 1Days 1-2 (Feast begins: September 27th)
Friday, October 2nd Sukkot Special Part 2/Shabbat Chol Ha Moed2
October 2-5Sukkot Special Part 3Days 7-8/Simchat Torah-Ve-Zot Ha-Barachah
Friday, October 9thTorah Recycles to Bereshit (Genesis 1:1-6:8)
Reminder: The Walking Dedicated Men Series!
Under Teachings and then Free Teachings please find the Walking Dedicated
Men videos for your review and consideration.
If you want to understand the Biblical calendar in a fresh and exciting new way, see how
going in chronological orderfrom Adam to Enoch to Noah and beyondreally helps
clarify many long-standing misconceptions. Who knew what and when did they know it?
Did we always use the moon or the sun and how do the stars factor in? If you have any of
these or other questions about the calendar, this series is for you! It is explained with
plenty of clear graphics, slide animation and without excessive technical jargon. Enjoy!
The latest installment Abraham Counts the Stars! is now up, along with these::
1)
2)
3)
4)
5)
6)
1

Adams Calendar Revelation Part 1

Adams Calendar Revelation Part 2
Enochs Calendar Revelation
Noahs Two Calendars, Part 1
Noahs Two Calendars, Part 2
Jobs Star Catalog

Shabbat Shuvah, the Shabbat of Returning, will have the normal Vayelech portion but Haftorah and NT
readings are replaced: Hosea 14:2-10, Micah 7:18-20, Joel 2:15-17 and Hebrews 4:1-8.
2
Special readings for this Shabbat in the middle of the Feast: Exodus 33:12-34:26; Ezekiel 38:18-39:16;
Yochanan 7:1-36.

PART 1
1) Origins of the Feast of Ingathering (from Genesis and Exodus)
Our first hint of Sukkot is here, in Genesis
16

So that day Esau turned back towards Seir, 17 but Jacob made his way to
Succoth, where he built himself a house and made shelters (sukkot) for his
livestock; that is why the place was given the name of Succoth. 18 Jacob arrived
safely at the town of Shechem in Canaanite territory, on his return from PaddanAram. He encamped opposite the town 19 and for one hundred pieces of silver he
bought from the sons of Hamor father of Shechem the piece of land on which he
had pitched his tent. 20 There he erected an altar which he called 'El, Elohim of
Israel'. (Genesis 33:16-20 NJB)
This word for shelters are actually mangers or feeding troughs for animals but the
same word in Hebrew-sukkotis used here. If that foreshadowing is as direct as I think it
could be, then Esau may have forgiven Jacob on Yom Kippur and Jacob in turn could be
building his booths on what will be Sukkot! The linkages to the NT on this point are of
course profound, but we will deal with those later.
Sukkot also makes sense particularly to be foreshadowed by Jacob. Commemorating the
wandering in the wilderness of the Israelites, there could not be a greater wandering
patriarch than Jacob (Deuteronomy 26:5)! Jacob wandered more than 20 years, as
compared with Israel, the nation named after him, who did so for 40 years.
The Hebrew moedim as a rule though were mostly meant to follow the agricultural cycles
of harvests throughout the year. (Barley = Pesach; Wheat harvest completion and first
fruits for of corn = Shavuot; Grapes = Sukkot.) The start and ends of the agricultural
year were each by the Full Moon, and science has shown that the full moons of spring
and fall are the ideal time to seed and harvest.
That is why, for example, the old name for Sukkot was the Feast of Ingathering
(Exodus 34:22) because that was when the final harvest of the year would be brought
in at the turn of the year, or fall equinox.
Such is the case, linking these feasts to the solar year, when we read Genesis 8:22 that
seedtime and harvest, summer and winter, shall not cease. As I have said a lot lately,
those terms are clearly linked by two Hebrew words (tekuwfa and teshuvah) to
equinoxes just as summer and winter in Hebrew are referring to solstices.
Sukkot though was probably also sanctified because it represents the seventh Full Moon
of the year, just as Yom Teruah was sanctified as the seventh New Moon of the year. The
sanctification of the 7th day (Shabbat), the 7th week (Omer count), the 7th year

(Shemittah/Land Sabbath) and 7 x 7th year (year 49 of a 50 year Jubilee cycle), more than
justifies seeing the 7th New and 7th Full Moons also sanctified in Torah.
However, what may be surprising to some is this: What follows from that logic is the
proof that the Hebrews kept solar months as well as lunar months and the solar month
count would have to be fixed to ensure that Passover is in month 1 and Tabernacles is in
month 7, thus explaining those turns of the year that Scripture exclusives links to
spring and fall.
Sukkot is also a major part of an even larger moed structure that is the entire seventh
month. Once Yom Teruah and Yom Kippur is concluded, there are quite a few important
days packed in and around this feast.
Specifically, the first and second days are of high importance, with day 1 an Annual (or
High) Shabbat. Of course the Shabbat during this 8 day feast is also very important, after
which we get to a kind of double occasion, known as Shemini Atzeret or Simchat Torah.
These last two occasions are usually celebrated together on the last day of the feast. The
word SHEMINI refers to the 8th day after Sukkot starts and is called the greatest day of
the Feast in the Gospel of Yochanan. While Israelis usually do both occasionseach
with a lot of Torah reading and liturgy, they separate Simchat Torah for the 23rd.
Diaspora Jews however put Simchat Torah on the 22nd of Tishri.
Either way, both occasions, whether on one day or two, are dealt with separately and that
is how I will deal with them here.
2) Sukkot and the Wilderness Years
39

"But on the fifteenth day of the seventh month, when you have gathered in the
produce of the land, you will celebrate the feast of Yahweh for seven days. The first
and eighth days will be days of rest. 40 On the first day you will take choice fruit,
palm branches, boughs of leafy trees and flowering shrubs from the river bank, and
for seven days enjoy yourselves before Yahweh your Elohim. 41 You will celebrate a
feast for Yahweh in this way for seven days every year. This is a perpetual law for
your descendants. "You will keep this feast in the seventh month. 42 For seven days
you will live in shelters: all the citizens of Israel will live in shelters, 43 so that your
descendants may know that I made the Israelites live in shelters when I brought
them out of Egypt, I, Yahweh your Elohim." ' 44 Moses then promulgated
Yahweh's solemn festivals to the Israelites. (Leviticus 23:39-1 NJB)
This verse in Leviticus is actually not what it appears to beits almost being
deceptive to us in this sense: Almost all Jewish sources will quote this as proof that
Sukkot at this time was used to commemorate the 40 years in the wilderness, but the fact
is, this is not correct.
Yes, it is true that it mentions the Israelites living in shelters when they were brought out
of Egypt, but Leviticus takes place in the first two years from Exodus, not during the
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official 40 year period of wandering that commences in Numbers 13 and 14, because the
Israelites dont leave Sinai until Numbers 10-11.
However, if you count the entire 42 years from Exodus to the entrance into Canaan as
wilderness time then that is accurate.
3) Sukkot and the First Temple (1 Kings 8:1-66)
Sukkot was also when the Temples were dedicated, starting with Solomon, who basically
decided to double the feast to 2 weeks in length
Solomon then summoned the elders of Israel to Jerusalem to bring the ark of the
covenant of Yahweh up from the City of David, that is, Zion. 2 All the men of Israel
assembled round King Solomon in the month of Ethanim, at the time of the feast
(that is, the seventh month). 3 When all the elders of Israel had arrived, the priests
took up the ark 4 and the Tent of Meeting and all the sacred utensils which were in
the Tent. 5 King Solomon and all Israel, present with him before the ark, sacrificed
countless, innumerable sheep and oxen.
6

The priests brought the ark of the covenant of Yahweh to its place, in the Debir of
the Temple, that is, in the Holy of Holies, under the wings of the winged creatures 7
for the winged creatures spread their wings over the place where the ark stood,
forming a canopy over the ark and its shafts. 8 These were so long, however, that the
ends of the shafts could be seen from the Holy Place in front of the Debir, though
they could not be seen from outside. They are still there today. 9 There was nothing
in the ark except the two stone tablets which Moses had placed in it at Horeb, the
tablets of the covenant which Yahweh made with the Israelites when they came out of
Egypt. 10 Now when the priests came out of the Holy Place, the cloud filled the
Temple of Yahweh, 11 and because of the cloud the priests could not stay and
perform their duties. For the glory of Yahweh filled the Temple of Yahweh.
12

Then Solomon said: Yahweh has chosen to dwell in thick cloud. 13 I have built you
a princely dwelling, a residence for you forever. 14 The king then turned round and
blessed the whole assembly of Israel, while the whole assembly of Israel stood. 15 He
said, 'Blessed be Yahweh, Elohim of Israel, who has carried out by his hand what he
promised with his mouth to my father David, when he said, 16 "From the day I
brought my people Israel out of Egypt I chose no city, in any of the tribes of Israel, to
have a temple built where my name should be; but I did choose David to rule my
people Israel." 17 My father David had set his heart on building a temple for the name
of Yahweh, Elohim of Israel, 18 but Yahweh said to my father David, "You have set
your heart on building a temple for my name, and in this you have done well; 19 and
yet, you are not the man to build the temple; but your son, yet to be born to you, will
be the one to build the temple for my name."
20

Yahweh has kept the promise which he made: I have succeeded my father David
and am seated on the throne of Israel, as Yahweh promised; I have built the temple
4

for the name of Yahweh, Elohim of Israel, 21 and in it I have made a place for the ark
containing the covenant of Yahweh which he made with our ancestors when he
brought them out of Egypt.' 22 Then, in the presence of the whole assembly of Israel,
Solomon stood facing the altar of Yahweh and, stretching out his hands towards
heaven, 23 said, 'Yahweh, Elohim of Israel, there is no Elohim like you in heaven
above or on earth beneath, as loyal to the covenant and faithful in love to your
servants as long as they walk wholeheartedly in your way. 24 You have kept the
promise you made to your servant, my father David, as you promised him you would.
Today you have carried it out by your power. 25 And now, Yahweh, Elohim of Israel,
keep the promise which you made to your servant David when you said, "You will
never lack for a man to sit before me on the throne of Israel, provided that your sons
are careful how they behave, walking before me as you yourself have done." 26 So
now, Elohim of Israel, let the words come true which you spoke to your servant, my
father David. 27 Yet will Elohim really live with human beings on earth? Why, the
heavens, the highest of the heavens, cannot contain you. How much less this temple
built by me!
28

Even so, listen favorably to the prayer and entreaty of your servant, Yahweh my
Elohim; listen to the cry and to the prayer which your servant makes to you today: 29
day and night may your eyes watch over this temple, over this place of which you
have said, "My name will be there." Listen to the prayer which your servant offers in
this place. 30 'Listen to the entreaty of your servant and of your people Israel;
whenever they pray in this place, listen from the place where you reside in heaven;
and when you hear, forgive. 31 'If someone has wronged his neighbor and a curse is
laid on him to make him swear an oath here before your altar in this Temple, 32 then
listen from the place where you reside in heaven and do justice between your
servants: condemning the guilty one by making him suffer for his conduct, and
acquitting the upright by rewarding him as his uprightness deserves. 33 'When your
people Israel are defeated by the enemy because they have sinned against you, but
then return to you and acknowledge your name, and pray and seek your favours in
this Temple, 34 then listen from the place where you reside in heaven; forgive the sin
of your people Israel, and bring them back to the country which you gave to their
ancestors.
35

'When the heavens are shut and there is no rain because they have sinned against
you, if they pray in this place and praise your name and, having been humbled by
you, desist from their sin, 36 then listen from the place where you reside in heaven and
forgive the sin of your servant and your people Israel -- for you are constantly
showing them the good way which they must follow -- and send rain on your country,
which you have given to your people as their heritage. 37 'Should there be famine in
the country, or pestilence, wind-blast or mildew, locust or caterpillar; should their
enemy lay siege to one of their gates; should there be any plague or any disease: 38
whatever be the prayer or entreaty of any individual aware of a particular affliction:
when that person stretches out the hands towards this Temple, 39 then listen from
heaven where you reside; forgive and, since you know what is in the heart, deal with
each as their conduct deserves -- for you alone know what is in every human heart- 40
5

so that they may reverence you throughout their lives in the country which you gave
to our ancestors.
41

'Even the foreigner, not belonging to your people Israel but coming from a distant
country, attracted by your name- 42 for they too will hear of your name, of your
mighty hand and outstretched arm -- if a foreigner comes and prays in this Temple, 43
listen from heaven where you reside, and grant all that the foreigner asks of you, so
that all the peoples of the earth may acknowledge your name and, like your people
Israel, revere you and know that this Temple, which I have built, bears your name. 44
'If your people go out to war against the enemy, on whatever missions you send them,
and they pray to Yahweh, turning towards the city which you have chosen and
towards the Temple which I have built for your name, 45 then listen from heaven to
their prayer and their entreaty, and uphold their cause.
46

'When they sin against you -- for there is no one who does not sin -- and you are
angry with them and abandon them to the enemy, and their captors carry them off to a
hostile country, be it far away or near, 47 if they come to their senses in the country to
which they have been taken as captives and repent and entreat you in the country of
their captors, saying, "We have sinned, we have acted perversely and wickedly," 48
and turn back to you with all their heart and soul in the country of the enemies who
have taken them captive, and pray to you, turning towards the country which you
gave to their ancestors, towards the city which you have chosen and towards the
Temple which I have built for your name, 49 listen to their prayer and their entreaty
from the place where you reside in heaven, uphold their case, 50 forgive your people
for having sinned against you and for all the crimes against you of which they have
been guilty, and allow them to arouse the pity of their captors so that these may have
pity on them: 51 for they are your people and your heritage whom you brought out of
Egypt, that iron foundry! 52 'May your eyes be open to the entreaty of your servant
and the entreaty of your people Israel, to listen to them, whatever they ask of you. 53
For you it was who set them apart from all the peoples of the earth to be your
heritage, as you declared through your servant Moses when you brought our ancestors
out of Egypt, Lord Yahweh.' 54 When Solomon had finished offering to Yahweh this
whole prayer and entreaty, he rose from where he was kneeling with hands stretched
out towards heaven before the altar of Yahweh, 55 and stood upright. And in a loud
voice he blessed the whole assembly of Israel. 56 'Blessed be Yahweh,' he said, 'who
has granted rest to his people Israel, keeping all his promises. Of all the promises of
good that he made through his servant Moses, not one has failed. 57 May Yahweh our
Elohim be with us, as he was with our ancestors; may he never desert us or cast us
off. 58 May he turn our hearts towards him so that we may follow all his ways and
keep the commandments and laws and ordinances which he gave to our ancestors. 59
May these words of mine, of my entreaty before Yahweh, be present with Yahweh
our Elohim day and night, that he may uphold the cause of his servant and the cause
of Israel his people, as each day requires, 60 so that all the peoples of the earth may
come to know that Yahweh is Elohim indeed and that there is no other. 61 May your
hearts be wholly with Yahweh our Elohim, following his laws and keeping his

commandments as at this present day.' 62 The king and all Israel with him offered
sacrifice before Yahweh.
63

Solomon offered a communion sacrifice of twenty-two thousand oxen and a

hundred and twenty thousand sheep to Yahweh; and thus the king and all the
Israelites dedicated the Temple of Yahweh. 64 On the same day the king consecrated
the middle part of the court in front of the Temple of Yahweh; for that was where he
presented the burnt offerings, oblations and fatty parts of the communion sacrifices,
since the bronze altar which stood before Yahweh was too small to hold the burnt
offering, oblation and the fatty parts of the communion sacrifice. 65 And then
Solomon and with him all Israel from the Pass of Hamath to the Torrent of Egypt -- a
great assembly -- celebrated the feast before Yahweh our Elohim for seven days. 66
On the eighth day he dismissed the people, who bade farewell to the king and went
home joyful and happy of heart over all the goodness which Yahweh had shown to
his servant and his people Israel. (1 Kings 8:1-66 NJB)
4) Linkage to Hanukkah
Hanukkah often became a kind of backup Sukkot. After Hanukkah was instituted in
164 BCE and the Hasmonean Royal line made secure completely a few years later, it
became common for Israeli soldiers who could not be in Jerusalem for the feast because
of their duties, to do much the same rituals at Hanukkah that they missed at Sukkot.
In particular, there was a fire ritual done on Shemini Atzeret that was modified for
Hanukkah! And in a way, the original dedication process for the Second Temple would
begin during Sukkot and end just before Hanukkah as we read here in Haggai
On the twenty-first day of the seventh month, the word of Yahweh was addressed
to the prophet Haggai as follows: Speak to Zerubbabel son of Shealtiel governor of
Judah, to Yeshua son of Yehozadak the high priest and to the remnant of the people.
Say this, 3 "Is there anyone left among you who saw this Temple in its former glory?
And how does it look to you now? Does it not seem as though there is nothing there?
4
But take courage now, Zerubbabel!-Yahweh declares. Courage, Yeshua son of
Yehozadak high priest! Courage, all you people of the country!-Yahweh declares. To
work! I am with you -- Yahweh Sabaoth declares- 5 and my spirit is present among
you. Do not be afraid! 6 For Yahweh Sabaoth says this: A little while now, and I shall
shake the heavens and the earth, the sea and the dry land. 7 I shall shake all the
nations, and the treasures of all the nations will flow in, and I shall fill this Temple
with glory, says Yahweh Sabaoth. 8 Mine is the silver, mine the gold!-Yahweh
Sabaoth declares. 9 The glory of this new Temple will surpass that of the old, says
Yahweh Sabaoth, and in this place I shall give peace -- Yahweh Sabaoth declares." '
10

On the twenty-fourth day of the ninth month, in the second year of Darius, the
word of Yahweh was addressed to the prophet Haggai as follows, 11 'Yahweh
Sabaoth says this, "Ask the priests to give a ruling on this: 12 If someone is carrying
consecrated meat in the fold of his gown and allows the fold to touch bread, broth,
7

wine, oil or food of any kind, will that become holy?" ' The priests replied, 'No.' 13
Haggai then said, 'If anyone rendered unclean by contact with a corpse touches any of
these things, will that become unclean?' The priests replied, 'It will become unclean.'
14
Haggai then spoke out. 'It is the same with this people,' he said, 'the same with this
nation, in my view -- Yahweh declares -- the same with everything they turn their
hands to; and whatever they offer here is unclean.
15

'So now think carefully, today and henceforth: before one stone had been laid on
another in the sanctuary of Yahweh, 16 what state were you in? You would come to a
twenty-measure heap and find only ten; you would come to a vat to draw fifty
measures and find only twenty. 17 Everything you turned your hands to, I struck with
wind-blast, mildew and hail, and still you would not return to me -- Yahweh declares.
18
So think carefully, today and henceforth (from the twenty-fourth day of the ninth
month, from the day the foundation of the sanctuary of Yahweh was laid, think
carefully) 19 if seed-corn is still short in the barn, and if vine and fig tree,
pomegranate and olive tree still bear no fruit. 'From today onwards I intend to bless
you.' (Haggai 2:1-19-NJB)
20

On the twenty-fourth day of the month the word of Yahweh was addressed a
second time to Haggai, as follows, 21 'Speak to Zerubbabel governor of Judah. Say
this, "I am going to shake the heavens and the earth. 22 I shall overturn the thrones of
kingdoms and destroy the power of the kings of the nations. I shall overthrow the
chariots and their crews; horses and their riders will fall, everyone to the sword of his
comrade. 23 When that day comes -- Yahweh Sabaoth declares -- I shall take you,
Zerubbabel son of Shealtiel my servant -- Yahweh declares -- and make you like a
signet ring. For I have chosen you -- Yahweh Sabaoth declares." ' (Haggai 2:2-23
NJB)
5) NT instances of Sukkot.
Sukkot only has one direct mention in the NT, with Yshua observing it in all of
Yochanan 7 and 8. As a result, this is the core source of our NT readings throughout this
8 day period.
It does however seem to have been alluded to in Matthew 16. It seems that Peter thought
they would all tarry in Galilee for Sukkot, which is why he suggested building booths for
Yshua and his friends who stopped by for the TransfigurationMoshe and Eliyahu!
But the text says he did not know what he was saying because Peter should have
known this feast can only be done in Jerusalem.
However, the most important event associated with Sukkotby faris that this is the
actual time of the Nativity. Yshua is actually born the night before Sukkot, or the 14th of
Tishri, which translates to September 13th, 5 BCE.
This has been the heart of my research two decades now, and the reasoning for this time
will be show shortly.
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Fausset Bible Dictionary:

The feast of tabernacles is referred to in John 7:2,37, 8:12. Yshua alludes to the custom
of drawing water from Siloam in a golden goblet and pouring it into one of the two silver
basins adjoining the western side of the altar, and wine into the other, while the words of
Isa. 12:3 were repeated, in commemoration of the water drawn from the rock in the
desert; the choir sang the great hallel, and waved palms at different parts of Ps. 118, ,
namely, verses 1,25,29.
Virtually Yshua said, I am the living Rock of the living water. Coming next day at
daybreak to the temple court as they were extinguishing the artificial lights, two colossal
golden candlesticks in the center of the temple court, recalling the pillar of fire in the
wilderness, Yshua said, "I am the Light of the world" (John 8:1,2,12). As the sun by
natural light was eclipsing the artificial lights, so Yshua implies, I, the Sun of
righteousness, am superseding your typical light. "The last great day of the feast" is the
'atsereth, though the drawing of water was on previous days not omitted. Joy was the
prominent feature, from whence the proverb, "he who has never seen the rejoicing at the
pouring out of the water of Siloam has never seen joy in his life" (Succah 5:1).
My commentary:
While this is a very interesting suggestion, I should point out that Yochanan 7:37 says
this was the last and greatest day of the feast and 8:2 talks about the woman in adultery
being brought to Yshua the next morning. So if Yochanan 7:53-8:11 is historical, this
light of the world speech would actually be the day AFTER Sukkot, or 23 Tishri.
However, today in Israel, some assemblies celebrate Simchat Torah on this very day and
dont combine this with the 8th day, so perhaps this means such was also done in Israel in
Yshuas time?
On the other hand, this story of the woman taken in adultery is NOT in the 4 earliest
GREEK manuscripts of John nor in any of the Eastern Aramaic manuscripts in the
Peshitta family. It was only added to later Aramaic manuscripts in the 7th century
onwards VIA TRANSLATION from late Greek sources. Please note this does not
necessarily mean the story of the adulteress did not happen; it may only mean it was
not preserved in the written record until later, by which time it is also possible that
some of the events were over simplified. For example, they should have also brought
the MAN to be stoned as well, if they really caught the woman in the act of illicit sex
with him.
But getting back to the main point, if we remove 7:53-8:11 from Yochanans timeline,
then there is no extra day after Shemini Atzeret, and all Faussets may be right after all
that the light of the world speech is relating to Shemini Atzeret after all.
Faussets concludes as follows

The feast was called Hosanna, "save we beseech Thee." Isa. 11 refers to the future
restoration of Israel; the feast of tabernacles connected with chapter 12 doubtless will
have its antitype in their restored possession of and rest in Canaan, after their long
dispersion; just as the other two great feasts, Passover and Pentecost, have their antitype
respectively in Messiah's sacrifice for us, and in His writing His new law on our hearts at
Pentecost. Jewish tradition makes Gog and Magog about to be defeated on the feast of
tabernacles, or that the seven months' cleansing shall end at that feast (Ezek. 39:12). Rest
after wanderings, lasting habitations after the life of wanderers, is the prominent thought
of joy in the feast, alike in its former and in its future celebration.
6) Prophetic ramifications of Sukkot.
It is generally well understood that Yshua fulfilled the spring feasts during his First
Coming, such as by dying during the Feast of Unleavened Bread.
As a result, many believers also accept the idea that Yshua will return the 2nd time
during the Fall feastswhether that is Yom Teruah, Yom Kippur or Sukkot is a matter of
personal preference and debate.
The advantage of Sukkot however is that Yshua was born just prior to the start of this
feast, so it makes sense he would return at that time as well.
Now lets read and discuss the relevant Torah, Haftorah and Renewed Covenant portions
with extemporaneous commentary Please note that readings which are repeated on more
than one day of the feast are referenced/read only once.
END PART ONE

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PART TWO: SCRIPTURE READINGS

Torah:
Leviticus 22:26-23:44 (first 2 days)
SEH (22:28) = sheep or goat. The Hebrew word can refer to either animal. This is
also a deep remez about us, because Scripture talks about sheep and goats being
separated as an image of judging the righteous and the wicked (Matthew 25:32).
MELEKETH AVODAH (23:7) = service work. We talked recently about the general
prohibition of expanding kingdom/domain on a Shabbat. Here though this term is
well defined as any work that is not necessary for the preparation of food.
OMER (23:10) = 1/10th of an ephah (see Exodus 16:36). It was also the daily measure
for manna and for a meal offering (see Leviticus 5:11, 6:13 and Numbers 15:4). The
omer included barley and had a weight of approximately a half a gallon.
CHUKAT OLAM BECHOL MOSHVOTEYCHEM LEDOROTEYCHEM (23:21) =
an eternal statute for all generations, wherever you live. Perhaps one of the clearest
statements of these Feasts applying outside of Israel and regardless as to whether a
Temple or priesthood is functioning within her.
ZICHRON (23:24) = remembrance. Others though think a secondary meaning, as
sounding is intended. Still others use both, a sounding of remembrance, which in
my view is the best choice.
MELECHA (23:28) = work. This word appears by itself without the clarification of
service work (meleketh avodah) because even food preparation is banned on Yom
Kippur.
SUKKOT (23:34) = thatched huts in this context as opposed to just shelters or
booths which are a bit too general a description.
Numbers 29:12-16 (first 2 days)
CHAG (29:12) = festival or feast, another description of the appointed time (moed)
that is Sukkot. Obviously not all MOEDIM are CHAGIM (feasts).
Haftorah:
First Day: Zechariah 14:1-21 (commentary)
VEASAFTI ET-KOL HA-GOYIM EL-YERUSHALYIM LAMILCHAMA (14:2) = For
I will gather all the nations to battle against Jerusalem. As Revelation teaches, the armies

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mass at Har Megiddo (Armageddon) but the battle is for Jerusalem. Revelation though
never shows the battle take place but merely declares YHWH will win it for us.
KEYOM HILACHAMU BEYOM KERAV (14:3) = as He (YHWH) fights on a day of
war. This may be a reference to the battle YHWH (or Yshua) will fight for us in the End
Times.
VEAMDU RAGLAV BAYOM HAHU AL HAR HAZEYTIM (14:4) = and on that day
his feet will stand on the Mount of Olives. Perhaps a reference to Yshuas return.
Various authorities talk about Messiah returning to the Mount of Olives first.
MAYIM CHAYIM (14:8) = living waters. The general pattern in this part of Zechariah is
that a great supernatural event where there is neither day nor night will be followed by
the living waters coming back to Jerusalem. While the details between this and
Revelation have some differences, I cant help but wonder why these are the only two
books that talk about 4 horsemen of the apocalypse and at the end Yshua says, Let he
who thirsts come and drink of the living water freely (Revelation 22:17).
In general it seems that Zechariah 14 is describing the battle that Revelation omits, where
the armies muster at Har Megiddo. In particular 14:12 bears a creepy resemblance to 2
Peter 3:10. If this is so, then again we are confronted with the prophetic ramifications of
Sukkot which seems to be tied not just to Yshuas actual return but to the final battle as
well. It is this idea that seems confirmed also in this part of Zechariah:
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And this is the plague with which Yahweh will strike all the nations who have
fought against Jerusalem; their flesh will rot while they are still standing on their
feet; their eyes will rot in their sockets; their tongues will rot in their mouths.
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When that Day comes, a great terror will fall on them from Yahweh; each man
will grab his neighbor's hand and they will fall to fighting among themselves. 14
Even Judah will fight against Jerusalem. The wealth of all the surrounding nations
will be heaped together: gold, silver, clothing, in vast quantity. 15 And the plague
afflicting the horses, mules, camels, donkeys and all the other animals in those
armies will be the same.
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After this, all the survivors of all the nations which have attacked Jerusalem
will come up year after year to worship the King, Yahweh Sabaoth, and to keep
the feast of Shelters. 17 Should one of the races of the world fail to come up to
Jerusalem to worship the King, Yahweh Sabaoth, there will be no rain for that
one.
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Should the race of Egypt fail to come up and pay its visit, on it will fall the
plague which Yahweh will inflict on each of those nations which fail to come up
to keep the feast of Shelters.

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19

Such will be the punishment for Egypt and the punishment for all the nations
which fail to come up to keep the feast of Shelters. 20 When that Day comes, the
very bells on the horses will be inscribed with the words, 'Sacred to Yahweh', and
the cooking pots of the house of Yahweh will be as holy as the sprinkling bowls
before the altar. 21 Yes, every cooking pot in Jerusalem and in Judah shall be
sacred to Yahweh Sabaoth, and all who come to offer sacrifice will help
themselves and do their cooking in them, and there will be no more traders in the
Temple of Yahweh Sabaoth, when that Day comes. (Zechariah 14:12-21 NJB)
The Haftorah for the 2nd day of Sukkot, 1 Kings 8:2-21 has already been read, so it
wont be repeated here.

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Renewed Covenant (commentary through AENT only):

1) Yochanan 1:1-14; 7:1-36 (1st and 2nd days)
John 1:1

1) The phrase B'resheet aytohi hwa miltha breaks a most basic rule of Aramaic grammar
by combining a feminine noun (miltha) with two masculine verbs for "to be" (aytohi,
hwa). This is unheard of in Aramaic literature other than right here in this passage and in
1 John. This shows YHWH has male and female "images/spirits" even though YHWH
remains a He. It may also be a midrash on Isa_11:1-2, which describes the Spirit of
YHWH descending on Mashiyach using both masculine and feminine suffixes. This is
not something easily translated, let alone when it occurs within the first four words. See
Feminine Attributes in Appendix.
2) Miltha has no direct English equivalent. It can mean 'Word', 'Manifestation',
'Instance' or 'Substance' among other things. In this context, it may best be left
untranslated. (PY)
John 1:2
3) Fulfilling Messianic prophecy: Mashiyach (ruler of Israel) to have origins of the
ancient past Mic_5:2; Isa_48:16. Bear in mind that Micah is referring to the spiritual
Israel of Elohim, those of the Kingdom of Heaven according to the circumcision of
heart.
John 1:3
4) Literal Aramaic reading; "through his hands" indicates the Word as a creative force,
like a sculptor working under the orders of a king. See Psa_33:6; Isa_44:24; Isa_66:1-2.
Please see Alef Tav in Appendix.
John 1:4
5) While Abba YHWH is in sole command of the creation process, the his hands refers
to the Word from His mouth and that Word will become flesh as His Son. Since this is a
form of Yshua the him is in small letters. The same is done for Joh_1:10-12.
Although in another sense it is also accurate to say that Yshua is YHWH. See Luk_2:11
and 1Co_12:3.
John 1:5
6) Aramaic wordplay. Nohra bchashokha menhar (light in the darkness that shines) is a
deliberate mirror-reversal of menhar-nohra (menorah), which marks the conception of
the light of the world at Hanukkah. This puts the birth of Mashiyach nine months from
Hanukkah, during the fall feasts; many point to the first day of Feast of Tabernacles for
the date of Yshuas birth.
John 1:11
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7) Fulfilling the Messianic prophecy: his own did not receive him Psa_69:9; Isa_53:3;
Dan_9:24-26.
John 1:14
8) Miltha refers to the "Manifestation" of the Ruach haKodesh within Mashiyach. The
physical body of Mashiyach is not the Word of YHWH, but his words and actions
demonstrate the Will and Word of YHWH, which upholds observance of Torah.
However, Christo-Pagans like Marcion and Constantine taught that Y'shua's body and
spirit manifest a different "word" that did away with Torah. The Word of YHWH was
substituted with dispensational and replacement "theologies," which are more popular
among Christians.
John 7:2
The Aramaic word here is matliyn, in places it refers to a tent, like the Tent of Meeting,
or as it is here can refer to Tabernacles as in the Feast of Sukkot (Deu_16:13).
John 7:5
Fulfilling the Messianic prophecy: "I am estranged from my brothers" Psa_69:8-9.
John 7:10
Yochanan is using a wordplay between b'Galeela (in Galeela, Joh_7:9) and b'Galeea
(openly, Joh_7:10). Maran Y'shua went up to the feast secretly, not openly. (PY)
John 7:14
In the middle of. (PY) This event can be dated with complete precision. Sukkot in the
year 29 CE fell from sunset on Monday, October 8th and ended at sunset on Tuesday,
October 16th. The only Shabbat or Saturday morning that occurs during this feast is on
19 Tishri/13 October, the morning of the 5th day, and the precise mid-point of the feast.
This concordance only happens on the year 29 CE, confirming the scope of Yshuas
ministry from 27-30 CE.
John 7:17
Herein is the acid test of truly comprehending the teachings of Mashiyach Yshua. The
teachings of Mashiyach are understood by doing Torah, by obedience to the Word of
YHWH, by living our lives according to the same pattern of Yshuas own Torah
observant lifestyle. By contrast Western Christian civilization requires that you study
biblical theology, biblical interpretation, hermeneutics, biblical languages, literature,
culture, history, geography, archeology, philosophy and much more so as to understand
the teachings of Mashiyach. In Joh_7:15-19 we read that Yshua is obedient to his Father
YHWH and he invites all others into obedience to his Fathers will. Yshuas teaching is
not his own but his Fathers. If we want to understand Mashiyachs teaching we must be
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obedient to His Fathers Torah. False teachers teach their own understanding to get glory
to themselves, but Yshua observes Torah and brings glory to his Fathers Name. The
Pharisees say they do Torah, but not a man among them kept Torah. Clearly, Mashiyach
teaches that obedience to Torah is the key to understanding his teachings and this is why
the Pharisees and other sects of Judaism rejected Yshua, because they had already made
up their own torah according to their own religious traditions. Christianity has done
exactly the same thing by using theology and knowledge as a replacement for
obedience. Please see Appendix, How much Torah do Christians already keep?
John 7:19
The Pharisees face a very stern rebuke here from Y'shua for not keeping the Torah of
Moshe; his language could not be stronger. Y'shua's teaching comes from the "divine"
side (qnoma) within him. It is YHWH who is speaking through Mashiyach Y'shua. By
contrast, "not a man among you," not one Pharisee, is keeping Torah. The message is
clear; Y'shua in effect is saying, "who are you to judge me when you don't practice what
you preach?" Even as a child from Galeela, Y'shua had a flawless understanding of
Torah. Y'shua never lived one standard for himself while teaching another to the
Pharisees, and another to his Jewish followers, and yet another for non-Jews. See
Mat_5:20.
John 7:23
This event is in active participle form in Aramaic, indicating that it is unfolding into the
immediate present. As a result, this verse clearly invalidates the false theory of a lunar
sabbath. This cannot be referring to a miracle on any other time but, rather, at that
moment on that day since that selfsame moment is called the Shabbat day! Yshua
states that a day between the first and last days of Sukkot is the Shabbat. That being the
case, the Shabbat is by definition, falling on a day other than the 1st, 8th, 15th, 22nd or
29th day of the month. This imperative clearly nullifies the lunar sabbath falsehood; it is
validated by Aramaicists and authoritative Aramaic grammars of both Christian and
Jewish persuasion. Neither is there any historical documentation among Netzarim
followers of Yshua regarding the observance of a lunar sabbath. Nor do Jewish
historians such as Yoseph ben Mattathias (Josephus) support the theory that Yshuas
talmidim observed a lunar sabbath. Had Yshua or his talmidim adopted lunar sabbath
observance, the Rabbinical world would have raked them over the coals, but no such
thing is evidenced in Jewish writings. The lunar sabbath theory is a fallacy, invented by a
luna-tic. See Divisions of the Day in Appendix.
John 7:29
Fulfilling the Messianic prophecy, But a branch will emerge from the trunk of Jesse, a
shoot will grow from his roots. The Spirit of YHWH will rest upon him, the Spirit of
wisdom and understanding, the Spirit of counsel and power, the Spirit of knowledge and
fear of YHWH, he will be inspired by fearing YHWH. He will not judge by what his eyes
see or decide by what his ears hear, but he will judge the poor with justice; he will decide
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fairly for the humble of the land. He will strike the land with a rod from his mouth and
slay the wicked with the breath from his lips Isa_11:1-4.
2) Yochanan 7:14-36 is read on the 2nd day, but we have just read it above, so
no need to reproduce it here.
Special Focus:
The Debate on When Yshua Was Born in Biblical Archaeology Review

When Was Jesus Born? When Did Herod Die?

Q&C, BAR, January/February 2014
Professor John A. Cramer argues that Herod the Great most likely died shortly after the
lunar eclipse of December 29, 1 B.C., rather than that of March 13, 4 B.C., which, as
Cramer points out, is the eclipse traditionally associated with Josephuss description
in Jewish Antiquities 17.6.4 (Queries & Comments, When Was Jesus Born? BAR,
July/August 2013) and which is used as a basis to reckon Jesus birth shortly before 4
B.C. Professor Cramers argument was made in the 19th century by scholars such as
douard Caspari and Florian Riess.
There are three principal reasons why the 4 B.C. date has prevailed over 1 B.C. These
reasons were articulated by Emil Schrer in A History of the Jewish People in the Time
of Jesus Christ, also published in the 19th century. First, Josephus informs us that Herod
died shortly before a Passover (Antiquities 17.9.3,The Jewish War 2.1.3), making a lunar
eclipse in March (the time of the 4 B.C. eclipse) much more likely than one in December.
Second, Josephus writes that Herod reigned for 37 years from the time of his appointment
in 40 B.C. and 34 years from his conquest of Jerusalem in 37 B.C.
(Antiquities 17.8.1, War 1.33.8). Using so-called inclusive counting, this, too, places
Herods death in 4 B.C.
Third, we know that the reign over Samaria and Judea of Herods son and successor
Archelaus began in 4 B.C., based on the fact that he was deposed by Caesar in A.U.C.
(Anno Urbis Conditae [in the year the city was founded]) 759, or A.D. 6, in the tenth year
of his reign (Dio Cassius, Roman History 55.27.6; Josephus,Antiquities 17.13.2).
Counting backward his reign began in 4 B.C. In addition, from Herod the Greats son and
successor Herod Antipas, who ruled over Galilee until 39 B.C., who ordered the
execution of John the Baptist (Mark 6:1429) and who had a supporting role in Jesus
trial (Luke 23:712), we have coins that make reference to the 43rd year of his rule,
placing its beginning in 4 B.C. at the latest (see Morten Hrning Jensen, AntipasThe
Herod Jesus Knew, BAR, September/October 2012).

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Thus, Schrer concluded that Herod died at Jericho in B.C. 4, unwept by those of his
own house, and hated by all the people.
Jeroen H.C. Tempelman
END PART TWO

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