Category Archives: Tabernacle of Moses

Chag Sameach Sukkot—Joyous Feast of Tabernacles!

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The Historical Roots of Our Faith, Present Relevance for believers & Prophetic End-Time Implications

Ya’acov Natan Lawrence
A Teaching Ministry of Hoshana Rabbah Biblical Resources

Spiritual and Ceremonial Aspects of Sukkot

Overview of the Season

Sukkot (also spelled “Succoth”) or the Feast of Tabernacle (also known as the Feast of Booths, the Feast of Ingathering) is the sixth of YHVH’s seven annual feast days in Creator’s plan of redemption for mankind. This festival is mostly prophetic in its spiritual significance and pictures what the world will be like after the second coming of Yeshua the Messiah when he will come live one earth with his people as he sets up his world-ruling government. Like a river of life, his word and Spirit will go forth from Jerusalems and his glory will cover the earth as the waters cover the sea.  During this time of global peace and prosperity, Satan, the wicked one and his minions, will have either been destroyed or will be confined to the bottomless pit, and the lion and lamb will happily play together with the little child, and YHVH’s Torah-law will be universally taught and adhered to. And there is much more beyond this to learn about Sukkot or the Season of Our Joy as we are about to discover.

Sukkot occurs in the early fall of the year on the fifteenth day of the seventh month on YHVH’s biblical calendar fifteen days after Yom Teruah (the Day of Shofar Blowing) and five days after Yom Kippur (the Day of Atonement). This festival lasts for seven days and directly following it is a separate festival called Shemini Atzeret literally meaning “the Eighth Solemn Assembly”and commonly referred to as “the Eighth Day.”

We see in the early fall a rapid succession of biblical feasts with one coming right after another. It is a time of great energy, excitement and anticipation both in the natural realm and prophetically. 

We also observe a transition from the somber and repentant, even frightening, mood of Yom Teruah and Yom Kippur to the joyous and celebratory mood of the Feast of Sukkot, and no wonder, for the first two fall festivals of YHVH represent a very dark and ominous time in human history—the end of the age with the judgments of Elohim being poured out upon the earth (great tribulation, wrath of Elohim, battle of Armageddon, and Satan being bound and cast into the bottomless pit). But this same period culminates in the return of the Messiah, Yeshua, to rule the earth during the Messianic Age as King of kings and Lord of lords. The Feast of Tabernacles pictures this glorious epoch in the history of humanity’s tenure upon this earth—a time of unspeakable joy and triumph of good over evil, righteousness over wickedness, the children of light over the children of darkness, love over hate, and the truth of YHVH (epitomized by Yeshua) over the lies of Satan.

Thus Saith YHVH’s Word on the Feast of Tabernacles and the Eighth Day

The Word of Elohim must be the foundation for all that we do, say and think. With that in mind, here are the scriptures that reveal YHVH’s Truth about this glorious, upward-looking festival:

Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto YHVH. 35 On the first day shall be an holy convocation: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by fire unto YHVH: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto YHVH: it is a solemn assembly; and ye shall do no servile work therein. 37 These are the feasts of YHVH, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto YHVH, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: 38 Beside the sabbaths of YHVH, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto YHVH. 39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto YHVH seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before YHVH your Elohim seven days. 41 And ye shall keep it a feast unto YHVH seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am YHVH your Elohim. (Lev 23:34–43)

Three times thou shalt keep a feast unto me in the year. 15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:) 16 And the feast of harvest, the first fruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field. 17 Three times in the year all thy males shall appear before the Adon YHVH. (Exod 23:14–17)

And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto YHVH seven days … [all the sacrifices and offerings are to be made on these days are then listed] …. 35 On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein … [the sacrifices and offerings that are to be made on this day are then listed]. (Num 29:12, 35)

Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: 14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. 15 Seven days shalt thou keep a solemn feast unto YHVH thy Elohim in the place which YHVH shall choose: because YHVH thy Elohim shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. 16 Three times in a year shall all thy males appear before YHVH thy Elohim in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before YHVH empty: 17 Every man shall give as he is able, according to the blessing of YHVH thy Elohim which he hath given thee. (Deut 16: 13–17)

And they found written in the law which YHVH had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: 15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. 16 So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of Elohim, and in the street of the water gate, and in the street of the gate of Ephraim. 17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. 18 Also day by day, from the first day unto the last day, he read in the book of the law of Elohim. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner. (Neh 8: 14–18)

And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, YHVH of hosts, and to keep the feast of tabernacles. 17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, YHVH of hosts, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith YHVH will smite the heathen that come not up to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. (Zech 14:16–19)

Now the Jews’ feast of tabernacles was at hand. 10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 14 Now about the midst of the feast Yeshua went up into the temple, and taught. 37 In the last day, that great day of the feast, Yeshua stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Set-apart Spirit was not yet given; because that Yeshua was not yet glorified.) (John 7: 2, 10, 11, 14, 37–39)

Meaning of the Word Sukkot

The word sukkot (plural of sukkah) is Hebrew for “tabernacles, booths, or any tent-like temporary dwelling.” The Tabernacle or Mishkan that YHVH commanded Moses to construct in the wilderness was a sukkah—literally, a portable tent or habitation for YHVH himself. In fact, the time period of the Feast of Sukkot marks the beginning of Israel’s construction of the mishkan (tabernacle), for Moses received the second tablets containing the ten commandments or statements of YHVH on Yom Teruah and it was immediately after this that the Torah records that the Israelites began building the tabernacle.

The Sukkah

The sukkah, a flimsy, tent-like dwelling, represents the frailty of man’s physical life, for the physical body of man is nothing more than a “temporary dwelling” in which mortal man lives (2 Cor 5:1–6) until physical death occurs followed by the resurrection of the saints into eternal life.

While in this physical state man must totally depend upon his Creator for everything, without whom we would perish both physically and spiritually in this wilderness in which we find ourselves called life. This is exactly the lesson we learn from the children of Israel’s experience during 40 years of wandering in the wilderness. They depended totally upon YHVH for food, water, clothing and protection from the heat, cold and their enemies. 

YHVH Sukkah-ed With His People

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Chukat—Red Heifer & Bronze Serpent Mysteries Explained

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In this video, we discover the deeper, gospel-centered implications of the mysterious Tabernacle of Moses ceremony of the red heifer. The spiritual ramifications of this curious ritual that affect your life are much deeper than you have probably supposed. We also discover the deeper meaning of the bronze serpent, how it relates to Satan the serpent, as well as Yeshua’s death on the cross. Along the way, we also tag a number of other bases including the anointed presence of Elohim, some false teachings in the mainstream church, some rules of biblical interpretation and much more. It’s a long video, but one that is packed with a plethora of potentially life-changing insights that will challenge you and may even leave you a bit stunned.

 

Bha’alatkah—The Menorah & Pentecost in the Tabernacle

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In this video, we tie together the seven-branched, the importance of Shavuot or the biblical Feast of Pentecost in the context of the Tabernacle of Moses as it relates to the seven steps in the biblical plan of salvation. That’s a mouthful, but we inter-relate these seemingly disparate pieces of the puzzle to form a beautiful picture as it relates to new covenant followers of Yeshua (Jesus) the Messiah. Please enjoy this brief, power-packed presentation. For more intriguing information on the Tabernacle of Moses as it relates to YHVH’s plan of salvation, go to https://www.hoshanarabbah.org/teaching.html#tabernacle and https://www.youtube.com/playlist?list=PL5EzE5DQnrHdQZElQKo70hpY9b4a4dqOb, https://www.youtube.com/watch?v=v9z1y-RI-sY&list=PL5EzE5DQnrHdQZElQKo70hpY9b4a4dqOb&index=2.

 

Theosis: The “Deification” of Man and the Tabernacle of Moses and the Biblical Feasts

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The Tabernacle of Moses from its entrance to the its innermost room represents one’s progression in their spiritual journey starting with initial salvation progressing to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. 

Entering through the front door of the tabernacle and progressing to the holy of holies is from the human perspective as one moves toward Elohim; it is the perspective of moving from the human to the spiritual plane of existence or that of the earthbound looking heavenward. However, from YHVH Elohim’s view from the glory cloud that has hovering over the holy of holies just above the ark of the covenant, the perspective was different. It was from the inside looking out, or from heaven looking downward. We will discus the contrasting viewpoints between the human and divine in a moment.

In the outer court of the tabernacle, all the rituals and furnishings therein pointed to death and judgment, as well as to washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, and one’s need to accept his death on the cross for one’s sins followed by the need of baptism for the remission of sins. 

In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Set-Apart Spirit—or life in a spiritual relationship with Elohim subsequent to one’s taking the beginning steps in the salvation process. 

In summary, the outer court speaks of basic salvation for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, and of moving from spiritual babyhood and then growing into spiritual adulthood or maturity. 

To understand this process of growing in spiritual maturity, it is necessary to comprehend the tripartite composition of the human being. Paul speaks of man being subdivided into three parts—body, soul and spirit (1 Thess 5:23). The tabernacle’s outer court seems to relate more to the physical or bodily realm of the person, while the holy place speaks more of the soul or intellectual, volitional and emotional aspects of one’s inner or psychological makeup. Finally, the holy of holies portrays man approaching YHVH through the realm of a person’s inner or personal spirit. 

As one progresses into the tabernacle, it is as if YHVH is drawing a person into an ever deeper relational walk with him starting at the most basic level progressing upward until one is finally communing with YHVH on a Spirit-to-(human personal)-spirit level (in the most holy place). It is the Father’s desire that his children progressively grow until each of us is communing with him at the highest spiritual level (see John 4:23–24). 

As noted earlier, this forward progression from the tabernacle’s entrance to its innermost room is but one way to view a person’s spiritual progression into the realm of the Spirit of Elohim. From YHVH’s perspective, looking from the inside of the tabernacle outward, the view changes. Although one has to enter the tabernacle through the outer gate and then go through various rites and rituals relating to a cleansing process before being allowed into the tabernacle itself, at the same time, we see YHVH starting to work with the person from the inside out. That is to say, when a person initially comes into a spiritual relationship with his Creator, YHVH first regenerates the person spiritually by putting his Set-Apart Spirit in the spirit of the person. In a sense, if the tabernacle is a picture of the tripartite subdivision of a person’s life (body, soul and spirit), then YHVH starts working from the inside out in one’s personal spirit, which is one’s personal holy of holies that is inside of them, if you will. From there, the Set-Apart Spirit goes to work on the person’s soul (mind, will and emotions) to transform it spiritually into the mind or image of Yeshua (Rom 8:28–29). This process will last a person’s lifetime. Finally, at the resurrection at Yeshua’s second coming, the saint’s will receive their redeemed and glorified or god-like body (1 John 3:1–2). At this time, they will become full-fledged, immortal spirit-children of Elohim (John 1:12). Though the Bible teaches that humans can become sons of Elohim and be like him as part of his divine family, man will never be equivalent to Elohim in a full sense (Isa 45:5, 6, 12, 18–19, 21–23). Only Elohim is the Creator, is without a beginning, and is all powerful, all knowing and all present. Man will never attain to this level.

The process of man going from being a physical and human creature to becoming an immortal and glorified child of the Most High, in theological terms, is called theosis, a Greek word meaning “deification or the act of becoming like deity.” This is an ancient Christian concept that is still held by the Eastern Orthodox Christian Church and refers to the spiritual process that occurs resulting in the deification of man. The goal of theosis is to become “like” (though not equal to) Elohim and to become eventually united with him spiritually. Theosis is the biblical concept of a redeemed or spiritually regenerated individual “becoming a partaker YHVH’s divine nature” (2 Pet 1:4), and being adopted into the family of Elohim (see the verses below). It is about man becoming like Elohim—becoming part of the family of Elohim as a child of Elohim (John 10:34; Ps 82:1; 1 John 3:1–3).

This is our theosis, that as the Ruach haKodesh (the Set-Apart or Holy Spirit) identified Yeshua as the Son of Elohim at his baptism, so we take the first steps of becoming a son of Elohim at our baptism when we become a new creation through Yeshua and the work of the Set-Apart Spirit (Gal 2:20; 2 Cor 5:17). At that time, one is begotten into the family of Elohim, and when one receives one’s glorified body at the resurrection one will be fully born or adopted into the family of Elohim as a full-fledged son of Elohim, for, as the Scripture says, we will be like him, for we will see him as he is (1 John 3:1–3).

Paul refers to theosis in several places when he uses the term adoption.

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