Category: Holidays

Torah your Heritage…

John J Parsons

Our spiritual inheritance is bound up with the Torah: it is part of our story, our history, and our heritage as follows of Yeshua, the Jewish Messiah (see Deut. 33:4; Matt. 5:17-19; Gal. 3:7; Rom. 4:16; Luke 24:27). הַיְשׁוּעָה מִן־הַיְּהוּדִים – “Salvation is of the Jews” (John 4:22). The stories, rituals, and laws of the Torah serve as parables and allegories that inform the deeper meaning of the ministry of Messiah: “Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come (1 Cor. 10:11). “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Rom.15:4). Therefore you are no longer a stranger or outsider to the great heritage of the LORD (Eph. 2:19). Disciples of Yeshua are called talmidim (תַּלְמִידִים) — a word that comes from lamad (לָמַד) meaning “to learn.” Among other things, then, following the Messiah means becoming a student of the Scriptures He loved and fulfilled (Matt. 5:17-18; Luke 24:44-45). Only after learning from Yeshua as your Teacher will you be equipped to “go to all the nations and teach” others (Matt. 28:19).

You are no longer an “outsider” to the covenants and blessings of Israel, friend (see Eph. 2:19; Gal. 3:26). Being a Jew (i.e., יְהוּדִי, from יְהוּדָה “one who praises”) is really not an ethnic distinction but a matter of genuine faith in the Lord God of Israel. A true Jew is one whose heart has been transformed by the Spirit of the Living God (Rom. 2:28-19). “For in Yeshua the Messiah neither being circumcised nor being uncircumcised matters; what matters is being briah chadashah (בְּרִיאָה חֲדָשָׁה), a new creation (Gal. 6:15). “Therefore, if anyone is in Messiah, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17). But understand that Yeshua clearly upheld the truth of Torah (Matt. 5:17-21), and therefore Torah is clearly part of your heritage as a follower of Yeshua, the “Christ,” that is, the anointed King (i.e., Messiah) of the Jews… Indeed, the first thing Yeshua did after his resurrection was to teach his followers how the Torah, the writings, and the psalms all bore prophetic witness of Him (Luke 24:27, 44). Moreover Yeshua told his followers that the true prophets of Israel all bore witness of Him (see Matt. 5:11-12). If you love God’s salvation — his Yeshua — then may you proclaim yigdal Elohim – “Let God be magnified” (Psalm 70:4).

…

A Prophetic Rejoicing…

John J Parsons

Regarding the holiday of Sukkot (“Tabernacles”) the Torah states, ve’samchta be’chagekha – “you shall rejoice in your holiday” and ve’hayita akh same’ach – “you shall have nothing but joy” (Deut. 16:14-15).  But how can Torah command us to rejoice? “How shall we sing the LORD’S song in a strange land?” (Psalm 137:4). Can we be forced to dance, sing, and make merry? Holocaust survivor Elie Wiesel wrote, “Ve’samchta be’chagekha (וְשָׂמַחְתָּ בְּחַגֶּךָ) is said to be the most difficult commandment of the Torah, but I could never understand why. Only during the war did I understand. Those Jews who, in the course their journey to the end of hope, managed to dance on Simchat Torah… taught us how Jews should behave in the face of adversity. For them, ve’samchta be’chagekha was one commandment impossible to observe — yet they observed it” (Joseph Lookstein: “On Man’s Prayer,” 1980). In this connection, let me add that these words are ultimately prophetic: “you shall rejoice; you shall have nothing but joy….” That day is coming, when our tears are wiped away and our wounds are forever healed. Chag Sukkot Same’ach, friends.

…

Wholeness and Faith…

John J Parsons

The Book of Ecclesiastes (i.e., megillat Kohelet) is read during the holiday of Sukkot, though you might be surprised to learn that many of the early sages did not want it included as part of the Jewish Scriptures. After all, the philosophy of Kohelet – that we are incapable of fully understanding the purposes of the world, and therefore much of what we think is important is really havel havalim (הֲבֵל הֲבָלִים), “vanity of vanities” – is contrary to a theology of reward and punishment found in the writings of Moses. This question is not unlike the Book of Job and the mysterious question as to why the righteous suffer… It is to their credit that the sages finally decided to include the scroll as part of the accepted canon, however, since it takes great humility to admit that we must continue to seek God, despite uncertainty and transience of this world. Indeed, we read this book to remind us that lasting meaning and purpose is not found in life lived “under the sun” but rather in knowing and serving God. Solomon therefore concludes his existential reflection as follows: “Fear God and keep his commandments: ki zeh kol-ha’adam (כִּי־זֶה כָּל־הָאָדָם), “for this is the whole man” (Eccl. 12:13), which suggests that those who revere the LORD and obey His Word will be healed of despair and inner vanity…

Read more “Wholeness and Faith…”

Strangers in this world…

John J Parsons

Among other things, the holiday of Sukkot reminds us that God’s people are “strangers” in this world; they are literally estranged and live as “resident aliens” — here, yet not here…. We wander; we are lonely; we yearn for our heavenly home. Life in this world is “olam ha’sheker,” the false world — full of deception, troubles, and struggle. Thus Abraham said to the sons of Chet: “I am a ‘stranger and sojourner’ (גֵּר־וְתוֹשָׁב) among you; sell me a burial site…” (Gen. 23:4), and likewise David confessed: “For we are strangers with You, mere transients like our fathers; our days on earth are like a shadow without abiding (1 Chron. 29:15). Faith affirms that underlying the surface appearance of life is a deeper reality that is ultimately real and abiding. It “sees what is invisible” (2 Cor. 4:18) and understands (i.e., accepts) that the “present form of this world is passing away” (1 Cor. 7:31). The life of faith therefore calls us to live as toshavim – sojourners – who are at an infinite “distance” from the world of appearances and who seek the Eternal. Sukkot means we ache with a divine “homesickness” as we look forward to our real home in heaven (Heb. 11:9-10). “O You who are at home deep within my heart, enable me to join you deep in my heart.”

1 Chron. 29:15 Hebrew reading lesson (click):

…

Chag Sukkot Sameach and Shabbat Shalom, my fellow sojourners in Messiah’s hope…

…

Surrounded by His Sukkah…

John J Parsons

The root idea of the word “sukkah” means to cover or surround, as in hedge of protection. The Hebrew root is used when Moses asked to behold God’s glory and the meaning of the name YHVH (יהוה), and God said, “Behold there is a place by me where you shall stand on the rock, and while my glory overtakes you I will cover you with my hand (וְשַׂכּתִי כַפִּי עָלֶיךָ) until I have passed by (Exod. 33:21-21). The hand of God (יַד־יְהוָה) is our sukkah, and indeed the LORD writes our names upon his palms and sets us as a seal upon his heart (Isa. 49:16; Sol. 8:6). Likewise David affirmed that God would treasure you within his sukkah and elevate you upon the Rock that is Messiah: “For he will hide me in his cloud (sukkah) in the time of trouble he will conceal me in the secret of his presence (tent), on the Rock he will raise me up” (Psalm 27:5).

Psalm 27:5 Hebrew reading lesson (click):

…

The LORD will conceal or “treasure you” (the word tzafan [צָפַן] means to prize as a treasure) in his Sukkah, that is, cover you with the Cloud of his Glory… in the day of trouble he will conceal you in his tent, that is, ba’makom – within his Dwelling place, under the shadow of his wings he protect you; he will elevate you upon the Rock which is Messiah (1 Cor. 10:4).

Since God’s Name (יהוה) means “Presence,” “Breath,” “Compassion,” “Love,” “Healing,” and so on, we are surrounded by his Sukkah at all times… In other words, you don’t have to be in a physical sukkah to be in His sukkah! May God open our eyes to see his glory! Sukkot Sameach be’Yeshua (סוכות שמחה בישוע) – Happy Sukkot in Yeshua!

…

…

Sukkah of the Heart…

John J Parsons

The word sukkot (סֻכּוֹת) is the plural of the Hebrew word sukkah (סֻכָּה), meaning a “booth” or “hut.” In traditional Judaism, a sukkah is a temporary structure used for “living in” (i.e., primarily eating meals or entertaining guests) throughout the week-long holiday. The purpose of the sukkah is to remind us of how God tenderly cared for the Israelites as they made their trek through the dangers of the desert. God spoke endearingly to Israel: “Follow me into the wilderness, into an unsown land” (Jer. 2:2).

The Scriptures state, “The LORD upholds all who are falling and raises up all who are bowed down” (Psalm 145:14). It has been said that the word sukkah can be understood as an acronym formed from the words someikh Adonai (סוֹמֵךְ יְהוָה), “the LORD upholds,” kol (כָּל), “all,” and ha’nofe’leem (הַנּפְלִים), “the ones who fall.” This suggests that those who make a sanctuary within their hearts, trusting in God’s indwelling Presence, will be upheld and kept from falling (Jude 1:24). God knows many need this truth to be made real in this hour…

The Kotzer Rebbe said that the verse, “this is my God, and I will praise him, my father’s God, and I will exalt him” (Exod. 15:2), may be understood as, “this is my God, and I will make a dwelling for Him within me.” Though the LORD is forever enthroned in heaven as our Creator, King, and Deliverer, we still must make a dwelling within us. He stands at the door and knocks. “Where does God dwell,” it is asked, “but where He is given a dwelling place, a sanctuary, a throne within the heart?”

Psalm 145:14 Hebrew reading lesson (click):

…

Shrine of the Heart…

John J Parsons

The sages have said that salvation may be likened to rebirth that delivers us from the “narrow places of Egypt” (i.e., from mitzrayim: -מ, “from,” and צַר, “narrow”) into newness of life… The first step of lasting deliverance (יְשׁוּעָה) is to receive the great revelation: “I AM the Lord your God” (אָנכִי יְהוָה אֱלהֶיךָ) which begins our healing process (Exod. 20:2). We are set free from our bonds to surface appearances when we are made fully conscious of God’s Presence, since we then understand everything in holy relationship with Ultimate Reality, the Ground and Source of all life (Acts 17:28). As it says in our Scriptures: “We look not to the things that are seen but to the things that are unseen: For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18). Therefore God says in our Torah, “Make for me a sacred place (מִקְדָּשׁ) so I can dwell within you” (Exod. 25:8). Each of us is created to be a “mishkan,” that is, a dwelling place for God. Making a sanctuary of the heart means choosing to stay connected with reality, attuning the heart to hear the Voice of the Spirit, and consciously walking before the Divine Presence.

…

Choosing to Believe…

John J Parsons

The Torah describes Sukkot (“Tabernacles”) as a holiday of joy and gladness: “You are to rejoice in your festival…. for seven days you shall keep the festival… so that you will be altogether joyful” (Deut. 16:14-15). Nevertheless we may wonder how we can celebrate in a world filled with suffering, death, and misery? Since God commands us to be joyful, however, we must therefore understand joy to be something more than temporal elation or fleeting pleasure, but rather as the result of the decision to believe in healing and life despite the appearances of this realm. “The world to come, the perfect world, we at least believe in; but this material world, this one here and now, how can anyone believe in it? The only thing to do is to run to the refuge of God” (Nachman). The joy of Sukkot, then, is the joy of hope, the conviction that “all shall be well, and all manner of thing shall be well.” Darkness will be overcome by the light; evil will become undone; all that is untrue shall be made true; and every tear shall be wiped away… The sukkah symbolizes the “Clouds of Glory” that surround our way in the desert – the “Divine Presence” beheld in faith. We find joy as we choose to believe in the deeper reality of God’s sheltering love…

Song of Songs 2:4 Hebrew reading lesson:

…

Getting Ready for Sukkot…

John J Parsons

On the Torah’s calendar, there is a quick transition from the somber time of the Jewish High Holidays (Rosh Hashanah through Yom Kippur) to the week-long celebration of the festival of Sukkot (called “Tabernacles” in the Christian tradition). If the High Holidays focus on the LORD as our Creator, our Judge, and the One who atones for our sins, then Sukkot is the time when we joyously celebrate all that He has done for us. Prophetically understood, the seven days of Sukkot picture olam haba, the world to come, and the Millennial Kingdom reign of Mashiach ben David. If Yeshua was born during Sukkot (i.e., conceived during Chanukah, the festival of lights), then another meaning of the “word became flesh and ‘tabernacled with us” (John 1:14) extends to the coming kingdom age, when He will again “sukkah” with his people during the time of his reign from Zion.

Since it represents the time of ingathering of the harvest, Sukkot prophetically prefigures the joyous redemption and gathering of the Jewish people during the days of the Messiah’s reign on earth (Isa. 27:12-13; Jer. 23:7-8). Indeed all of the nations that survived the Great Tribulation will come together to worship the LORD in Jerusalem during the Feast of Sukkot (Zech. 14:16-17). The holiday season therefore provides a vision of the coming Kingdom of God upon the earth, when the Word will again “tabernacle with us.”

The festival of Sukkot is celebrated for seven days (i.e., from Tishri 15-21) during which we “dwell” in a sukkah — a tent or “booth” of temporary construction, with a roof covering (schach) of raw vegetable matter (i.e., branches, bamboo, etc.). The sukkah represents our dependence upon God’s shelter for our protection and divine providence. We eat our meals in the sukkah and recite a special blessing (leshev Ba-Sukkah) at this time.

.

..

Sukkot is called “z’man simchateinu,” the “season of our joy.” Indeed, in ancient Israel, the joy of Sukkot was so renowned that it came to be called simply “the Feast” (1 Kings 12:32). Sukkot was a time when sacrifices were offered for the healing of the nations (Num. 29:12-40), and it was also a time when (on Sabbatical years) the Torah would be read publicly to all the people (Deut. 31:10-13).

From a spiritual perspective, Sukkot corresponds to the joy of knowing your sins were forgiven (during Yom Kippur) and also recalls God’s miraculous provision and care after the deliverance from bondage in Egypt (Lev. 23:43). Prophetically, Sukkot anticipates the coming kingdom of the Messiah Yeshua wherein all the nations shall come up to Jerusalem to worship the LORD during the festival (see Zech. 14:16). Today Sukkot is a time to remember God’s Sheltering Presence and Provision for us for the start of the New Year.