The
Law concerning
Times
and Seasons
82. That the new month shall be
solemnly proclaimed as holy, and the months and years shall be determine by the
new moon. (Ex. 12:2
“This
month shall be your beginning of months; it shall be the first month of the
year to you.) This command
teaches us that the new moon
symbolizes the beginning of the Luna month Elohim time table. The concept of
New Moon or Rosh Chodesh symbolizes renewal, the ability for the redeemed
community to rise up from oblivion and restore themselves. Just as the moon
disappears at the end of each month, but return and grow to fullness, so do the
redeemed must go through weeks or even month of renewal until we come to
maturity.
107.
Not to travel on Shabbat outside the limits of one's place of residence
(Ex. 16:29
“See!
For YAHVEH has given you the Sabbath; therefore He gives you on the sixth day
bread for two days. Let every man remain in his place; let no man go out of his
place on the seventh day). (This command does not mean that we cannot leave our home to help
our neighbor who is in need of help. What it does mean is to restrict the
amount of travel for that day any unnecessary travel is forbidden.)
108.
To sanctify Shabbat (Ex. 20:8 Remember the Sabbath day, to keep it holy.) This command teaches us that the weekly Sabbath is an indicator of the world to come. It
is what we are supposed to work towards. The millennium rule. A time when it
will be all Shabbat. It also represents the sign that those who keep Shabbat
are YAHWEH people.
109.
Not to do work on Shabbat (Ex. 20:9 Six days you shall labor and do all your
work, 10 but the seventh day is the Sabbath of the YAHWEH our El. In it you shall do no
work: you, nor your son, nor your daughter, nor your male servant, nor your
female servant, nor your cattle, nor your stranger who is within your gates.)( This command
teaches us that work in this
sense speak of work to make money. If the fence for your sheep pen broke down,
fix it. If there is a leaky roof repaired it temporary until the next day.)
110.
To rest on Shabbat (Ex. 23:12; 34:12 “Six days you shall do your work, and on
the seventh day you shall rest). This command teaches us that even though it represents a physical rest, it also represent
our spiritual rest, full maturity as our Messiah Yahushua.
111.
To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23: 14“Three times you shall
keep a feast to Me in the year:). This command teaches us that these annual “Moedim” feast days, are apart of the Yearly
cycle. As Shabbat is the weekly cycle, so is the annual Moedims part of the
yearly. As a plant goes through four seasons in its growth, so do humans. Each
one of these moedims represents a midterm test for us that will determine the
fruit of the spirit for that year.
112.
To rejoice on the festivals (Deut. 16:14 “And you shall rejoice
in your feast, you and your son and your daughter, your male servant and your
female servant and the Levite, the stranger and the fatherless and the widow,
who are within your gates). This command teaches us that the celebration of theses days, are a celebration of our
spiritual harvest. It is a significant test of our obedience to Torah and to
rejoice in our passing that test. It is a time to bring our peace offering.
113.
To appear in the Sanctuary on the festivals (Deut. 16:16 “Three times a year all
your males shall appear before the YAHWEH
our El in the place which He chooses: at the Feast of Unleavened Bread,
at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not
appear before YAHVEH empty-handed.) (This command
teaches us that the weekly
Sabbath, and the yearly Moedims it is Elohim time to meet with is people. It is
like having a date. It is YAHWEH who determines what time and in what order we
come to see Him. Not come empty handed.)
114.
To remove chametz on the Eve of Passover (Ex. 12:15‘Seven days you shall
eat unleavened bread. On the first day you shall remove leaven from your
houses. For whoever eats leavened bread from the first day until the seventh
day, that person shall be cut off from Yisrael.) (This command teaches us that as Passover is the first Moedim in the new year, it is the
beginning of the spring season of our spiritual lives. It is the time when we
remove from our selves last years burden, the old leaven, those silent leaven
that so easily overcome us). If we spent seven days repenting of our sins, and
the next forth days trying to keep it our. It is a very good chance that we can
spend the rest of the year without it. It is the leaven those earthly
influences that we are admonish to remove from our lives, what we got read of
last year should not be there next year, but the removal of other leaven that
still persist).
115.
To rest on the first day of Passover (Ex. 12:16 ‘On the first day there
shall be a holy convocation, and on the seventh day there shall be a holy
convocation for you. No manner of work shall be done on them; but that which
everyone must eat that only may be prepared by you.; Lev. 23:7‘On the first day you
shall have a holy convocation; you shall do no customary work on it.) (This command teaches us that on the first day and the seventh day
after Passover is also a Sabbath, no work is to be done. It is for an general
assembly of the People.)
116.
Not to do work on the first day of Passover (Ex. 12:16 ‘On the first day there
shall be a holy convocation, and on the seventh day there shall be a holy
convocation for you. No manner of work shall be done on them; but that which
everyone must eat that only may be prepared by you.; Lev. 23:7‘On the first day you
shall have a holy convocation; you shall do no customary work on it. (This command teaches us that the first day of Passover in on the
15th of Nissan, regardless of which day Passover falls on.)
117.
To rest on the seventh day of Passover (Ex. 12: 16 ‘On the first day there
shall be a holy convocation, and on the seventh day there shall be a holy
convocation for you. No manner of work shall be done on them; but that which
everyone must eat that only may be prepared by you; Lev. 23:7 ‘On the first day you
shall have a holy convocation; you shall do no customary work on it. 8‘But
you shall offer an offering made by fire to YAHVEH for seven days. The seventh
day shall be a holy convocation; you shall do no customary work on it.)( This command
teaches us that this day even
though it is a Holy day, there are certain amount of work such as cooking that
are allowed that is not permitted on the weekly Shabbat. It was on the first
day of Passover the Children of Yisrael left Egypt ,
it was on the seventh day they cross the Red Sea .)
118.
Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23: 8‘But you shall offer an
offering made by fire to YAHVEH for seven days. The seventh day shall be a holy
convocation; you shall do no customary work on it.) (This command
teaches us that on this day
the fire-offering the mussaf-offering is
offered. If the mussaf offering was omitted on one Sabbath, it could not be
offered on the following Sabbath. Even on the Sabbath or festival the first
offering of the day is the regular tamid-offering. Seven is the number of perfection,
it is also the number celebration or sabbatical. Seven years of continual
obedience to the Sabbath and yearly feast day under the control of the Holy
Spirit one will reach maturity. That is what the seven day of creation
represent.
119.
To eat matzah on the first night of Passover (Ex. 12:18 ‘In the first month, on
the fourteenth day of the month at evening, you shall eat unleavened bread,
until the twenty-first day of the month at evening.) The eating of unleavened bread, signify
that for seven years we must eat of the unleavened bread of Torah, the
undefiled Word of YAHWEH.
120.
That no chametz be in the Yisraelite's possession during Passover (Ex.
12:19 ‘For seven days no
leaven shall be found in your houses, since whoever eats what is leavened, that
same person shall be cut off from the congregation of Yisrael, whether he is a
stranger or a native of the land. 20‘You shall eat nothing leavened;
in all your dwellings you shall eat unleavened bread.). This command
teaches us that during this
period of our spiritual development, what I called building one’s Menorah, no
foreign religious activity must be found in us. No doctrine of the world should
be found anywhere in our position. Nothing that will causes us to get hot under
the collar, should manifest itself in us.
121.
Not to eat any
food containing
chametz on Passover (Ex. 12:20‘You shall eat nothing leavened; in all your
dwellings you shall eat unleavened bread.). This command teaches us that Passover signify the day we past from death unto life, after
that day no more corrupt doctrine no more corrupt influence must be found in
us. Anything that defile one life, anything that cause our temper to rise when
we going through the fire, must be eliminated. Leaven is a product that reacts
to heat when the dough is place into the oven of affliction.
122.
Not to eat chametz on Passover (Ex. 13:3 And Moses said to the
people: “Remember this day in which you went out of Egypt, out of the house of
bondage; for by strength of hand YAHVEH brought you out of this place. No
leavened bread shall be eaten.) (This command teaches us that Chametz may not be eaten. Again, the connection is made
between the Exodus and Chametz. Since the redeemed community was saved so
rapidly through a display of YAHWEH Mighty Hand, it is forbidden to enjoy
Matza. This would be a good time to put away TV for the seven days of
unleavened bread).
123.
That chametz shall not be seen in an Yisraelite's home during Passover
(Ex. 13:7“Unleavened bread shall
be eaten seven days. And no leavened bread shall be seen among you, nor shall
leaven be seen among you in all your quarters.) This command teaches us that Yahushua says if your hand offend
you, causing you to sin, cut it off, even if it is your eye, whatever it is,
remove it from our lives, which in this case is represent by the house. It is a
time for us to visit the Laver and apply the blood and the water that flows
from Messiyah’s side, for the removal of those attitudes in our lives that may
influence us against Torah.
124.
To discuss the departure from Egypt
on the first night of Passover (Ex. 13:8 “And you shall tell your son in that day,
saying, ‘This is done because of what YAHVEH did for me when I came up from Egypt Egypt
125.
Not to eat chametz after sundown on the fourteenth of Nissan (Deut. 16:3 “You shall eat no
leavened bread with it; seven days you shall eat unleavened bread with it, that
is, the bread of affliction (for you came out of the land of Egypt in haste),
that you may remember the day in which you came out of the land of Egypt all
the days of your life.) (This command teaches us that after one become saved, we must stop eating the old leaven of
the world system that causes us to blow our top whenever we are challenge.)
126.
To count forty-nine days from the time of the cutting of the Omer
(first sheaves of the barley harvest) (Lev. 23:15‘And you shall count for
yourselves from the day after the Sabbath, from the day that you brought the
sheaf of the wave offering: seven Sabbaths shall be completed. 16‘Count
fifty days to the day after the seventh Sabbath; then you shall offer a new
grain offering to YAHVEH. Deut. 16:9
“You
shall count seven weeks for yourself; begin to count the seven weeks from the
time you begin to put the sickle to the grain. (This command teaches us that according to the Torah (Lev. 23:15), we
are obligated to count the days from Passover to Shavu’ot. This period is known
as the Counting of the Omer. An omer is a unit of measure. On the second day
after Passover, in the days of the Temple , an
omer of barley was cut down and brought to the Temple Heavenly Kingdom
Haircuts during this time are also forbidden.
The 33rd day of the Omer (the eighteenth of Iyar) is a minor holiday
commemorating a break in the plague. The holiday is known as Lag b'Omer. The
mourning practices of the omer period are lifted on that date. The word
"Lag" is not really a word; it is the number 33 in Hebrew, as if you
were to call the Fourth of July "Iv July" (IV being 4 in Roman
numerals). There was at one time a dispute as to when the counting should
begin. The Pharisees believed that YAHVEH gave Moses an Oral Torah along with
the written Torah, and according to that oral Torah the word
"Shabbat" in Lev. 23:15 referred to the first day of Passover, which
is a "Shabbat" in the sense that no work is permitted on the day
(Rosh Hashanah and Yom Kippur are both referred to as "Shabbat" in
this sense, though they cannot both occur on a Saturday in the same year; see
Lev. 23:24 and 23:32; see also Lev. 23:39 the first and eight days of Sukkot
are called "Shabbat"). In this view, held by most Jews today, the
counting begins on the second night of Passover, that is, the day after the
non-working day of Passover. The Tzedukim (Sadducees) rejected the idea of an
oral Torah and believed that the word "Shabbat" in Lev. 23:15
referred to the Shabbat of the week when Pesach began, so counting would always
begin on a Saturday night during Passover. The Sadducees no longer exist;
today, only a small sect call the Karraites follow this view).
127.
To rest on Shavu'ot (Lev. 23:21‘And you shall proclaim
on the same day that it is a holy convocation to you. You shall do no customary
work on it. It shall be a statute forever in all your dwellings throughout your
generations.) (This command
teaches us that Shavu'ot, the
Festival of Weeks, is the second of the three major festivals with both
historical and agricultural significance (the other two are Passover and
Succot). Agriculturally, it commemorates the time when the first fruits were
harvested and brought to the Temple Mount
Sinai , and is also known as Hag Matan Torateinu (the Festival of
the Giving of Our Torah. The period from Passover to Shavu'ot is a time of
great anticipation. We count each of the days from the second day of Passover
to the day before Shavu'ot, 49 days or 7 full weeks, hence the name of the
festival is called Counting of the Omer. However if the second day falls on the
seventh day, then the counting starts on the Sunday. The counting reminds us of
the important connection between Passover and Shavu'ot: Passover freed us
physically from bondage, but the giving of the Torah on Shavu'ot redeemed us
spiritually from our bondage to idolatry and immorality. Shavu'ot is also known
as Pentecost, because it falls on the 50th day; however, Shavu'ot has no
particular similarity to the Christian holiday of Pentecost, which occurs 50
days after their Spring holiday. It is noteworthy that the holiday is called
the time of the giving of the Torah, rather than the time of the receiving of
the Torah. The sages point out that we are constantly in the process of
receiving the Torah, that we receive it every day, but it was first given at
this time. Thus it is the giving, not the receiving, that makes this holiday
significant. Shavu'ot is not tied to a particular calendar date, but to a
counting from Passover. Because the length of the months used to be variable,
determined by observation, and there are two new moons between Passover and
Shavu'ot, Shavu'ot could occur on the 5th or 6th of Sivan. However, now that we have a mathematically
determined calendar, and the months between Passover and Shavu'ot do not change
length on the mathematical calendar, Shavu'ot is always on the 6th of Sivan
(the 6th and 7th outside of Yisrael.)
128.
Not to do work on the Pentecost Shavu'ot (Lev. 23: 21‘And you shall proclaim
on the same day that it is a holy convocation to you. You shall do no customary
work on it. It shall be a statute forever in all your dwellings throughout your
generations.) This command
teaches us that work is not
permitted during Shavu'ot. It is customary to stay up the entire first night of
Shavu'ot and study Torah, then pray as early as possible in the morning. It is
customary to eat a dairy meal at least once during Shavu'ot. There are varying
opinions as to why this is done. Some say it is a reminder of the promise
regarding the land
of Yisrael
129.
To rest on Rosh Hashanah (feast of trumpet) Lev. 23: 24“Speak to the children
of Yisrael, saying: ‘In the seventh month, on the first day of the month, you
shall have a sabbath-rest,
a memorial of blowing of trumpets, a holy convocation.) (This command teaches us that Rosh Hashanah occurs on the first and
second days of Tishri. In Hebrew, Rosh Hashanah means, literally, "head of
the year" or "first of the year." Rosh Hashanah is commonly
known as the Hebrew New Year. This name is somewhat deceptive, because there is
little similarity between Rosh Hashanah, one of the holiest days of the year,
and the American midnight drinking bash and daytime football game. The name
"Rosh Hashanah" is not used in the Bible to discuss this holiday. The
Bible refers to the holiday as Yom Ha-Zikkaron (the day of remembrance) or Yom
Teruah (the day of the sounding of the shofar). The holiday is instituted in
Leviticus 23:24-25. The shofar is a ram's horn which is blown somewhat like a
trumpet. One of the most important observances of this holiday is hearing the
sounding of the shofar. A total of 100 notes are sounded each day. There are four
different types of shofar notes: tekiah, a 3 second sustained note; shevarim,
three 1-second notes rising in tone, teruah, a series of short, staccato notes
extending over a period of about 3 seconds; and tekiah gedolah (literally,
"big tekiah"), the final blast in a set, which lasts (I think) 10
seconds minimum. Click the shofar above to hear an approximation of the sound
of Tekiah Shevarim-Teruah Tekiah. The Bible gives no specific reason for this
practice. One that has been suggested is that the shoffar's sound is a call to
repentance. The shofar is not blown if the holiday falls on Sabbath. Another
popular practice of the holiday is Tashlikh ("casting off"). We walk
to flowing water, such as a creek or river, on the afternoon of the first day
and empty our pockets into the river, symbolically casting off our sins. Small
pieces of bread are commonly put in the pocket to cast off. This practice is
not discussed in the Bible, but is a long-standing custom.
Tashlikh is normally observed on the
afternoon of the first day, before afternoon services. When the first day
occurs on Sabbath, many synagogues observe Tashlikh on Sunday afternoon, to
avoid carrying (the bread) on Shabbat. You may notice that the Bible speaks of
Rosh Hashanah as occurring on the first day of the seventh month. The first
month is Nissan, occurring in March and April. Why, then, does the Jewish
"new year" occur in Tishri, the seventh month? Judaism has several
different "new years," a concept which may seem strange at first, but
think of it this way: the American "new year" starts in January, but
the new "school year" starts in September, and many businesses have
"fiscal years" that start at various times of the year. In Judaism,
Nissan 1 is the new year for the purpose of counting the reign of kings and
months on the calendar, Elul 1 (in August) is the new year for the tithing of
animals, Shevat 15 (in February) is the new year for trees (determining when
first fruits can be eaten, etc.), and Tishri 1 (Rosh Hashanah) is the new year
for years (when we increase the year number. Sabbatical and Jubilee years begin
at this time).).
130.
Not to do work on Rosh Hashanah (Lev. 23:24 “Speak to the children
of Yisrael, saying: ‘In the seventh month, on the first day of the month, you
shall have a sabbath-rest, a memorial of blowing of trumpets, a holy
convocation. 25 ‘You shall do no customary work on it; and
you shall offer an offering made by fire to YAHVEH) (This command teaches us that this day is an holy convocation, the
assembling of the People for this celebration. No work must be done on that
day.)
131.
To hear the sound of the shofar on Rosh Hashanah (Num. 29:1‘And in the seventh
month, on the first day of the month, you shall have a holy convocation. You
shall do no customary work. For you it is a day of blowing the trumpets.) (This command teaches us that it is to remind the people of the
different sound of the Shoffar. Terumah, Shevarim, and the Tekia; single blast,
three blast and the nine blast. All is well, something important is going to happen,
and the call for war.
132.
To fast on Yom Kippur (Lev. 23:27 Also the tenth day of this seventh month shall
be the Day of Atonement. It shall be a holy convocation for you; you shall
afflict your souls, and offer an offering made by fire to YAHVEH.)(This command
teaches us that it is the day
our Cohim Hagdol makes an atonement for us to His and our Father. It is the day
our report card is read to our Father, about the things we have accomplish
during the past year).
133.
Not to eat or drink on Yom Kippur (Lev. 23:29 For any person who is
not afflicted in soul on that same day shall be cut off from his
people.)( This command
teaches us that the
seriousness of this day is inscribe in the fact that we should reframe from
eating. The mere fact that we are willing to do what is required shows our
Father that we are serious about our spiritual growth)
134.
Not to do work on Yom Kippur (Lev. 23:31 “You shall do no manner
of work; it shall be a statute forever throughout your generations in all your
dwellings.). (This command
teaches us that the Day of
Atonement, when we make amends for our sins, must be set apart from all other
activity).
135.
To rest on the Yom Kippur (Lev. 23:32 “It shall be to you a sabbath of solemn
rest, and you shall afflict your souls; on the ninth day of the month at
evening, from evening to evening, you shall celebrate your Sabbath.). (This command
teaches us that Moses came
down from Mount Sinai on the tenth of Tishrei
with the second Tablet of the Law, signifying that YAHWEH had forgotten the
sins of Yisrael. Because of that day Yom Kippur represent an eternal day of
forgiveness, when the Evil inclination loses its grip on the Redeemed
community. It is also a day when we rest in the atonement that El YAHWEH has
made for us trough our Lord and Savior Yahushua).
136.
To rest on the first day of Sukkot (Lev. 23: 35 On the first day there
shall be a holy convocation. You shall do no customary work on it.)( This command
teaches us that this is the
time when we look forward for the return of our Messiah Yahushua. No one knows
the day or the hour, but we will know the season. Yahushua have only partly
fulfill this commandments. It was during this feast that He was born two
thousand year ago, when He came as the Lamb to be slather. When he returns
again, He will be the Lion of the Tribe of Judah. )
137.
Not to do work on the first day of Sukkot (Lev. 23:35 ……..You shall do no
customary work on it). (This command teaches us that Sukkot is the only festival that the Hebrew prayers describes
as a time of joy. It represent a time when the people have attained a long
sought after goal. The first day of Sukkot marks in the spiritual sense the
culmination of that year process.)
138.
To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36 ‘For seven days you shall offer an offering made
by fire to YAHVEH. On the eighth day you shall have a holy convocation, and you
shall offer an offering made by fire to YAHVEH. It is a sacred assembly, and
you shall do no customary work on it.) (This command
teaches us that to notice that
on the annual feast days we are required to make a fire, contrary to the
requirement for the seventh day Shabbat. The sense of the word is that the
Hebrew people should remain behind after the festival of Succos, to absorb its
teachings and dedicate himself to the service of El YAHWEH, the study of His
Torah, and a sojourn in His Sanctuary before returning to everyday life).
139.
Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36 …….you shall do no
customary work on it.) (This command teaches us that this day symbolize new beginning, a new Torah Cycle starts,
and also the day that Yahushua was circumcise).
140.
To take during Sukkot a palm branch and the other three plants (Lev.
23:40‘And you shall take for
yourselves on the first day the fruit of beautiful trees, branches of palm
trees, the boughs of leafy trees, and willows of the brook; and you shall
rejoice before the YAHWEH our El
for seven days. 41‘You shall keep it as a feast to YAHVEH for seven
days in the year. It shall be a statute forever in your generations. You shall
celebrate it in the seventh month.) (When
Yahoshua was born, He was born in a sukka. It was a dwelling place for the
animals. One could see the stars in the Heavens from inside the sukkot. This
feast has only been partly fulfilled by Yahshua).
141.
To read the book of the law every seven years. Deu 31:9 And Mosheh
wrote this Torah and gave it to the priests, the sons of Lĕwi, who bore the ark
of the covenant of יהוה, and to all the elders
of Yisra’ĕl. 10 And Mosheh commanded
them, saying, “At the end of seven years, at the appointed time, the
year of release, at the Festival of Booths, 11 when all Yisra’ĕl comes to
appear before יהוה your Elohim in the place which He chooses, read this
Torah before all Yisra’ĕl in their hearing. 12 “Assemble the people, the men
and the women and the little ones, and your sojourner who is within your gates,
so that they hear, and so that they learn to fear יהוה your
Elohim and guard to do all the Words of this Torah. What book of the law we must read every seven years. It is the book that
was place on the side of the Ark. Deu 31:26:25 that Mosheh
commanded the Lĕwites, who bore the ark of the covenant of יהוה, saying, 26 “Take this Book of the Torah, and you
shall place it beside the ark of the covenant of יהוה your Elohim, and it shall be there as a witness against you, 27
for I myself know your rebellion and your stiff neck. See, while I am still
alive with you today, you have been rebellious against יהוה, then how much more after my death? :28 “Assemble unto me all
the elders of your tribes, and your officers, so that I speak these words in
their hearing and call the heavens and the earth to witness against them. As this book of the law was to be read every seven years on Succoth; the
book of the law that was place on the inside of the Ark of the covenant was to
be reed every day. Exodus 40:20 And
he took the Witness and put it into the ark, and he put the poles
through the rings of the ark, and put the lid of atonement on top of the ark, Exo 25:16 “And into the ark you shall put the Witness which I
give you. Exo
25:21 “And you shall put the
lid of atonement on top of the ark, and put into the ark the Witness which I
give you. The witness that was place inside of the Ark
Colossians 2:14 Blotting
out the handwriting of ordinances that was against us, which was contrary to
us, and took it out of the way, nailing it to his cross; This Scripture verse has been miss quoted by
Christians, who want to find a excuse to do away with the law, saying that they
are under Grace, not under the law, yet scripture plainly says that the curse
of the law Deut 28:15-68, which is against us, was nail to the stake by
Yahushua. This law “Deu 31:9” was not one of the original 613 commandments, I
believe that it is indeed a commandment, because Moses commanded us to do this
every seven years, a the year of release.
142.
To dwell in booths seven days during Sukkot (Lev. 23:42‘You shall dwell in
booths for seven days. All who are native Yisraelites shall dwell in booths,) (This command
teaches us that camping, to
live outside is mandatory. When we live in these sukkot with a hole in the
roof, we are actually look up at night, with the expectation that our Messiah
might return. Scripture says that we will not be without a witness. The
Christian term Tabernacle means to dwell among. The first time Messiah came the
world did not know, except for a few wise men. Today we call it thanksgiving.
Our El YAHWEH gave us a time and a place to celebrate thanksgiving with our
family and friends, it is called sukkot.)( Joh 7:2 Now the Hebrew' feast of tabernacles was at
hand. 3 His brethren therefore said unto him, Depart hence, and go
into Judaea, that thy disciples also may see the works that thou doest. 4 For there
is no man that doeth any
thing in secret, and he himself seeketh to be known openly. If thou do these
things, shew thyself to the world. 5 For
neither did his brethren believe in him. 6
Then Jesus said unto them, My time is not yet come: but your time is
always ready. 7 The world cannot hate
you; but me it hateth, because I testify of it, that the works thereof are
evil. 8 Go ye up unto this feast: I go
not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he
abode still in Galilee.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? 12 And there was much
murmuring among the people concerning him: for some said, He is a good man:
others said, Nay; but he deceiveth the people. 13 Howbeit no man spake openly of him for fear
of the Jews. 14 Now about the
midst of the feast Jesus went up into the temple, and taught. ( John 7:2 describe
Sukkot as the feast of the Jews. If you were Greek and you were trying to
describe Sukkot to a people who did not understand tabernacles. How would you
describe it. By calling it a Jews feast, when it is one of the three feast that
El YAHWEH prescribe in Leviticus 23). Each festival day has its own required
mussaf-offering. This term indicates that if a mussaf was not offered on the
appropriate day, it may not be brought any other time except Passover. We
should dwell in booth. It was during this feast that Yahushua first coming took
place, I believe that His second coming will be like wise. No one knows the day
ore the time of the day, but we will know the season. That why we are admonish
to watch and pray. The reason for the holes in the roof of the Succot, is so
that we can have a clear view on the heavenly sky. As Succot is a seven day
festival, Yahushua send His disciples up to the feast and he came up in
stealth. When Yahushua return He will also return in stelth only those wise
virgins who keep His Commandments will be ready. If He comes this year, I will
be ready, if not maybe next year, or the year after.
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