Feast of Tabernacles -- The Blood Moon -- And Jesus

Hello my friends...

Yesterday, in conjunction with the Blood Moon of which so much has been written and said, was the first day of the Feast of Tabernacles. It is the seventh and final festival given to Israel, and is more formally known as Sukkot (סוכות). The word is derived from the Sukkah (סוכה), or booth, which symbolizes or calls to mind the booths or huts the Israelites lived in during their 40-year exodus from Egypt in the wilderness.

And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.

Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

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 the Lord your God. (Leviticus 23: 41-43)

To the average observer of the Jewish faith, this holiday represents a time of renewed fellowship with God, remembering his sheltering provision and care for us as we wander here in this "desert." The feast or festival lasts for eight days, during which they will "dwell" in the Sukkah, described below, which also signifies reliance on God's care and sustenance. Meals are partaken of there, and special daily blessings are spoken.

The most important part of the Sukkah is the roof, or "schach"(from the same root word as sukkah). The roof must be made of items that grow from the ground and are not manufactured into something new. Typically the Sukkah is a square or rectangular structure, with some sort of wall on two sides plus at least a hand-breadth on the third side. The roofing material must cover at least half of the roof space, producing at least some shade during the day, but leaving enough gaps to see the stars at night. None of the gaps or holes should be more than a hand-breadth of space. Finally, the shach should not be tied down or wired in any way, and should rest upon a wooden frame.

The walls can really be made of any material, and should reach close enough to the ground that a goat will not try to crawl under (three hand-breadths or less) and the top gap should be smaller than that.

The meaning or representation here is that the Sukkah is halfway between earth and God, the interface between the two. That's why the structure is halfway between man made and a growing thing: to symbolize the interface between Nature, or Creation, and our man-made world.

The meanings here have significance when we think of The Feast of Tabernacles in the time of Christ. The Feast is also known as a Feast of Gathering or Feast of Joy, where all nations are invited to come up to Jerusalem to pray and celebrate the Harvest, or gathering in, together. There would surely have been huge numbers of people gathered there, and the atmosphere one of great thankfulness and rejoicing.

Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.(Isaiah 56:7)

Feasts in Jerusalem were given to the Jews as commemorative as well as instructive celebrations. The activities and rituals performed during the feasts were designed to call to mind historical events as well as events prophesied as yet to come. The timing of this feast coincided with the harvest, which reminded the Jews of both the time when God gathered Israel out of Egypt as well as the time of the final harvest when Israel and all nations should be gathered unto the Lord.

There were four major aspects or activities associated with the Feast: 1) dwelling in the Sukkah, as described earlier; 2) lighting of enormous candelabra in the Court of Women; 3) additional sacrifices and offerings during the week; and 4) drawing water from the Pool of Siloam and pouring that water on the altar of the temple. Again, each of these activities was designed to incite feelings and recollections of events and prophecy.

On the evening of the first day of the feast (concidentally, the timing of our feast yesterday lined up perfectly with this), after the evening sacrifice, the temple gates would be left open so that the public could enter the Court of Women, which was between teh court of the Gentiles and Nicanor's gate. This was supposedly the most popular place in the temple to worship.

There were four giant (70 ft. tall) candelabra located there, and each day, including the first, priests would climb ladders and fill four giant bowls at the top with oil. The wicks were made of old clothing worn by the priests. The light was so bright that it was said to light up every courtyard in the city of Jerusalem. The lighting was accompanied by much rejoicing, dancing and song, which would last till the wee hours of the morning.

Additional sacrifices were made during the Feast: 70 bullocks, 14 rams, 98 lambs and 336 ephahs of flour (notice each number is divisible by 7, which signifies completion or perfection), more than any of the other feasts. The sacrifices were designed to remind participants of the great and last sacrifice which would point them toward their Savior.

Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the claw of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away. And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.(Alma 34: 13-14)

The last significant event is the water pouring at the alter of the temple. This may have been the most noteworthy event during the Feast. A group of priests would form up in procession, and travel from the temple to the Pool of Siloam, where he would fill a golden container with water. All the while, a choir would sing, and festival-goers would join in the procession. Much singing and rejoicing would accompany the procession back to the temple, where someone would blow the ram's horn (shofar) loudly. The priest would then take the water, along with a container of wine, to the altar of sacrifice. The priest would then place or pour the water, along with the wine, on the southwest corner of the altar, while the procession circled the altar, waving their lulavs (a bouquet of the four sacred species: citron, palm frond, myrtle branches and leafy willow tree branch).

The significance of this event is great. First, the pool was fed by a spring (Gihon Spring) and thus was "living water." It is likely that the pool was a "mikveh" or a ritual bath for purification, rather than a pool from which drinking and bathing water was taken. Thus, the living water, directly from God, was used to sanctify the person who cleansed himself in the pool, as well as the altar, during the ceremony. This parade and ceremony was not performed on the last day of the Feast, which was a Sabbath.

With all that as backdrop, let's look at the Savior's visit to the Feast of Tabernacles. I will assume that you all have read and are familiar with John chapters 7-9, which will form the foundation of the rest of this article.

At the time of the Feast, Jesus sent his disciples ahead to the feast, then went up alone later (John 7:10). This reminds us of another time when Jesus appeared to earth dwellers without disclosing his identity. Recall that He appeared to two disciples on the Road to Emmaus, which has been discussed at length. I posit that the reason for these visits was at least in part to teach/remind us that when he comes, it will be without fanfare or hooplah, and that if you are not prepared to see him, you simply won't recognize him.

Then said some of them of Jerusalem, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.(John 7:25-27).

Jesus went to the temple about the midway point of the feast (v. 14) and began teaching. John records very little of the teaching that took place. On the last, or "great" day of the Feast, when there was no water pouring ceremony, Jesus "stood and cried, saying, If any man thirst, let him come unto me and drink (v. 37). He that believeth on me, as the scripture hath said, ouot of his belly shall flow rivers of living water (v. 38)." On the day when man did not pour living water, Jesus proclaimed himself to be the source of living water for all men who would seek after him. John further clarified in v. 39 that the living water Jesus mentioned was the Holy Spirit, which testifies to those who would receive.

But unto him that keepeth my commandments I will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life. (D&C 63:23)

And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words. (Helaman 5:45)

For those who will receive the Spirit, the Lord freely shares. He is the source, after all. And once we are filled, we have that desire and ability to share it with others, as if with fire, and speaking marvelous words. Jesus further amplified his Messianic declaration in Chapter 8, which takes place shortly after the Feast, when the great candelabras had been extinguished, when he stated: "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life (v.12)." Instead of the great candelabra in the Court of Women, Jesus himself is the great light of the world, that can fill every corner with light, and thus with courage, hope and comfort.

For the sake of brevity, let us skip ahead in the narrative to Chapter 9 of John. Shortly after conclusion of the Feast, Jesus is leaving the temple. He notices "a man which was blind from his birth (v.1)." This man had never seen light. Regardless of the reason for his blindness, the Savior used this moment to teach not only the man, but his disciples as well. In verse 5, he states "As long as I am in the world, I am the light of the world." He reminded them again, thus, that the source of spiritual learning was Himself, and only through seeking that light can one receive the knowledge required to find everlasting life.

Jesus then made clay from the soil, anointed the eyes of the blind man, and told him to go wash in the Pool of Siloam. Note the great symbolism here: Jesus had just barely said, in verse 4, "I must work the works of him that sent me..." Now look at verse 7 again, which tells us that Siloam is translated to mean "Sent." So, Jesus, sent by the Father to do works here, "sends" the blind man to the living water of Siloam, meaning "Sent." By cleansing his eyes with the water, his literal eyes were opened, and he received light, or in his case, vision.

Thus, the Pool of Siloam becomes a symbol of the Savior Himself, and we can see what great meaning this has in regard to the cleansing of the altar in the temple each day with water drawn from that pool. By washing away the stains of the world, with living water drawn from the Savior, we can have our own eyes opened, receiving light and eternal salvation.

The Savior has superimposed himself on most aspects of the Feast, reminding us that all signs and symbols in the gospel point to him, and that by partaking of the water, the Spirit and the knowledge that he offers we can obtain the fountain of salvation. 

The signs in the heavens, the symbols of the Feast, all of these have been placed in front of us for our learning and education... there is so much for us to learn, if we will simply allow ourselves to be "sent" to the pool...