Jewish Year 5776: Sep 28, 2015 – Oct 4, 2015
The Rise of David’s Fallen Sukkah
THE TWELVE TRIBES OF ISRAEL IN UNITY UNDER THE DIVINE MANDATE OF MASHAICH
– Rebuilding of the “sukkah of David”—the Holy Temple (Beit Hamikdash)
“הרחמן הוא יקים לנו את סוכת דוד הנופלת – May the All-Merciful One re-establish the fallen sukkah of [King] David.” Birkat Hamazon
The Sukkah of Redemption
the Grace after Meals (Birkhat Hamazon) recited during the holiday of Sukkot, there is a beseeching G-d for the—הרחמן הוא יקים לנו את סוכת דוד הנופלת —special prayer inserted restoration of “the fallen sukkah of David.” The reference is to a verse in the prophetic book of Amos (9:11) that states, in connection with the redemption of the Jewish people, “ ההוא ביום הנופלת דויד סכת את אקים —at that time, I shall erect the fallen sukkah of David.” Many of the classical commentators, such as Rashi and the Radak, explain that this is a reference to the reestablishment of the Davidic monarchy.
Interestingly, the Mahari Kara offers a different explanation of the meaning of “the fallen sukkah of David” in his commentary to Amos. According to the Mahari Kara, the sukkah is a reference to the Beit Hamikdash, to the Holy Temple in Jerusalem that was destroyed. Accordingly, our prayer denotes a yearning toward the restoration of the Holy Temple. Is there a clear connection between the sukkah and the Holy Temple? Perhaps the connection can be gleaned from a passage in the Talmudic tractate of Sukkah (11b) indicating that the clouds of glory originated at the time of the creation of the world, when a “mist arose from the earth” (Bereishit 2:6; Targum Yonatan ad locum) forming the clouds above that “watered the whole face of the ground”.
It would seem, based on this passage that the sukkah, which commemorates the clouds of glory, symbolizes the pristine state of pure reliance upon the Almighty that existed at the time of creation. The Talmud states that the Heavens rejoiced on the day of the building of the Tabernacle as if the world was created on that day (Megillah 10b). The Holy Temple, which represents a fulfillment of the mitzvah to build a tabernacle in the Land of Israel (see Rambam, Mitzot Aseh 20, Hilkhot Beit HaBechira 1:1, and Kesef Mishneh ad locum), serves as a manifestation of the return to a state of spiritual perfection that existed at the time of creation. The sukkah, through its evocation of the original clouds of glory that hovered over the world during that time, provides the same opportunity to connect to that state of spiritual perfection as the Holy Temple itself. Hence the association of the sukkah with the “sukkah of David” representing the Holy Temple becomes perfectly understandable. This association of the sukkah with the Holy Temple also helps to explain why the sukkah structure is endowed with Divine sanctity (Sukkah 9a), and why the mitzvah of “living” in the sukkah precludes any kind of activity that is not respectful or dignified (Orach Chaim 639:1), similar to the requirement of maintaining dignity in the area of the Holy Temple (see, e.g., Yevamot 6b). Through the observance of the mitzvah of sukkah which enables us to relive the pure, unadulterated state of devotion to G-d at the time of the creation of the world, we are able to focus our aspirations upon the rebuilding of the “sukkah of David”—the Holy Temple— which represents the spiritual pinnacle of creation.
In similar fashion, Rabbi Meir Zvi Bergman writes (Sha’arei Orah 1:318-319) that the comparison of the sukkah to the Holy Temple is a reference to the spiritual essence of the Holy Temple. The proof is that the Temple is described as the “sukkah of David” when in fact the Temple was built by his son King Solomon. The reason the Temple is attributed to King David rather than to his son is because, as indicated in the Talmud (Shabbat 30a), the gates of the holiest chambers of the Temple only opened up for Solomon in the merit of his father, who conceived the idea of building the Temple during his lifetime. King David thus represents the spiritual essence of the Temple, as opposed to King Solomon who represents its physical manifestation. When we pray for the restoration of the sukkah of David, we demonstrate our yearning for the spiritual closeness with the Almighty that is achieved through the essence of the Holy Temple. The connection with the Tabernacle and the Holy Temple also helps to explain the timing of the celebration of Sukkot. The Vilna Gaon (commentary to Shir Hashirim 1:4)- in response to the question posed by the Tur (Orach Chaim 625) regarding why Sukkot is celebrated in Tishrei as opposed to Nissan when the exodus from Egypt took place and the clouds of glory began to protect the Jewish people- explains that the holiday of Sukkot was timed to coincide with the date of the beginning of the construction of the Tabernacle. Moses delivered the second set of Tablets to the Jewish people on the 10th of Tishrei and taught them the laws of the Tabernacle on the 11th of Tishrei (Rashi, Shmot 35:1). Afterwards, the Jewish people gathered materials for construction on the 12th and 13th of Tishrei (based on Shmot 36:3 that the donation period consisted of two days), and Moses then dispensed the materials on the 14th of Tishrei.. Thus, the actual construction of the Tabernacle commenced on the 15th of Tishrei, which is the first day of Sukkot. Similarly, it recounts that the dedication of the Holy Temple by King Solomon took place immediately prior to the time of the Sukkot holiday (Melachim 1, 8:2, 65-66).
The rebuilding each year of the sukkah, which evokes the clouds of glory of creation, and the Holy Temple as the spiritual pinnacle of creation, propels the Jewish nation to become united and worthy of the future redemption that will usher in the Kingdom of David for eternity. Furthermore, as the Maharal indicates, we are blessed with the ability to bring about this ultimate sukkah of redemption in a heartbeat.
For forty years, as our ancestors traversed the Sinai Desert, following the Exodus from Egypt, Miraculous, Clouds of glory surrounded and hovered over them, shielding them from the dangers and discomforts of the desert. Ever since, we remember G-d’s kindness and reaffirm our trust in His providence by dwelling in a sukkah–a hut of temporary construction with a roof covering of branches–for the duration of the sukkot festival(on the Jewish Calendar Tisheri 15-21), for seven days and nights, we eat all our meals in the sukkah and otherwise regard it as our home.
On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the Most High. -Leviticus 23:34
You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42
Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.
The Torah commands three things regarding the festival of sukkot: To Gather four species ( Lev 23: 40);To rejoice before the Most High ( Deut 16: 13-14);To live in a sukkah (Lev 23: 42)
The month of Tishrei begins the autumn season (tekufah), whose three months–Tishrei, Cheshvan, Kislev–correspond to the three tribes of the camp of Ephraim–Ephraim, Menashe, Benjamin-who were situated to the west in the desert encampment of the Jews.
“The eyes of G-d your G-d are always on it, from the beginning of the year until the end of the year” [Deuteronomy 11:12]). We will bring home a heart of wisdom” (Psalms 90:12).
As the seventh month from Nissan (the month of Jewish redemption and independence), Tishrei is the “dearest” of months, as is said: “All sevens are dear” (Vayikra Rabbah 29:11).
Tishrei begins the six months of the winter, which correspond to six levels of “reflected light” (in Divine service-“arousal from below”). This is alluded to in the name Tishrei which begins with the three letters tav, shin, reish, in the”reflected” order of the alef-beit (from end to beginning).
The tribe of the month of Tishrei is Ephraim. The name Ephraim derives from G-d’s first commandment to Adam on the day of his creation-the first of Tishrei, Rosh HaShanah: “be fruitful and multiply” (Genesis 1:28). at Torah:
The Ten Days of Repentance correspond to “His left hand is under my head” (Song of Songs 2:6); the first six days of Sukkot correspond to “His right hand embraces me;” the seventh day of Sukkot, Hoshana Rabah, corresponds, in particular, to “He shall kiss me with the kisses of His mouth” (Song of Songs 1:2); Shemini Atzeret and Simchat Torah correspond to the actual union itself, which begins the Divine state of “pregnancy” until the Divine birth of new souls of Israel on the seventh day of Pesach, the day of the splitting of the Red Sea to give birth to new souls-new Divine consciousness.
From the House of Judah
Most High gives the commandments of the holidays, including the holiday of Sukkot, on which we are commanded to hold the four species – namely, the citron (etrog), palm branch (lulav), myrtle (hadas), and willow (arava) – together.
“And you shall take for yourselves on the first day [of Sukkot] the fruit of the beautiful tree, date palms, a branch of the thick-bough tree, and willows of the brook.” (Lev. 23:40)
[The Sages explain:] “The fruit of the beautiful tree” is the etrog; “date palms” refers to the palm stem [lulav]; “a branch of the thick-bough tree” is the myrtle [hadas]; and “willows” of the brook” is the willow branch [arava]. (Sukka 32b, 35a)
Our Sukkahs are symbolic of the Clouds of Glory which accompanied and protected the Children of Israel in the desert.
The 18th century kabbalist, Rabbi Moshe Chaim Luzzatto, wrote the following about the link between the Heavenly Clouds and Sukkot:
Sukkos observances in general are related to the Clouds of Glory. Besides the physical benefit of providing shelter and protection, these Clouds also provided an important spiritual benefit. Just as these Clouds caused Israel to be set apart, and elevated physically, they likewise were responsible for the transmission of the Essence of illumination that made them unique. As a result, they were differentiated from all peoples and literally elevated and removed from the physical world itself … This is the Light of holiness, transmitted by G-d which surrounds every righteous man of Israel, distinguishing him from all other individuals, and raising and elevating him above them all. This is the concept that is renewed every Sukkos through the sukkah itself .
The idea of Messiah coming on the clouds is found in the Tenakh, , the Talmud and the Zohar.
Daniel 7:13 – I was seeing in the visions of the night, and lo, with the clouds of the heavens as a son of man was [one] coming, and unto the Ancient of Days he hath come, and before Him they have brought him near.
4 Ezra 13:1-9; 25,26,35,36 – And it came to pass after seven days that I dreamed a dream by night: and I beheld, and lo! there arose a violent wind from the sea, and stirred all its waves. And the wind caused the likeness of a form of a man to come out of the heart of the seas. And this Man flew with the clouds of heaven.
Talmud – Mas. Sanhedrin 96b – R. Nahman said to R. Isaac: ‘Have you heard when Bar Nafle [son of the clouds] will come?’ ‘Who is Bar Nafle?’ he asked. ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’ — ‘Even so,’ he rejoined, ‘as it is written, in that day I will raise up the tabernacle of David ha-nofeleth [that is fallen].’ He replied, ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.’ Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city; in the second, the arrows of hunger will be sent forth; in the third, a great famine, in the course of which men, women, and children, pious men and saints will die, and the Torah will be forgotten by its students; in the fourth, partial plenty; in the fifth, great plenty, when men will eat, drink and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds; in the seventh, wars; and at the conclusion of the septennate(period of seven years) the son of David will come.
The Zohar directly associates Daniel 7:13 with the Messiah who will establish the Kingdom of G-d:
Soncino Zohar, Bereshith, Section 1, Page 145b – R. Hiya then followed with a discourse on the verse: I wisdom dwell with prudence, and find out knowledge of devices (Prov. VIII, 12). ‘ “Wisdom” here’, he said, ‘alludes to the Community of Israel; “prudence” signifies Jacob, the prudent man; and “knowledge of devices” alludes to Isaac, who used devices for the purpose of blessing Esau. But since wisdom allied itself with Jacob, who was possessed of prudence, it was he who was blessed by his father, so that all those blessings rested on him and are fulfilled in him and in his descendants to all eternity. Some have been fulfilled in this world, and the rest will be fulfilled on the advent of the Messiah, when Israel will be one nation on earth and one people of the Holy One, blessed be He. So Scripture says: “And I will make them one nation on earth” (Ez. XXXVII, 22). And they will exercise dominion both on high and here below, as it is written: “And, behold, there came with the clouds of heaven one like unto a son of man” (Dan. VII, 13), alluding to the Messiah, concerning whom it is also written: “And in the days of those kings shall the G-d of heaven set up a kingdom, etc.” (Ibid. II, 44). Hence Jacob desired that the blessings should be reserved for that future time, and did not take them up immediately.’
Other rabbinic sources similarly link the Temple and Sukkot within the framework of the Messianic period. In Midrash Leviticus Rabbah, Rabbi Levi is cited by Rabbi Berakhiah as saying that the Jews will be rewarded with the rebuilding of the Temple and with the coming of the Messiah in exchange for their observance of the Sukkot holiday (Lev. Rabbah 30:15).
Likewise, the Midrash anthology Yalkut Shimoni on Leviticus 23 lists numerous rewards in the World to Come that the Jews will earn for observing the holiday of Sukkot in the present World. One of these rewards is G-d’s protection from the catastrophic war that will destroy many members of non-Jewish nations, and that will culminate in a gathering of nations at the JerusalemTemple in harmonious worship of Most High (Yalkut Shimoni on Lev. 23, parsha 653).
Prior to sounding the shofar on Rosh Hashanah we recite, “He will choose our heritage for us, the pride of Jacob that He loves”. Psalms 47:5
What’s more, G-d’s Joy enters the Torah. We cause the Torah to obtain happiness! And by dancing, we become the Torah’s feet. For the rest of the year our Torah footwork is displayed by establishing fixed times for study and by performing mitzvot. Our joy and divine service on Simchat Torah extends to every day of the year. Through this, each individual Jew is redeemed as David said, “He redeemed my soul in peace”. Psalms 55:19
A Midrash imparts a similar teaching: “The seven-day Sukkot period is compared to a seven-day feast which a king serves his subjects. But on the eighth day he tells his dearest friends, ‘Come and take a meal, you and I together.’” Scripture commands this exclusivity, “On the eighth day you shall have a solemn assembly.” (Num. 29:35) On this King Solomon comments, “Let them be only yours, and not the strangers with you.” Proverbs 5:17 The Zohar adds, “Israel and the King are alone together.” From all of this we discern that Shemini Atzeret is an extension and conclusion of the days of Sukkot.
On Simchat Torah…”Man becomes the feet of Torah”… of this, Chasidut says, “Man becomes the feet of Torah.
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old….Amos 9 :11
The Malbim agrees that it’s referring to the Davidic Dynasty. And The rebuilding of the kingdom will need to be done in three stages from Malbim notes):
- At first, Hashem will establish a Nasi for us to lead us in a temporary way like a Sukkah (אָקִים אֶת-סֻכַּת דָּוִיד הַנֹּפֶלֶת), but the Sukkah is still in ruins
- Then, that leader will return people toward Hashem, thereby repairing the breaches and restoring what is broken (וְגָדַרְתִּי אֶת-פִּרְצֵיהֶן, וַהֲרִסֹתָיו אָקִים)
- Finally, that leader will become a more permanent leader. Namely, the King Mashiah.(וּבְנִיתִיהָ, כִּימֵי עוֹלָם)
The Malbim brings another verse to support this idea. Ezek 34 :23 – 24
We pray that The Merciful One will reestablish for us the Sukkah of David that is fallen.
The WatchMen from Israel Witness:
THE KEY OF DAWID A MUST TO KNOW FOR EPHRAIM AND MANASSEH……BUT NOT WITHOUT THE JEWS.
Rev 3:7-8 “And to the messenger of the assembly in Philadelphia write, ‘He who is set-apart, He who is true, He who has the key of Dawiḏ, He who opens and no one shuts, and shuts and no one opens, says this: 8 “I know your works – see, I have set before you an open door, and no one is able to shut it – that you have little power, Yet have guarded My Word (dvar), and have not denied My Name.
What is this amazing mystery of the Key of David?
A friend of my, wrote me a ‘study’ about The Key of Dawid. After talking and Praying with my friend from behind the rivers of Kush, Efrayim Gaddi, I decided to share, he ‘ordered’ me, it with you…Eze 37:15-28 And the word of יהוה came to me, saying,
16 “And you, son of man, take a stick for yourself and write on it, ‘For Yehuḏah and for the children of Yisra’ĕl, his companions.’ Then take another stick and write on it, ‘For Yosĕph, the stick of Ephrayim, and for all the house of Yisra’ĕl, his companions.17 “Then bring them together for yourself into one stick, and they shall become one in your hand.18 “And when the children of your people speak to you, saying, ‘Won’t you show us what you mean by these? 19 say to them, ‘Thus said the Master יהוה, “See, I am taking the stick of Yosĕph, which is in the hand of Ephrayim, and the tribes of Yisra’ĕl, his companions. And I shall give them unto him, with the stick of Yehuḏah, and make them one stick, and they shall be one in My hand. 20 “And the sticks on which you write shall be in your hand before their eyes.21 “And speak to them, ‘Thus said the Master יהוה, “See, I am taking the children of Yisra’ĕl from among the gentiles, wherever they have gone, and shall gather them from all around, and I shall bring them into their land.22 “And I shall make them one nation in the land, on the mountains of Yisra’ĕl. And one sovereign shall be sovereign over them all, and let them no longer be two nations, and let them no longer be divided into two reigns.23 “And they shall no longer defile themselves with their idols, nor with their disgusting matters, nor with any of their transgressions. And I shall save them from all their dwelling places in which they have sinned, and I shall cleanse them. And they shall be My people, and I be their Elohim,24 while Dawiḏ My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws, and shall do them.25 “And they shall dwell in the land that I have given to Yaʽaqoḇ My servant, where your fathers dwelt. And they shall dwell in it, they and their children and their children’s children, forever, and My servant Dawiḏ be their prince forever.
Amos 9:14-15 “And I shall turn back the captivity of My people Yisra’ĕl. And they shall build the waste cities and inhabit them. And they shall plant vineyards and drink wine from them, and shall make gardens and eat their fruit.15 “And I shall plant them on their own soil, and not uproot them any more from their own soil I have given them,” said יהוה your Elohim! 26 “And I shall make a covenant of peace with them – an everlasting covenant it is with them. And I shall place them and increase them, and shall place My set-apart place in their midst, forever.27 “And My Dwelling Place shall be over them. And I shall be their Elohim, and they shall be My people.28 “And the gentiles shall know that I, יהוה, am setting Yisra’ĕl apart, when My set-apart place is in their midst – forever.”
Jer 30:9 ‘And they shall serve יהוה their Elohim and Dawiḏ their sovereign, whom I raise up for them.
This promise is what we know in scripture as the Davidic covenant that Yahweh made with King David and assures that the coming Messiah would have to be from the lineage of the House of David to qualify to rule in this millennial Temple.
I believe, the findings in this study is MOST IMPORTANT for Ephraim and Manasseh who Bait Ya’acob International try to call for uniting together in one organization, an Ephraim Agency the way to become a Nation unto Yahweh under Messiah Ben Yoseph and His Divine Mandate.
Yes, it is very important to understand it NOW, because we live in very critical times. We can say we live in a heavy time, the war for the Temple Mountain and….. the rest of Israel comes NOW in her highest point…..
Very clearly in the prophecy in Amos 9:11 Yahweh states that in the Messianic age when Israel will return to being a nation that He will raise up the tabernacle of David that has fallen and raise up its ruins and build it as in the days of old. This is speaking about archaeology and that the digging and raising up the tabernacle of David that King Solomon covered up is the very sign of the Messiah’s return.
Zec 6:12-13 and shall speak to him, saying, ‘Thus said יהוה of hosts, saying, “See, the Man whose name is the Branch1! And from His place He shall branch out, and He shall build the Hĕḵal of יהוה. 13 It is He who is going to build the Hĕḵal of יהוה. It is He who is going to bear the splendour. And He shall sit and rule on His throne, and shall be a priest on His throne, and the counsel of peace shall be between……
The Apostle Jacob also prophesied about the Tabernacle of David being found and restored.
Act 15:15-17 “And the words of the prophets agree with this, as it has been written:
16 ‘After this I shall return and rebuild the Booth of Dawiḏ which has fallen down. And I shall rebuild its ruins, and I shall set it up,17 so that the remnant of mankind shall seek יהוה, even all the gentiles on whom My Name has been called, says יהוה who is doing all this,’ Look however in verse 17 where the finding and unearthing the tabernacle of David is also linked with re-gathering the people around the earth who are called by His name (Israel). This is most interesting as only since the mid 1990’s has there been a worldwide movement of believers being inspired by the Holy Spirit that they are not gentiles, but actually remnants from the lost tribes of Israel called in scripture Ephraim, which was the head tribe of the north.
Let’s look in the book of Romans what it means when the northern tribes of Israel will recognize their True identity.
Rom 11:1-2a I say then, has Elohim rejected His people? Let it not be! For I also am a Yisra’ĕlite, of the seed of Aḇraham, of the tribe of Binyamin. 2 Elohim has not rejected His people whom He knew beforehand….. Rom 11:5 So therefore also, at this present time a remnant according to the choice of favour has come to be.
Rom 11:11-12 I say then, have they stumbled that they should fall? Let it not be! But by their fall deliverance has come to the gentiles, to provoke them to jealousy. 12 And if their fall is riches for the world, and their failure riches for the gentiles, how much more their completeness!
Rom 11:15 For if their casting away is the restoration to favour of the world, what is their acceptance but life from the dead?
The covenant Yahweh made was with the House of Israel and since they were cast into Diaspora when Yeshua sent out the Apostles in the New Covenant He told them not to go the way of the gentiles but go to the lost sheep of the house of Israel (Math 10:6).
However, Yahweh is not a respecter of persons and as the Apostles took the message of salvation to the nations anyone of any race or place could join themselves to Israel if their heart was one of repentance toward Yahweh and they accepted torah and faith in Yehshua our Mashiach.
That is why Yahweh states in verse 11, that their falling away became salvation for the nations. However, it also states in verse 15 that their restoration will be life from the dead;
THE RESURRECTION! So we see that the rebuilding and restoration of the tabernacle of David is linked with the understanding and restoration of Israel understanding their identity, which will bring the return of Messiah and the resurrection of the dead. This is why the finding and restoring of David’s tabernacle is so important and a marker to the remnant believers that Yehshua’s return is close.
This is one of, if not the most fascinating finds of our time and clearly is a marker to the closeness of the day we are living in.
Remember always by whatever you study,
Deu 30:10 if you obey the voice of יהוה your Elohim (The Voice of the Messenger of His Presence), to guard His commands and His laws which are written in this Book of the Torah, if you (that is!) turn back to יהוה your Elohim with all your heart and with all your being.
On the seventh day of Sukkot we will welcome and honor King David, and with strengthened resolve make the blessing: “The Compassionate One, may He raise for us the Fallen Sukkah of David”. Soon, in our days.
From the House of Israel/Efrayim
Sukkot is to be celebrated for seven days. However, in Leviticus 23:36 it is written of Sukkot:
“For seven days present offerings made to the LORD by fire, and on the eighth day hold a sacred assembly and present an offering made to the LORD by fire. It is the closing assembly; do no regular work.”
Notes: The prayers were instituted corresponding to the daily offerings—Berachot 26b;Prayer is the worship of the heart-—Taanit 2a ; The heart is compared to an altar-—Akeida,Tzav; Torat HaOlah 1:24
In the midst of describing a seven-day festival, Elohim mentions an “eight day.” This “extra” day is called Shemini Atzeret (“the eighth conclusion”). It is celebrated on the eighth day of the feast of Tabernacles, on the day of Tishrei 22. It is considered the eighth day of the celebration of Succot and represents Olam Haba, (World to Come) the time that comes after the Millennium. The eighth day is therefore, a picture of eternity — and rejoicing in eternity.
The Key of David raises the fallen tabernacle of David and the Tabernacle of David is linked with the understanding and restoration of Israel and moreover to understand their true identity of Efrayim/Israel and gentiles who follows the Torah framework under the divine mandate of Mashiach.
The True identity comes with weeping and by obeying the Voice or guarding the Devar(word) ….
May the Most High shows mercy and established the renewed covenant with the House of Israel.
As it is written: ( Exodus 19 : 5) Now then, if you will indeed obey My voice and keep My covenant….
(Rev3:7-8)……………..Yet have guarded My Word (dvar), and have not denied My Name.
After these things the Devar(Word) Hashem came unto Avram in a vision.. (Gen 15) And I will establish my covenant between me……(Gen 17)
Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders Yahweh had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how Elohim at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up,” Acts 15:12-16.
The early leaders understood the plan of the ages that David’s tabernacle, or house, is being rebuilt as believers come to National identity as Israel through the Messiah. The twelve tribes are being assembled from the nations, thus the house of David is being restored.
Jer 31:31-37 “See, the days are coming,” declares יהוה, “when I shall make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah1, Footnote: 1See Heb. 8:8-12, Heb. 10:16-17.
33 “For this is the covenant I shall make with the house of Yisra’ĕl after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.
Key of David – Restoration of Israel among the nations and Guarding the “Word of Most High”
As it is written:
Then I will set the key of the house of David on His shoulder, when He opens no one will shut, and when He shuts no one will open…….. Isaiah 22:20-25
These are the words of him who is holy and true, who holds the Key of David……..– Revelation 3 : 7-13
When that day comes, I will raise up the fallen sukkah of David…….. so that Isra’el can possess what is left of Edom and of all the nations bearing my name…Amos 9: 11 – 12
Yahweh appeared to Abram, and said unto him … I will make my covenant between me and thee, and will multiply thee exceedingly. …and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee…. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a G-d unto thee, and to thy seed after thee. – Genesis 17:1-7
Jacob’s blessing upon Ephraim and his descendants was essentially an extension of Yahweh’s promise to Abraham: …. And he blessed Joseph, and said … his[Ephraim’s] seed shall become a multitude of nations. – Genesis 48:14-19
Young Man – Joshua (Efrayim) – “Young man” Who Guarded …..
As it is written in Zohar:
Soncino Zohar, Shemoth, Section 2, Page 164a – Then he began to expound to them this verse: A song of degrees for Solomon (li-shelomoh). Except the Lord build the house, they labour in vain that build it; except the Lord guard the city, the watchman waketh but in vain (Ps. CXXVII, 1-2). Said he: ‘Was it Solomon who composed this Psalm when he built the Temple? (for li-shelomoh could be understood to mean “of Solomon”). Not so. It was King David who composed it, about his son Solomon, when Nathan came to him (David) and told him that Solomon would build the Temple. Then King David showed unto his son Solomon, as a model, the celestial prototype of the Temple, and David himself, when he saw it and all the activities connected with it, as set forth in the celestial idea of it, sang this psalm concerning his son Solomon. There is also yet another interpretation, namely, that “for Solomon” (li-shelomoh) refers to Him “whose is the peace” (shalom), and this psalm is a hymn above all hymns, which ascends higher than all. “Except the Lord build the house”: King David saw all the seven pillars upon which that house, the Universe, stands-for they stand row upon row-and above them all is the Master of the House, who advances with them, giving them power and strength, to each in turn. It is concerning this that King David said: “Except the King, whose is the peace, and who is the Master of the House, build the house, they labour in vain that build it”-that is to say, the pillars. Except the Lord-the King, whose is the peace-guard the city, “the watchman waketh but in vain”. This is the pillar upon which the Universe stands, namely the “Righteous” who keeps waking guard over the City. The Tabernacle which Moses constructed had Joshua for its wakeful and constant guard; for he alone guarded it who is called the “young man”, namely Joshua, of whom it says: “Joshua, the son of Nun, a young man, departed not out of the Tent” (Ex. XXXIII, 11). Later in its history it was another “young man” who guarded it, namely Samuel (I Sam. 1l, I8), for the Tabernacle could be guarded only by a youth. The Temple, however, was guarded by the Holy One Himself, as it is written, “Except the Lord guard the City, the watchman waketh but in vain”. And who is the watchman? The “young man”, Metatron. And you, holy saints, ye are not guarded as the Tabernacle was guarded, but as the Temple was guarded, namely, by the Holy One Himself; for, whenever the righteous are on a journey the Holy One guards them continually, as it is written: “The I,ord shall keep thy going out and thy coming in from now and forever” (Ps. CXXI, 9).’ Then they accompanied him on his journey for a distance of three miles, and, parting from him, returned to their own way, and they were moved to quote these words concerning him. “For he shall give his angels charge over thee to keep thee in all thy ways. They shall bear thee up in their hands” (Ps. XCI, 11, I2); and “Thy father shall be glad and thy mother rejoice” (Prov. XXIII, 25).
Soncino Zohar, Shemoth, 65b-66a – R. Simeon said: ‘There is a deep allusion in the name “Rephidim”. This war emanated from the attribute of Severe Judgement and it was a war above and a war below. The Holy One, as it were, said: “when Israel is worthy below My power prevails in the universe; but when Israel is found to be unworthy she weakens My power above, and the power of severe judgement predominates in the world.’ So here, “Amalek came and fought with Israel in Rephidim”, because the Israelites were “weak” (raphe) in the study of the Torah, as we have explained on another occasion.’ AND MOSES SAID UNTO JOSHUA, CHOOSE US OUT MEN, AND GO OUT, FIGHT WITH AMALEK. Why did Moses abstain from fighting the first battle which G-d Himself commanded? Because he was able to divine the true meaning of his Master’s command. Hence he said: “I will prepare myself for the war above, and thou, Joshua, prepare thyself for the war below.” This is the meaning of the words :”When Moses lifted up his hand, Israel prevailed” (Exodus 17:11), namely Israel above. Therefore Moses did not participate in the war on earth, so that he might throw himself with greater zeal into the war in Heaven, and thus promote victory on earth. Said R. Simeon: ‘Let us not think lightly of this war with Amalek. Verily, from the creation of the world until then, and since then till the coming of the Messiah, there has been and will be no war like that, nor can even the war of Gog and Magog be compared with it; and this not because of the mighty armies taking part in it, but because it was launched against all the attributes of the Holy One, blessed be He.’ AND MOSES SAID TO JOSHUA. Why to him, who was then but a “youth” (Eodus 33:11)? Were there in Israel no greater warriors than Joshua? The reason was that Moses in his wisdom was aware that it was not going to be merely a battle against flesh and blood, but against Samael, who was coming down to assist Amalek. Now Joshua, “the youth”, had reached at that time a high degree of spiritual perception, not, indeed, as high as Moses, who was united with the Shekinah, but his soul was, in fact, attached to the supernal region called “Youth” (=Metatron). Now when Moses perceived that Samael was going to fight for Amalek, he thought: “this young man, Joshua, will surely stand against him and prevail”, and therefore he said unto him: “go and fight against Amalek! It is thy battle, the battle here below, and I will prepare myself for the battle above. Choose worthy men, righteous and the sons of the righteous, to accompany thee”.’ Said R. Simeon: ‘At the moment when Joshua, the “young man”, started out to fight Amalek, the “Young Man” above was stirred, and was equipped with weapons prepared by his “Mother” (the Shekinah) for the battle in order to “avenge the covenant” (cf. Leviticus 26:25) with the “sword” (Exodus 17:13). Moses equipped himself for the war above. “His hands were heavy” (Ibid. v, 12), that is to say, “weighty, honourable, holy hands”, that had never been defiled, hands worthy to wage the war above …
This kingdom was sometimes also designated ‘Ephraim’ from its leading tribe (Isa. xvii. 3, Hos. iv. 17), as the southern kingdom ‘Judah’ was so designated from the prominent tribe.
Judah became his holy place and Israel became his kingdom – psalm 114 : 2
Let us end in prayer: “Purify our hearts to serve You in truth,” that we merit to the great joy of the festival of Sukkot with the revelation of Moshiach (whose name permutes to spell “He shall be joyful” and “He shall make joyful”) and the complete redemption of Israel and the entire world (“my entire being”), Amen.
Man flies with the Clouds of Heaven:
The language in 4 Ezra is reminiscent of the “New Testament,” with likeness to Armageddon, and someone called “My Son,” who was hidden away for a while by G-d (i.e., Isaiah 49), slaying those who come against him with the word of his mouth. This man flies with the clouds of heaven:
4 Ezra 13:1-9; 25,26,35,36 – And it came to pass after seven days that I dreamed a dream by night: and I beheld, and lo! there arose a violent wind from the sea, and stirred all its waves. And the wind caused the likeness of a form of a man to come out of the heart of the seas. And this Man flew with the clouds of heaven. And wherever he turned his countenance to look, everything seen by him trembled; and whithersoever the voice went out of his mouth, all that heard his voice melted away, as the wax melts when it feels the fire. And after this I beheld that there were gathered from the four winds of heaven an innumerable multitude of men to make war against that Man who came up out of the sea … And I saw that he cut out for himself a great mountain and flew upon it … And when he saw the assult of the multitude as they came, he neither lifted his hand, nor held spear nor any warlike weapon; but I saw only how he sent out of his mouth as it were a fiery stream, and out of his lips a flaming breath, and out of his tongue he shot forth a storm of sparks … And these fell upon the assault of the multitude … and burned them all up …
Notes: Whereas you did see a man coming up from the heart of the sea: this is he whom the Most High is keeping many ages and through whom He will deliver His creation, and the same shall order the survivors …But he shall stand upon the summit of Mount Zion. And Zion shall come and shall be made manifest to all men, prepared and built, even as you did see the mountain cut out without hands. But he, My Son, shall reprove the nations that are come for their ungodliness …
The Talmudic references to the “son of the clouds” (Bar Nafle), states that this person is the Messiah. The following text includes references to their being very few people studying Torah upon his return (i.e., Luke 18:8)
Matthew 24:30 – Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.
Matthew 26:64 – Yeshua said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.”
Today, we have neither a Temple nor an altar. Each one of us must therefore determine how all of the above is reflected in our hearts, in our service of G-d. In each generation we are obligated to find within our hearts the parallel of the fire that consumed the sacrifices—the oxen, rams and sheep, etc—as well as the pouring of the water during Sukkot and the halt to all of these experiences on Shemini Atzeret.
Revelation includes allusions to Sukkot:
Revelation 7:9: After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands.
Revelation 7:17: For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and Elohim will wipe away every tear from their eyes.”
The Tenakh tells us that Sukkot will be celebrated by all of the nations in the Millennial Kingdom (Zechariah 14:16-19).
Hodu la=A-donai ki tov, ki L’olam chasdo” (Give thanks to A-donai, his kindness extends to each of us)
Shalom – GADDI