The Last Great Day

To fully understand the significance of The Last Great Day, it’s essential to first recognize the appointed times (Feast Days) given by 𐤉𐤄𐤅𐤄 (YAHUAH), each of which reveals His redemptive plan. These Feasts, fulfilled in part by 𐤉𐤄𐤅𐤔𐤏 (Yahusha’s) first coming and awaiting completion at His return, point to the ultimate fulfillment of His will for the world. Let’s first quickly review and look at these Feast Days and their prophetic meaning.

Feast Days Recap

Spring Feasts – Fulfilled in Part by Yahusha’s First Coming

• Passover (Pesach) – 14th day of the first month (Aviv) – Fulfilled
  • Commemorates YAHUAH’s deliverance of Yahshar’el from Egypt and foreshadows 𐤉𐤄𐤅𐤔𐤏 (Yahusha) as the Passover Lamb (Exodus 12, Leviticus 23:5)
  • Yahusha is now the Passover Lamb (1 Corinthians 5:7, John 1:29, Acts 8:32-36, 1 Peter 1:18-20, Revelation 5:6, 7:14, Luke 22:7-13)
  • Yahusha’s crucifixion occurred precisely during Passover
• Feast of Unleavened Bread (Chag HaMatzot) – 15th-21st of Aviv – Fulfilled
  • A seven-day feast where no leaven (symbolizing sin) is eaten, representing purity and deliverance (Leviticus 23:6-8)
  • Points to the purity of Yahusha’s life and the removal of sin.
  • Yahusha’s sinless body was placed in the tomb (1 Peter 2:22), representing the removal of sin.
• Feast of First Fruits (Yom HaBikkurim) – The day after the Sabbath during Unleavened Bread – Fulfilled
  • Marks the first of the harvest offerings (Leviticus 23:9-14)
  • Points to Yahusha’s resurrection as the firstfruits from the dead (1 Corinthians 15:20-23).
• Feast of Weeks (Shavuot) Pentecost – 50 days after Firstfruits – Partially Fulfilled
  • Celebrates the early wheat harvest and YAHUAH’s giving of His Ruach (Spirit) upon His people (Leviticus 23:15-22)
  • Partially fulfilled when the Ruach Ha’Kodesh was given to Yahusha’s followers (Acts 2:1-4). However, its final fulfillment may involve a greater outpouring of the Ruach Ha’Kodesh in the last days (Joel 2:28-32).

Fall Feasts – Awaiting Fulfillment

From Yahusha’s death as the Passover Lamb through to the giving of the Ruach Ha’Qodesh on Shavuot are vital parts of YAHUAH’s plan, but there is much more to be revealed and fulfilled. The fall feasts, including the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles, point to Yahusha’s return, the final judgment, and 𐤉𐤄𐤅𐤄 (YAHUAH) dwelling with His people forever. All of this is concluded with The Last Great Day as the grand finale of YAHUAH’s appointed times, a day that signifies both completion and the promise of something new.

• Feast of Trumpets (Yom Teruah) – 1st day of the seventh month (Ethanim)
  • A day of blowing trumpets, calling for repentance, and warning of judgment (Leviticus 23:23-25).
  • To be fulfilled in Yahusha’s return as King, as trumpets signal His coming (1 Thessalonians 4:16-17, Matthew 24:31). This Feast marks a time of awakening, restoration of Yahshar’el, repentance, and preparation for final judgment.
• Day of Atonement (Yom Kippur) – 10th day of the seventh month
  • The holiest day of the year, a time of fasting and repentance, foreshadowing final atonement and judgment (Leviticus 23:26-32)
  • Points to the final judgment and national atonement for Yahshar’el (Zechariah 12:10, Romans 11:26-27). This will be fulfilled when 𐤉𐤄𐤅𐤔𐤏 (Yahusha) returns, and Yahshar’el as a nation repents and is restored.
• Feast of Tabernacles (Sukkot) – 15th-22nd of the seventh month
  • Seven days of dwelling in booths to remember Yahshar’el’s journey in the wilderness
  • Points to the coming Kingdom of YAHUAH, when God will dwell with His people, and the living water of the Spirit will flow freely to all who believe.

The Seven Feast Days and The Last Great Day

The seven appointed Feast Days of YAHUAH outline His plan for redemption and restoration. Each Feast has been partially fulfilled, with some awaiting their final completion. These Feasts serve as prophetic shadows, pointing to things to come, with multiple layers of fulfillment. While the enemy, Satan, seeks to distort and replace YAHUAH’s timeline with confusion, YAHUAH’s appointed times remain clear to those who seek the truth.

YAHUAH’s Feast Days are more than just ancient observances—they are His appointed times, revealing His redemptive plan from beginning to eternity. Each Feast tells the history of Yahshar’el, foreshadows future events, and points to salvation through Yahusha. Sadly, many have disregarded these divine appointments, replacing them with man-made traditions that lack prophetic insight. This is why many are confused about end-time prophecy: they overlook the very calendar YAHUAH established to guide His people.

The seven Feast Days represent completion, and the eighth day, or The Great Day, signifies a new beginning—moving from temporary dwelling to eternal life in YAHUAH’s presence. Just as Yahshar’el transitioned from the wilderness to the Promised Land, so will YAHUAH’s people move from this earth through judgment into a new heaven and new earth. This is the fulfillment we will explore today.

What is The Last Great Day?

The Feast of Tabernacles concludes with the eighth day, often referred to as “The Last Great Day.” This title, “The Last Great Day,” comes from John 7:37, where John says that Yahusha spoke on “the great day, which is the last of the feast.” John was pointing out that 𐤉𐤄𐤅𐤔𐤏 (Yahusha) spoke on the eighth day at the Kodesh assembly, which followed the seven days of Sukkot (Leviticus 23:36). While the exact phrase “The Last Great Day” isn’t found in Scripture, it’s still commonly used to refer to this special day. More biblically accurate, though, would be “The Great Day,” as it’s called in John 7:37.

This day highlights the final stage of YAHUAH’s plan, pointing to judgment, renewal, and eternal life with 𐤉𐤄𐤅𐤄 (YAHUAH). The eighth day not only concludes the seven days of Sukkot but also the entire cycle of the seven Set Apart Feast Days of YAHUAH, setting the stage for something new.

37. Now on the great day, which is the last of the feast, Yahusha was standing and He cried out and said, If a man thirsts, let him come to Me and drink.
38. Anyone who believes in me as the scriptures have said, rivers of living water will flow from his belly.
39. But He said this concerning the Ruach, whom the ones believing into Him were about to receive; for the Ruach Ha’Kodesh was not yet given, because Yahshua was not yet glorified.

John 7:37-39 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Man Made Tradition vs Yahusha’s Proclamation

Tradition/Ritual

The Talmud (Jewish oral traditions and teachings) describes a ritual performed during the Feast of Tabernacles, where the priests draw water from the Pool of Siloam and pour it onto the altar in the Temple in Jerusalem. This ceremony was part of the “Water-Drawing Festival” (Simchat Beit HaShoeva), which took place each day of Sukkot. The water was poured as a prayer for rain and a reminder of YAHUAH’s provision of water during the Israelites’ journey in the desert. It also symbolized the hope for future spiritual renewal (Sukkah 4:9).

Yahusha’s Proclamation

On The Last Great Day, Yahusha stands in the midst of the people, using the water-pouring ceremony—a tradition not commanded by 𐤉𐤄𐤅𐤄 (YAHUAH)—to shift their focus from empty ritual to the profound truth that He is the Living Water. For seven days of Sukkot, the people poured water in joyful celebration, symbolizing YAHUAH’s provision of rain and the promise of the Ruach Ha’Kodesh’s outpouring. But on the eighth day, the water pouring ceased. It was then, in this sacred moment of silence, that Yahusha boldly proclaimed, “If anyone thirsts, let him come to Me and drink!”

He revealed that the deep longing for rain and the Spirit’s outpouring had always pointed to Him as the true, eternal Source of life. The waters poured out in the ceremony were only a shadow of what Ezekiel saw—a river flowing from the Temple, bringing healing to the nations (Ezekiel 47:1-12). They echoed Zechariah’s vision of living waters flowing from Jerusalem in the last days (Zechariah 14:8). Yet, standing before them was 𐤉𐤄𐤅𐤔𐤏 (Yahusha)—the fulfillment of these prophecies—offering not just a temporary outpouring, but an eternal wellspring of life.

The Last Great Day is more than a closing ceremony; it is YAHUAH’s final call before judgment—His last invitation to come and drink before the door is shut. In Yahusha, the rivers of salvation are opened, and those who receive His Ruach are transformed and prepared for the restoration of Yahshar’el and the world. To reject Him is to remain in thirst; to come to Him is to drink from the waters of eternal life. This is the invitation. This is the moment. Come and drink.

And it shall be in that day, living waters shall go out from Jerusalem, half of them shall go toward the eastern sea, and half of them toward the western sea; in summer and in winter it shall be.

Zechariah 14:8 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Prophetic Glimpse

Following the seven days of Sukkot, this eighth day invites reflection on the ultimate fulfillment of YAHUAH’s plan for humanity. Revelation 20:11-12 offers a prophetic glimpse of this future:

“And I saw a Great White Throne, and the One sitting on it… And I saw the dead, the small and the great, standing before YAHUAH. And books were opened. And another Book was opened, which is the Book of Life. And the dead were judged out of the things written in the books, according to their works.”

This day foreshadows the final judgment and the promise of eternal life in the new heavens and earth. As the final appointed time of the biblical year, it marks the culmination of YAHUAH’s redemptive plan for humanity’s salvation and restoration. The Great White Throne judgment represents the end of the earth’s temporary nature and the beginning of the eternal reign of 𐤉𐤄𐤅𐤄 (YAHUAH). In this new reality, there will be no more pain, death, or sorrow—only the fullness of His presence.

As we anticipate the new heavens and new earth, we are reminded that the pain and suffering of this present age are temporary. The promise of eternal life and the fullness of YAHUAH’s presence gives us hope and strength in the here and now.”

Prophetic Fulfillment of The Last Great Day

The Last Great Day represents the final judgment and the new beginning. Revelation 21:1-4 describes this fulfillment:

“And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away… And 𐤉𐤄𐤅𐤄 (YAHUAH) Himself shall be with them and be their Elohim. And He shall wipe away every tear from their eyes, and death shall be no more, nor mourning, nor crying, nor pain, for the former things have passed away.“

This appointed time is YAHUAH’s grand finale—His completion of His work of redemption. Those written in the Book of Life will enter into eternity with Him, while those who reject Him will face the second death (Revelation 20:14-15).

Conclusion

The Last Great Day is not just the conclusion of the Feast of Tabernacles—it is the climax of YAHUAH’s entire redemption plan. 𐤉𐤄𐤅𐤔𐤏 (Yahusha’s) invitation to drink from the living water reminds us that only in Him can we find true fulfillment. As we await the final fulfillment of this appointed time, we look forward to the day when all things will be made new, and YAHUAH’s presence will dwell fully with His people for eternity.

“Come, and let him who thirsts come. And he who desires it, let him take the water of life freely. “Revelation 22:17

By: David Edwards – HalleluYAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 7 appeared first on Journal Thy Journey.

Sukkot: A Celebration of Joy and Restoration Continued:

Sukkot, also known as the Feast of Tabernacles, is one of 𐤉𐤄𐤅𐤄 (YAHUAH’s) appointed times, marking a Qodesh (set apart/holy) feast day for His people, Yahshar’el. The Feast of Tabernacles is kept from the fifteenth day of the seventh month, which extends for seven days and concludes with the Eighth Day, Shemini Atzeret, symbolizing the fulfillment of YAHUAH’s eternal plan. This joyous Feast, deeply rooted in scripture, calls Yahshar’el (Israel) to reconnect with the deeper meaning of YAHUAH’s instructions, as seen in the recommitment of His people in Nehemiah 8-10.

Part one explored the foundation and significance of Sukkot, highlighting YAHUAH’s provision, protection, and restoration promised to Yahshar’el and the grafted-in branches. As we move forward, we’ll uncover the deeper prophetic layers of Sukkot, its fulfillment through 𐤉𐤄𐤅𐤔𐤏 (Yahusha) Messiah, and its role in YAHUAH’s Master Plan for redemption. Additionally, we’ll discuss how we can honor this Qodesh Feast today through practical observance and by rejecting syncretism, ultimately leading to a greater understanding of YAHUAH’s eternal purpose.

The Prophetic Restoration of Yahshar’el Through Ingathering

The Feast of Tabernacles, at its core, is a prophetic reminder of the ultimate ingathering of YAHUAH’s people from the four corners of the earth. Scripture repeatedly emphasizes YAHUAH’s plan to regather and restore all twelve tribes of Yahshar’el. This exodus will be a time of physical and spiritual renewal, as described in Ezekiel 36:24-28: “For I will take you from the nations and gather you out of all the lands and bring you into your land. Then I will sprinkle pure waters on you, and you shall be purified… I will give you a new heart, and I will put a new spirit within you… You shall dwell in the land that I gave to your fathers. And you shall be a people to Me, and I will be Elohim to you.“

The Renewal of Yahshar’el

This restoration points to the eventual return of Yahshar’el to their ancestral land, a profound spiritual rebirth, and a renewed covenant with 𐤉𐤄𐤅𐤄 (YAHUAH). Ezekiel 37:21-22 underscores this promise: “Say to them, ‘Thus says the Sovereign YAHUAH: Surely I will take the children of Yahshar’el from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land. And I will make them one nation in the land, on the mountains of Yahshar’el; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again.'”

Yahshar’el’s Identity and Restoration

Yahshar’el’s restoration will be a multi-faceted event that encompasses both the restoration of the identity of Yahshar’el ( Jeremiah 24:7, Zechariah 10:9) and the return to the physical land of Israel. Baruch 2:30-33 gives a glimpse of what this would look like. This prophetic gathering, highlighted during the Sukkot gatherings in booths, marks a pivotal moment in the future when Yahshar’el will be fully restored, united, and established in the land that YAHUAH promised them.

30 For I knew that they would not hear Me, because they are a stiff-necked people; but in the land of their captivities they shall come to themselves,

31 and shall know that I am YAHUAH their El. For I will give them a heart, and ears to hear;

32 and they shall praise Me in the land of their captivity, and think upon My name,

Baruch 2:30-32

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

The Millennial Reign and the Fulfillment of Prophecies

Yahshar’el’s restoration culminates during Yahusha’s millennial reign, a time of peace, prosperity, and unity for all Yahshar’el and the nations that choose YAHUAH’s way. During this time, 𐤉𐤄𐤅𐤔𐤏 (Yahusha) will establish a global government based on YAHUAH’s Torah, and nations will be expected to submit to His reign. Peace is promised to those who willingly follow YAHUAH’s ways.

This period, often called the “Kingdom of Yahusha,” will be a time of perfect justice and righteousness. Yahusha will reign from Jerusalem, and YAHUAH’s presence will be felt throughout the earth. The prophetic restoration of Yahshar’el and Torah law will see the fulfillment of prophecies, such as those in Isaiah 2:2-4 and Micah 4:1-3, where all nations acknowledge YAHUAH’s sovereignty and come to worship in Jerusalem:

“Now it shall come to pass in the latter days that the mountain of the house of YAHUAH shall be established on the top of the mountains, and shall be exalted above the hills; and peoples shall flow to it. Many nations shall come and say, ‘Come, and let us go up to the mountain of YAHUAH, to the house of the Elohim of Ya’acob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion the Torah shall go forth, and the word of YAHUAH from Jerusalem.” — Isaiah 2:2-3

The Feast of Tabernacles and Everlasting Command

Zechariah 14:16-19 further reveals that during this time, all nations will be required to observe the Feast of Tabernacles, and those who do not will face judgment. This universal observance will serve as a sign of YAHUAH’s complete reign over all creation:

“And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, YAHUAH of hosts, and to keep the Feast of Tabernacles. And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, YAHUAH of hosts, on them there will be no rain. If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which YAHUAH strikes the nations who do not come up to keep the Feast of Tabernacles.“

This highlights the global significance of the Feast of Tabernacles in the Millennial Reign, where all nations will bow down, worship 𐤉𐤄𐤅𐤄, and keep this Qodesh feast year after year for 1,000 years. As mentioned in Ezekiel 46:1-3 and Isaiah 66:22-23, these everlasting commands also extend to the other Feast Days (Passover, Unleavened Bread, Firstfruits, Shavuot, Yom Teruah, Yom Kippur), the Shabbat, and New Moons. Sukkot, like YAHUAH’s other appointed times, was commanded for the past, present, and future.

Honoring YAHUAH’s Feasts Today

The beautiful truth is that YAHUAH has graciously invited us to begin honoring His feasts today. By observing them now, we align ourselves with His eternal plan and prepare for the joy and restoration promised in the coming Kingdom.

Honor This Qodesh Feast

The Call to Embrace the Feast Today

While the ultimate fulfillment of these prophetic events is still ahead, we are called to participate in this divine restoration today. Just as the ancient Yahshar’elites were commanded to observe Sukkot, we are also commanded to keep this Feast. Observing Sukkot is not just about looking forward to the future but about recognizing the spiritual significance it holds for us right now.

In the Book of Revelation, we see a glimpse of what that final restoration will look like. Revelation 21:3 declares: “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of Elohim is with men, and He will dwell with them, and they shall be His people. Elohim Himself will be with them and be their Elohim.'”

This verse points to the future reality when YAHUAH will truly tabernacle with His people. Yet, even today, we are called to “tabernacle” with Him in our hearts. Sukkot is a reminder that 𐤉𐤄𐤅𐤄 desires to dwell with His people, and this is a promise that is fulfilled not only at the return of Messiah but also in our daily lives as we walk with Him in faith and obedience.

As we celebrate Sukkot, we are encouraged to build “booths” in our hearts—a spiritual shelter where we can seek refuge and find joy in YAHUAH’s presence.

How to Aligning with the Feast of Sukkot Practically

To fully honor the Feast of Tabernacles, we must shed the layers of tradition and return to the Word of YAHUAH. Here’s how:

1. Build Temporary Shelters (Sukkah or Booths):
   • Leviticus 23:42-43 commands YAHUAH’s people to dwell in booths (sukkahs) for seven days as a reminder of Yahshar’el’s journey through the wilderness and YAHUAH’s provision
   • Construct a temporary structure using natural materials like branches or wood. Tents, campers, or other temporary dwellings fulfill this command for modern observance as well.
   • Spend time in the sukkah eating, reading scripture, praying, or even sleeping to reflect on YAHUAH’s protection and provision.
   • These temporary shelters are symbols of our dependence on YAHUAH, our acknowledgment of His provision, and our anticipation of the day when He will once again tabernacle with us, His people on earth.
2. Observances of the Feast Day:
   • Holy Convocations – Treat the first day and the eighth day (often called Shemini Atzeret or the Last Great Day) as Sabbaths (High Shabbats). This means refraining from ordinary work and dedicating the time to worship and assembly (Leviticus 23:35-36).
   • Work is permitted on days 2-7, as they are NOT High Sabbaths.
   • Assemble with Yahshar’el or like-minded believers to worship, study YAHUAH’s Word, and rejoice together.
   • Cooking is allowed on all days of this Feast except the day of the weekly Sabbath.
   • Refrain from self-seeking pleasure.
3. Rejoice Before YAHUAH:
   • Deuteronomy 16:14-15 emphasizes the joy of Sukkot, a time to rejoice in YAHUAH’s berakah (blessing) with family, strangers, and the needy.
   • Reflect on YAHUAH’s provision and express gratitude through song, dance, praise, sharing meals, fellowship, and scripture readings to honor the joyous spirit of the Feast.
4. Rejoicing with Fruit, Branches, and Worship:
   • Leviticus 23:40 commands taking the fruit of beautiful trees, palm branches, boughs of leafy trees, and willows of the brook to rejoice before YAHUAH for seven days. This is a tangible way to honor YAHUAH’s faithfulness and provision for Yahshar’el. This practice commemorated how YAHUAH provided for His people during their journey in the wilderness, sustaining them with food, water, shelter, and protection.
     • Gather these elements (or their modern equivalents) to celebrate.
     • Wave them in worship to YAHUAH as a sign of joy and thanksgiving.
     • Combine this wave-type offering with praise, songs, and heartfelt gratitude for His provision and faithfulness.
5. Study and Reflect on Scripture:
   • Delve deeper into YAHUAH’s Word, dedicating extra time to prayer and studying scripture.
   • Study particularly passages highlighting His promises of YAHUAH dwelling with His people (John 1:14; Revelation 21:3).
   • Search the words of Baruch 2:30-35 and their dual prophetic meanings.
6. Look Ahead to Prophetic Fulfillment:
   • Zechariah 14:16–19 reveals that all nations will one day observe the Feast of Tabernacles during Yahusha’s reign.
   • Revelation 21:3 declares the ultimate fulfillment when YAHUAH will dwell with His people forever.
7. Rejecting Syncretism
   • Purity of Worship: Honor Sukkot according to YAHUAH’s instructions, avoiding traditions that mix pagan or non-biblical practices.
   • Base your observance on the Torah and the example of 𐤉𐤄𐤅𐤔𐤏 (Yahusha) Messiah.
   • Focus on YAHUAH’s Word and keep the Feast set apart (Qodesh).

Sukkot and Syncretism

Definition of Syncretism:

• The mixture or fusion of diverse religious ideas or practices from diverse sources.
• A union or attempted fusion of different religions, cultures, or philosophies.
• Merging or assimilation of several originally discrete traditions, especially in the theology and mythology of religion.

Christmas is a prime example of syncretism, which is the blending of different practices, ideas, and traditions. This syncretism includes Yule, Saturnalia, Sol Invictus, the Christian birth of Jesus, Santa Claus, Christmas trees, Elves, etc…

Syncretism in the Feast of Tabernacles (Sukkot)

As we have learned from the previous Shabbat and Feast lessons, syncretism has affected the truth of the Feast Days—Sukkot was not spared. I recently read an article that had me pretty upset with a Rabbi’s interpretation of Sukkot and how far he diverged from the original biblical instruction and understanding. Here is the article so you can read it. The Rabbi’s Sukkot description reflects a syncretic layering of sensual and mystical symbolism onto biblical practices—something not rooted in the Torah.

He insists that the Feast includes “the sexual symbolism of the Lulav and Etrog‘ ‘which celebrates the bounty and mystery of creation and procreation.'” Other sources agreed with the Rabbi and noted this “The lulav clearly seems phallic, particularly with its basket attached below, reminiscent of the scrotum. The etrog is clearly breast like, with its pronounced “nipple.” When our community is fragmented we are weak. But when men and women, gays, lesbians, bisexuals and transgender people, singles and married, young and old, all stand together – we can, as is so of the lulav and etrog, move in many directions.“

Yahshar’el’s Call to Purity in Worship

YAHUAH consistently instructs His people to maintain purity and focus in worship:

• Deuteronomy 12:30-32 warns against incorporating the practices of other nations into the worship of YAHUAH.
• Isaiah 29:13 critiques the people for honoring YAHUAH with their lips while their hearts are far from Him, following human traditions rather than His commands.

The True Meaning of the Lulav and Etrog

First, let’s clear something up. Leviticus 23:40 does command, “take to yourselves on the first day the fruit of majestic trees, palm branches, and boughs of oak trees, and willows of the valley, and shall rejoice before YAHWEH your Elohim seven days.” However, the etrog fruit is not native to Israel, and most scholars agree that the fruit would have been the pomegranate. Either way, YAHUAH never did, nor would He want people to collectively get together and worship Him with sexual intent or motive. Many pagan rituals in the ancient Near East involved sexual symbolism or acts. YAHUAH explicitly forbids His people from engaging in these practices (Leviticus 18, Deuteronomy 12:29–31).

Distortion of the Feast’s True Purpose

The sexual symbolism often attributed to the lulav and etrog during Sukkot exemplifies how external influences and reinterpretations have subtly reshaped Torah practices. This interpretation, rooted in sensual and mystical perspectives rather than scripture, distracts from the Feasts’ true purpose of remembering YAHUAH’s provision and faithfulness during the wilderness journey. Leviticus 23:39–43 commands and calls Yahshar’el to humility, reflection, and rejoicing in YAHUAH during Sukkot, not indulging in carnal or mystical practices. This reinterpretation mirrors the broader historical pattern of Esau’s influence over Yahshar’el, introducing foreign elements that distort YAHUAH’s original instructions and shift the focus from Qodesh worship to human traditions. Recognizing and resisting these layers of influence is essential to preserving the purity and intent of YAHUAH’s appointed times.

Conclusion

A Call to Sukkot

The Feast of Tabernacles is more than a historical observance; it is a profound celebration of YAHUAH’s provision, promises, and prophetic purposes. It invites Yahshar’el and all grafted-in believers to rejoice in YAHUAH’s faithfulness, reflect on His Word, and prepare for the ultimate restoration when He will dwell among His people forever. By keeping Sukkot, we do not simply commemorate the past or anticipate the future—we actively participate in the grand narrative of YAHUAH’s Master Plan.

As we dwell in booths, meditate on His Word, and celebrate the harvest of berakah (blessings), we align ourselves with YAHUAH’s covenant promises. This Qodesh Feast is a call to reject the distortions of tradition and embrace the joy, gratitude, and hope it embodies—a foretaste of the eternal Kingdom under Yahusha Messiah.

Will you honor this appointed time, as YAHUAH commands, and step into the joy of His presence? Join the prophetic celebration of Sukkot, a living reminder of YAHUAH’s enduring faithfulness and the restoration to come. Let us look forward with joyful anticipation to the day when all nations will worship before YAHUAH, and His glory will fill the earth.

Next week we will cover THE LAST GREAT DAY!

By: David Edwards – HalleluYAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 6 appeared first on Journal Thy Journey.

Sukkot

A Celebration of Joy and Restoration

Sukkot, also known as the Feast of Tabernacles, Feast of Booths, or Feast of Ingathering, is one of 𐤉𐤄𐤅𐤄 (YAHUAH’s) appointed times, ordained as a kodesh (set apart/holy) feast day for His people Yahshar’el (Jacob/Israel). This festival begins on the fifteenth day of the seventh month, five days after the solemn Day of Atonement (Leviticus 23:34). This feast lasts seven days and concludes with an eighth day, known as Shemini Atzeret or the “Last Great Day.” Though the Eighth Day follows Sukkot, it is distinct from the seven appointed feasts and stands as a unique moed (appointed time), symbolizing the ultimate fulfillment of YAHUAH’s plan for eternity. It is a prophetic finale that might be viewed as having its own menorah stand to signify its profound and separate role, but it does not. It stands singular, signifying the closing of the age and the opening of a new eternal state.

Is Sukkot for Yahshar’el Alone?

Sukkot includes gentile grafted-in branches (Romans 11:17-24) and will consist of all nations in the future (Zechariah 14:16). Many people think or were taught that the Shabbat and the Feast days are not for them but strictly for Yahshar’el, but this is not the truth. YAHUAH expected Yahshar’el and all strangers, citizens, natives, or aliens dwelling among them to remember and keep kodesh the Shabbat and to honor His appointed Feast days (Ex. 20:10, Deut. 5:14, 16:11, 14, Lev. 16:29). The keeping of the Shabbat and Feast days by strangers who dwelled with Yahshar’el was a shadow or blueprint of what grafted-in branches (believers) are called and expected to do today.

Sukkot is far more than a historical event or a relic of the past. It is a living, prophetic celebration that calls Yahshar’el to reconnect with the deeper meaning of YAHUAH’s appointed times. In a time when so many are drifting from YAHUAH’s instructions, it’s critical to rediscover the profound significance behind Sukkot. Though Sukkot is rooted in the traditions of Yahshar’el, it’s not just about tradition. It’s about honoring the commands of 𐤉𐤄𐤅𐤄 (YAHUAH) and the divine blueprint for spiritual growth, renewal, and a closer relationship with our Creator. If we neglect these kodesh observances, we miss out on the opportunity to embrace the transformative power of YAHUAH’s provision, promises, and the future restoration He has in store for His people.

Yahshar’el beautifully demonstrated this realignment during the time of Nehemiah (Nehemiah 8), when they openly recommitted to 𐤉𐤄𐤅𐤄 through the Feast of Booths. By celebrating this feast and rediscovering the Torah, they were empowered to seek YAHUAH’s presence, confess their sins (Nehemiah 9), and enter into a deep covenant with Him (Nehemiah 10). So embrace this kodesh Feast and allow it to ignite a renewed passion for faith, leading to a deeper relationship with YAHUAH and an understanding of His divine plan for your life!

Sukkot Defined and its Significance

The word “Sukkot” derives from the ancient Biblical Hebrew word ‘sukkah,’ which means ‘booth‘ or ‘tabernacle‘. These booths are temporary shelters that symbolize trust in YAHUAH’s provision, protection, and faithfulness. They also represent a reliance on 𐤉𐤄𐤅𐤄 and point to His future dwelling with His people (Revelation 21:3). It was in these booths out in the wilderness that YAHUAH was faithful and provided all the needs of Yahshar’el. Not only did YAHUAH provide their physical needs, but He also manifested His presence and tabernacled with His people every day of the 40 years of wandering in the wilderness (Exodus 13:21-22, 33:9-11, 40:34-38, Numbers 9:17-23).

During the millennium reign, YAHUAH is set to remain in the Shemayim (heavens) while 𐤉𐤄𐤅𐤔𐤏 (Yahusha) will dwell among the people on earth in Jerusalem. Following this period, once every enemy has been conquered (as noted in Psalms 110:1-6) and even death has been defeated (as expressed in Isaiah 25:8 and 1 Corinthians 15:54-55), YAHUAH will come down to earth to dwell with Yahshar’el and the grafted-in branches. Yahshua will be at His right hand, fulfilling the divine plan laid out in Psalms 110:1 and 1 Corinthians 15:24-28. This promise signifies a profound reconciliation and unity between YAHUAH and His people, bringing about a time of ultimate restoration and peace.

24. Then is the end, when He delivers the kingdom to YAHUAH, even the Father, when He makes to cease all rule and all authority and power.

25. For it is right for Him to reign until He puts all enemies under His feet;°

26. the last enemy that shall be destroyed is death.

27. For “He subjected all things under His feet;” but when He says that “all things have been subjected, it is plain that it excepts Him” (The Father) who has subjected all things to Him. °

28. But when all things are subjected to Him, then the Son Himself also will be subjected to the One (The Father) who has subjected all things to Him, that YAHUAH may be all things in all.

1 Corinthians 15:24-28 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Feast of Booths throughout the Scriptures:

The Feast of Sukkot (Feast of Booths) is deeply rooted in the Scriptures and has been kept since ancient times. Here’s how the Bible outlines it:

• Exodus 23:16, 34:22, Leviticus 23:34-43, Numbers 29:12-40, and Deuteronomy 16:13-17:
  • YAHUAH provided clear instructions for the Feast of Sukkot and how to keep it.
• Ezra 3:4 and Nehemiah 8:13-18:
  • The Yahshar’elites were faithful in observing the Feast of Sukkot throughout their history. Nehemiah 8:13-18 shows that after returning from exile, the people rediscovered the Torah and celebrated the feast with great joy or gladness. They honored YAHUAH by building booths and listening to the reading of His Word. In Ezra 3:4, we also see the return of Sukkot after the rebuilding of the altar, emphasizing the continued importance of this feast in the life of YAH’s people.
• John 7:1-2, 7:10:
  • Yahshua Himself and his disciples kept Sukkot. His participation highlights that the feast was not just for ancient Yahshar’el but remains significant for His followers today.
• Zechariah 14:16-19:
  • All Nations will worship and keep the Feast of Sukkot in the future.

Sukkot: With Joy and Gladness

Simcha is the Hebrew word meaning joy, joyful, rejoice, gladness, etc. Its strong’s numbers are 8055, 8056, and 8057, with 8055 being the primitive root word for all three. It represents:

• A deep and continuous feeling of pleasantness
• A sense of moving forward and growth
• A Purpose and mission
• Anticipation of dreams, ambitions, or hopes being realized

And you shall take to yourselves on the first day the fruit of majestic trees, palm branches, and boughs of oak trees, and willows of the valley, and shall rejoice before 𐤉𐤄𐤅𐤄 your Elohim seven days.

Leviticus 23:40 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Simcha, which means joy or gladness, is different from happiness. Happiness is often fleeting and tied to our emotions; it comes and goes quickly. In contrast, simcha is enduring and long-lasting.

For example, consider a child who receives a gift from a parent. The child experiences happiness in that moment, but soon, the excitement fades, and the gift may be set aside and forgotten. However, simcha (joy) remains within that child, grounded in the knowledge that their parent’s love, protection, and care will always be there for them. YAHUAH’s promise to us, as stated in Deuteronomy 31:6 and Hebrews 13:5, “Never will I leave you; never will I forsake you.“, should instill this same sense of simcha within us.

Therefore, the Feast of Tabernacles is a time of great rejoicing, symbolizing YAHUAH’s provision, protection, and care. As we learned earlier, YAHUAH’s provision, protection, and care were present during the wilderness journey. They are present with us here and now and will be more significant in the coming reign of Yahusha Messiah and thereafter. The joy we experience at Sukkot is not merely emotional but a deep, lasting joy rooted in our relationship with 𐤉𐤄𐤅𐤄. It is a time for us to openly share and express our Simcha and a time of worldwide Joy.

Deuteronomy 16:14-15 highlights this: “And you shall rejoice in your feast, you and your son, and your daughter, and your male slave, and your slave-girl, and the Levite, and the alien, and the fatherless, and the widow that are inside your gates. You shall keep a solemn feast seven days to YAHUAH your Elohim in the place which YAHUAH shall choose; for 𐤉𐤄𐤅𐤄 your Elohim shall bless you in all your produce, and in every work of your hands, and you shall be altogether joyful.“

Sukkot and the Ingathering

The Feast of Tabernacles is also referred to as the Feast of Ingathering (Exodus 23:16; 34:22) because it coincided with the final harvest of the agricultural year: “Also the Feast of Harvest, the first fruits of your labor, of what you sow in the field. Also the Feast of Ingathering, after the going out of the year, at your gathering your work from the field” and “And you shall observe a Feast of Weeks for yourself, the first-fruits of the harvest of wheat; also the Feast of Ingathering after the turn of the year.“

This great harvest symbolizes the future gathering of YAHUAH’s people, not only the firstfruits (the early harvest) but the greater ingathering at the return of Yahusha. Jeremiah 31:1 promises this restoration: “At that time, says 𐤉𐤄𐤅𐤄, I will be the Elohim of all the families of Israel, and they shall be My people.“

Conclusion

As we’ve explored, Sukkot is a profound celebration of YAHUAH’s provision, joy, and promise of restoration. But there’s even more to uncover! Next week, in Sukkot Part 2, we’ll delve deeper into the ingathering, the prophetic layers of Sukkot, its fulfillment through 𐤉𐤄𐤅𐤔𐤏 (Yahusha) Messiah, and its critical role in 𐤉𐤄𐤅𐤄‘s Master Plan for redemption. We’ll also explore how we can honor this kodesh feast today—through building sukkahs, reading scripture, gathering in joy, and reconnecting with YAHUAH’s purpose for this appointed time. Additionally, we’ll address the importance of refusing syncretism and the Last Great Day.

By: David Edwards – HalleluYAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 5 appeared first on Journal Thy Journey.

The Day of Atonement, or Yom Kippur, is one of the most profound and solemn observances in 𐤉𐤄𐤅𐤄‘s appointed Kodesh (set apart/holy) feast days. It is a day directly tied to repentance of sin, transgression, iniquity, and reconciliation between 𐤉𐤄𐤅𐤄 and His people, Yahshar’el, and the later grafted in believers.

Many people confuse Yom Kippur and Passover due to their shared focus on introspection and spiritual renewal. However, the Day of Atonement differs from Passover’s purpose and focus. While Passover centers on deliverance and forgiveness, Yom Kippur emphasizes reconciliation—restoring the broken relationship between 𐤉𐤄𐤅𐤄 and His people. Yom Kippur reconciliation is about bringing Yahshar’el into unity or oneness with their Creator Abba 𐤉𐤄𐤅𐤄.

This day also foreshadowed the ultimate sacrifice of 𐤉𐤄𐤅𐤔𐤏 (Yahusha), whose atonement as High Priest allows Yahshar’el and grafted-in branches to be reconciled with 𐤉𐤄𐤅𐤄. So, with 𐤉𐤄𐤅𐤔𐤏‘s sacrifice, our sins are not merely covered temporarily but removed, permanently bridging the gap between humanity and 𐤉𐤄𐤅𐤄. Together, these observances highlight a divine cycle of accountability, repentance, and restoration critical to the spiritual journey of 𐤉𐤄𐤅𐤄‘s people. The Day of Atonement is a cornerstone of 𐤉𐤄𐤅𐤄‘s plan for restoring creation, and today, we will delve into its profound truths.

“At-One-Ment” as Reconciliation

The term atonement literally means “At-one-ment” or “in harmony with.” The Encyclopedia Britannica explains that the word atonement was “developed in the English language in the 16th century by the combination of “at onement,” meaning to “set at one” or “to reconcile.” In the original Hebrew “kaphar” was the word used for atonement, meaning to cover, purge, or make peace. So, from the understanding of these words, we can see that this feast day was a process meant to restore the relationship between 𐤉𐤄𐤅𐤄 and His people. To further understand this concept, consider the following example: When a person is at odds with someone, there is a sense of disconnection or estrangement. So, if you are at odds with a person and you reconcile, you will come back into harmony or oneness with that person.

1. Day of At-one-ment: is not simply about atoning for sin in a conceptual sense, but about restoring the relationship with 𐤉𐤄𐤅𐤄. It is the day that symbolizes reconciliation, where the gap caused by sin is bridged, and the individual or the nation of Yahshar’el is once again “at one” with the Creator. Could you imagine all 12 tribes of Yahshar’el and all the grafted in branches, or better yet, all of humanity united in fasting, repentance, and reconciling with the Creator on that sacred day? What a transformative moment that would be!
2. Relationship through kaphar, Not Just Sacrifice: The Hebrew understanding of atonement is not just about giving something up or making a sacrifice; it’s about drawing closer to 𐤉𐤄𐤅𐤄. The Hebrew word for sacrifice, “korban,” comes from the root word “karav”, meaning to draw near. The purpose of the Day of Atonement is not only about repentance but restoring intimacy with 𐤉𐤄𐤅𐤄. Therefore, true repentance is not merely an acknowledgment of wrongdoing but a heartfelt return to 𐤉𐤄𐤅𐤄, fostering the closeness that sin disrupts.

Biblical Foundations of the Day of Atonement and its Requirements

The command and instructions for the Day of Atonement are clearly outlined in Leviticus 16, 23:27-32. This Kodesh day occurs on the tenth day of the seventh biblical month, a day designated for humbling oneself, fasting, and refraining from all work. It is described as a “Sabbath of rest” and a statute to be observed as a “NEVER ENDING statute throughout your generations, in all your dwellings” (Leviticus 23:31-32).

Then I called a fast there at the river Ahava, so that we might humble ourselves before our Elohim, in order to seek from Him a right way for us, and for our little ones, and for all our goods.

Ezra 8:21 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Afflicting the Soul

“It is a Sabbath of rest to you, and you shall humble (afflict) your souls…(Leviticus 23:32)”. One of the key requirements for the Day of Atonement is to “weaken your bodies” or “afflict your soul.” These phrases are biblically understood to mean fasting, as evidenced in Isaiah 58:3-6 and Ezra 8:21.

Isaiah 58:6-11 further highlights the true purpose of fasting: to humble oneself, seek 𐤉𐤄𐤅𐤄‘s righteousness, and align one’s life with His will. The Day of Atonement reminds Yahshar’el of the seriousness of sin and the necessity of genuine repentance to restore the covenant relationship with 𐤉𐤄𐤅𐤄.

The Britannica Encyclopedia defines fasting as abstinence from food or drink or both for health, ritualistic, religious, or ethical purposes. Fasting represents humility and repentance, drawing closer to 𐤉𐤄𐤅𐤄 and acknowledging our complete dependence on Him. This act of self-denial is meant to humble and focus the mind and spirit on seeking forgiveness and restoration.

Other Requirements

• Afflicting the soul/Fasting – No Eating or Drinking from sundown to sundown
• Spend time with Abba 𐤉𐤄𐤅𐤄 in self-examination with a heart to reconcile
• No work, cooking, buying or selling
• Fellowship with other Kodesh believers if possible
• Refrain from self-seeking activities or distractions from the Kodeshness of the day
• Rest

What the Feast is Not

Rejecting Syncretism and Modern Misunderstandings

Modern Jewish traditions often associate the Day of Atonement with customs and interpretations that diverge from its biblical roots. For example, Yom Kippur has been influenced by rabbinic practices focusing on rituals and public worship rather than the heart of the observance—repentance and reconciliation. As Yahshar’elites seeking the truth of 𐤉𐤄𐤅𐤄‘s Word, it is vital to return to the biblical foundation of this Kodesh (set apart) day. Below are a few examples of things practiced on Yom Kippur that are not found in the Torah (Take note of how they parallel Catholic/Christian practices):

• Yizkor: Memorial prayers for the dead. These prayers are based on the belief that the souls of the dead are immortal and can benefit from the good deeds of their survivors. This idea that the dead can be aided through prayer is foreign to Scripture. (Catholics pray for the dead on All Souls’ Day, every day at Mass, Liturgy of the Hours, and Requiem Mass. Catholics also pray to dead saints, believing that the dead saints can intercede on their behalf with their god because they are close to Him.)
• Kol Nidre: A prayer that seeks to annul vows, oaths, and promises made to 𐤉𐤄𐤅𐤄 as well as future failings. These types of prayers are recited at the start of Yom Kippur. (Catholics practice dispensation from vows and indulgences.
• The Kaparot Ritual (The “Atonement” Fowl): is done on the eve of Yom Kippur. Individuals atone for their sins by swinging a chicken over their heads while reciting a ritualistic prayer that transfers their sins to the bird. The chicken is then slaughtered and traditionally given to the poor as charity. However, since the practice has become controversial due to animal welfare concerns, some have started to wave bags of money over their heads to atone for their sins and then give the money away. (Catholics practice Confession, Absolution, and indulgences.

The heritage given to Yahshar’el by 𐤉𐤄𐤅𐤄 is rich, complete, and sufficient, as revealed in His Torah. Yet, over time, many people (tares) have felt the need to add their own interpretations, customs, or innovations, which has led to confusion and distortion of the original intent. There is a reason for 𐤉𐤄𐤅𐤄 commanding humanity not to change His word (Deuteronomy 4:2; Revelation 22:18-19). It keeps the focus on His pure and unaltered teachings rather than getting swept up in manufactured traditions that divert from the truth, like Christmas, Easter, Ash Wednesday, Halloween, and even Thanksgiving.

Prophetic Fulfillment

The observance of Yom Kippur is rich with prophetic significance, particularly in the command involving two goats described in Leviticus 16. These two goats collectively illustrate two critical aspects of atonement that find their ultimate fulfillment in 𐤉𐤄𐤅𐤔𐤏 (Yahusha) Ha’Mashiach:

1. The Sin Offering: The first goat is sacrificed, symbolizing 𐤉𐤄𐤅𐤔𐤏‘s death for the forgiveness of sins. This goat represents the necessity of a pure and sinless sacrifice to atone for the transgressions of Yahshar’el (Leviticus 16:15-16; Isaiah 53:10).
2. The Scapegoat (Azazel): The second goat, upon which the people’s sins are symbolically placed, is sent into the wilderness. This act signifies the removal of sin and its consequences from 𐤉𐤄𐤅𐤄‘s people (Leviticus 16:21-22). 𐤉𐤄𐤅𐤔𐤏 (Yahusha) is the representation of bearing away the sins of His people through His life and resurrection (Romans 5:10), embodying the ultimate scapegoat described in Leviticus 16.

𐤉𐤄𐤅𐤔𐤏‘s (Yahusha) sacrifice fulfills the two goat ritual of the Day of Atonement. As the sin offering, He took upon Himself the penalty for sin (Romans 5:8-9). As the High Priest, He entered the heavenly tabernacle to intercede for His people (Hebrews 9:11-14). His resurrection signifies the removal of sin and the promise of eternal life, completing the work the two goats symbolized.

The trial of 𐤉𐤄𐤅𐤔𐤏 (Yahusha) before Pilate (John 18:38-40) offers a striking parallel to the two goats of Yom Kippur. The crowd chose Barabbas (“son of the father”) to go free over 𐤉𐤄𐤅𐤔𐤏, the true Son of 𐤉𐤄𐤅𐤄. Barabbas represents humanity’s rebellion, while 𐤉𐤄𐤅𐤔𐤏 represents the ultimate atoning sacrifice. This choice underscores the spiritual significance of Yom Kippur: the need to choose reconciliation with 𐤉𐤄𐤅𐤄 through 𐤉𐤄𐤅𐤔𐤏.

Reconciliation of Yahshar’el and the Nations

Leviticus 16:34 emphasizes that the Day of Atonement is “a never ending statute to atone for the sons of Yahshar’el, because of all their sins, once a year.” This points to Yahshar’el’s unique role in 𐤉𐤄𐤅𐤄‘s plan, but it also foreshadows the inclusion of the nations in this reconciliation through 𐤉𐤄𐤅𐤔𐤏 (Yahusha). Romans 5:10, Ephesians 2:14-17, Colossians 1:19-22, and John 3:16 highlight that through 𐤉𐤄𐤅𐤔𐤏‘s life and sacrifice, both Yahshar’el and the nations as grafted in branches can be reconciled to 𐤉𐤄𐤅𐤄.

The Final Judgment

The Day of Atonement prophetically aligns with 𐤉𐤄𐤅𐤔𐤏‘s (Yahusha) role as Judge and King. When He returns, He will finalize the work of atonement by separating the righteous (sheep) from the wicked (goats) and establishing 𐤉𐤄𐤅𐤄‘s Kingdom on earth (Matthew 25:31-46). The Azazel goat’s removal into the wilderness symbolizes the ultimate removal of sin and its consequences.

Conclusion

The Day of Atonement is a powerful reminder of 𐤉𐤄𐤅𐤄‘s desire to reconcile His people to Himself. Through fasting, repentance, and reflection, Yahshar’el is called to draw closer to their Creator, acknowledging His set-apartness and their dependence on His mercy. 𐤉𐤄𐤅𐤔𐤏 (Yahusha) fulfills the profound symbolism of this day, offering both forgiveness and the promise of eternal reconciliation.

By rejecting modern misunderstandings and returning to the biblical Torah-based foundations of Yom Kippur, we honor 𐤉𐤄𐤅𐤄‘s appointed times and prepare our hearts for the ultimate fulfillment of His plan. The Day of Atonement is not just a historical observance but a prophetic glimpse into the restoration of all creation through 𐤉𐤄𐤅𐤔𐤏 our Messiah. Let us, as Yahshar’el and grafted-in branches, heed the call to humility, repentance, and reconciliation, keeping this day holy as 𐤉𐤄𐤅𐤄 has commanded.

So use the 24 hours (sunset to sunset) of Yom Kippur and honestly look in the mirror, reflecting on your relationship with 𐤉𐤄𐤅𐤄. This is a time to examine your life, seek forgiveness, and reconcile not just with Him, but with those around you. As we prepare for the return of 𐤉𐤄𐤅𐤔𐤏 (Yahusha) and the ultimate restoration of all things, let us commit to being at one with 𐤉𐤄𐤅𐤄, allowing His mercy and grace to wash over us, and truly embrace the depth of reconciliation He offers through His Son.

We will continue with the next feast or Feast(s) next week 𐤉𐤄𐤅𐤄 willing.

By: David Edwards – Hallelu-YAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 4 appeared first on Journal Thy Journey.

The Fifth Feast Day

Yom Teruah or Feast of Trumpets

(High Shabbat)

Yom Teruah, also known as the Feast of Trumpets or the Feast of Clamoring, must be observed as commanded in Leviticus 23:23-25 on the first day of the 7th month (Ethanim – 1 Kings 8:2).

It Is From This Ceremony That the Feast of Trumpets Draws Its Name!

And 𐤉𐤄𐤅𐤄 spoke to Moses, saying, Speak to the sons of Yahshar’el, saying, In the seventh month, on the first of the month, a Holy Day Sabbath shall be to you, a memorial acclamation of the resounding of TRUMPETS, a holy gathering. You shall do no laborious work and you shall bring a fire offering to 𐤉𐤄𐤅𐤄.

Leviticus 23:23-25 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

The Feast of Trumpets initiates the final events and feast days in 𐤉𐤄𐤅𐤄‘s plan. It also marks a time of introspection and preparation. It serves as a wake-up call for us to examine our lives, repent, and return to 𐤉𐤄𐤅𐤄 while leading up to Yom Kippur, the Day of Atonement.

What the Feast is Not

The Feast of Trumpets should never be celebrated or referred to as Rosh Hashanah (beginning of the year or head of the year), as the Jewish do, which is a form of syncretism. Rosh Hashanah, over time, changed the focus from a solemn day of repentance, trumpet blasts, and anticipation of 𐤉𐤄𐤅𐤔𐤏 (𐤉𐤄𐤅𐤔𐤏 or Yahshua) return to a celebratory day. A day in which they celebrate a false New Year, false head of month (see note below), and disregard the prophetic return 𐤉𐤄𐤅𐤔𐤏, whom they reject.

Comparison of the Two:

• Yom Teruah: In the Bible, the first day of the seventh month (Ethanim) is the Feast of Trumpets (Yom Teruah), a biblical Holy Day mentioned in Leviticus 23:23-25 and Numbers 29:1. It is a day of shofar blasts, a call for repentance, remembrance, and a prophetic symbol of the future return of 𐤉𐤄𐤅𐤔𐤏 Ha-Mashiach. The day marks the start of introspection and preparation leading up to Yom Kippur, the Day of Atonement.

• Rosh Hashanah: Over time, Jewish rabbinical tradition developed Rosh Hashanah as the Jewish New Year and associated it with the same day (the first day of the seventh month). This adaptation of the day gradually shifted its focus from the biblical call to repentance and prophetic meanings to a more commemorative and reflective observance. It became a time to celebrate the world’s creation and new year, to reflect on one’s deeds over the past year, and to pray for a good new year.

Prophetic Significance of the Feast of Trumpets in 𐤉𐤄𐤅𐤄‘s Plan

The Feast of Trumpets is much more than a historical or ceremonial observance; it is deeply connected to the unfolding of 𐤉𐤄𐤅𐤄‘s ultimate plan for humanity. You can see this in the intricacy of 𐤉𐤄𐤅𐤄‘s choosing of the month. 𐤉𐤄𐤅𐤄 could have chosen any month, but He chose the seventh to underline the perfection of His timing and the elegance of His symbolism, with the Feast of Trumpets mirroring the seven trumpet blasts of Revelations. The number seven represents perfection and completion in Scripture, making this feast even more significant in the unfolding of His redemptive plan.

The Feast of Trumpets not only serves as a call to repentance and introspection but also carries deep prophetic meaning, pointing forward to the ultimate gathering of 𐤉𐤄𐤅𐤄‘s people at the end of the age, when 𐤉𐤄𐤅𐤔𐤏 returns to establish the Kingdom of 𐤉𐤄𐤅𐤄 (1 Corinthians 15:24-28, Matthew 6:10, John 5:19-23, Revelation 11:15).

Additionally, the Feast of Trumpets foreshadows the terrible tribulation that will precede 𐤉𐤄𐤅𐤔𐤏‘s return—a time of unprecedented upheaval marking the final stages of humanity’s redemption. It is essential to understand that both Yahshar’el and the grafted-in branches will still be present on earth during this time of great tribulation. Contrary to popular belief within Christianity, there is NO pre-tribulation rapture mentioned in Scripture. This doctrine is a deception that distorts the true teachings of the Word. Rapture theology falsely claims believers will be spared from the tribulation and that the Mark of the Beast will come after the supposed rapture. Unfortunately, this false belief has already deceived many. It will undoubtedly lead many more to think they will escape hardship, leaving them unprepared and vulnerable to receiving the Mark of the Beast.

Meanings of the Trumpets

(Tribulation, Return of 𐤉𐤄𐤅𐤔𐤏, and Gathering of the Elect)

Trumpets were sounded to:

• Announce 𐤉𐤄𐤅𐤄’s festivals (Numbers 10:10, Leviticus 23:24, 2 Chronicles 5:12)
• Call His people to assembly (Numbers 10:2-3, 4-7, Leviticus 25:9), and proclaim the reign of a new king (1 Kings 1:34-39, 2 Samuel 15:10).
• Alarm, Warn, Invade (Jeremiah 4:19-21, Joel 2:1, Joshua 6:4-5).

The piercing blast of the trumpet struck fear in ancient Yahshar’el, signaling the urgency and danger of approaching conflict. The Feast of Trumpets is a crucial biblical observance tied to prophetic trumpet blasts that mark the beginning of the final events.

Blow a ram’s horn in Zion, and shout an alarm in My holy mountain. Let all those living in the land tremble. For the day of YAHWEH approaches; it is near.

Joel 2:1 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

The Tribulation (The Time of Trouble):

• The Tribulation is a time of intense hardship, persecution, and divine judgment leading up to the return of 𐤉𐤄𐤅𐤔𐤏. It will be a period marked by suffering, deceit, and the rise of the Anti-Mashiach (Antichrist). 𐤉𐤄𐤅𐤄 commanding the Feast of Trumpets to be celebrated in the seventh month shows His prophetic foreshadowing of the seven trumpet judgments in the Book of Revelation, which signal the outpouring of 𐤉𐤄𐤅𐤄‘s wrath on the earth. These seven trumpet blasts announce the end of this age and the final judgment, calling attention to the rise of global turmoil and the culmination of 𐤉𐤄𐤅𐤔𐤏‘s return. The trumpets are both warnings of coming judgment and a call for repentance, echoing the urgency of the Feast of Trumpets as a day for the people of 𐤉𐤄𐤅𐤄 to prepare for His coming and the tribulation that precedes it.
  • Matthew 24:21-22 – 𐤉𐤄𐤅𐤔𐤏 warns of a time of tribulation “such as has not happened from the beginning of the world until now, no, nor ever will be.”
  • Revelation 8:6-9:21 describes the seven trumpet judgments that are released upon the earth. Each trumpet blast signals a specific judgment or event that causes turmoil and devastation. These trumpet judgments mark the intensifying of 𐤉𐤄𐤅𐤄‘s wrath and the worsening of the tribulation.

The tribulation is a period where 𐤉𐤄𐤅𐤄‘s people are tested, and the nations face the consequences of their rejection of Him and His People Yahshar’el (Jeremiah 46-51).

The Return of 𐤉𐤄𐤅𐤔𐤏 (Second Coming):

• 𐤉𐤄𐤅𐤔𐤏‘s Return happens after the tribulation and will announced by the trumpet blast. The return of 𐤉𐤄𐤅𐤔𐤏 is both a judgment and a gathering of His people.
  • Matthew 24:30-31 – “And then the sign of the Son of Man will appear in the heavens. And then all the tribes of the land will wail. And they will see the Son of Man coming on the clouds of Heaven with power and much glory. And He will send His cherubs with a great sound of a large trumpet, and they will gather His chosen ones from the four winds, from one end of the sky to the other.“
  • 1 Corinthians 15:52 – “In a moment, in the blinking of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.“
  • Revelation 11:15 – “And the seventh cherub trumpeted. And there were great rumblings of thunder saying, The kingdoms of this world have become our Elohim’s, even of His Messiah; and He shall reign forever and ever.“

The seventh trumpet (the last trumpet) marks the ultimate victory of 𐤉𐤄𐤅𐤔𐤏 and the establishment of 𐤉𐤄𐤅𐤄‘s Kingdom on Earth. The trumpet sound at His return is the signal for the gathering of the elect and the commencement of 𐤉𐤄𐤅𐤔𐤏‘s reign.

The Gathering of the Elect:

• The gathering of the elect (Yahshar’el Deut 7:6, Isaiah 45:4 and Grafted-in wildbranches Romans 11:17-24) is when 𐤉𐤄𐤅𐤔𐤏 returns and calls His people to Himself. This follows the trumpets’ announcement of His arrival and is linked directly to the trumpet sound in scripture.
  • Matthew 24:31 speaks of the angels gathering the elect after the trumpet sounds: “And He will send His cherubs with a great sound of a large trumpet, and they will gather His chosen ones from the four winds, from one end of the sky to the other.”
  • 1 Thessalonians 4:16-17 – “Because the Master Himself shall come down from Heaven with a commanding shout of an archangel’s voice, and with the trumpet of 𐤉𐤄𐤅𐤄. And the dead in Messiah will rise again first. Then we who remain alive will be caught up together with them in the clouds to meet with our Master in the air. And so we will always be with our Master.”

The trumpet that sounds at the return of 𐤉𐤄𐤅𐤔𐤏 signals the resurrection of the dead and the gathering of His people from all corners of the earth. This is the moment when the faithful are redeemed, and 𐤉𐤄𐤅𐤔𐤏‘s Kingdom is established.

What to Do on Yom Teruah (Feast of Trumpets):

• Rest and Worship: As a High Shabbat, no regular work is permitted on this day. It is a day of rest and sacred observance, where Yahshar’el and Grafted-in believers are called to cease from their usual labor and dedicate the day to spiritual reflection and worship.
• Holy Gathering: It is a time to gather with fellow believers for fellowship and worship, aligning with the biblical call for a “holy convocation” (Leviticus 23:24).
• Blowing of the Trumpets: The sound of the shofar (ram’s horn) plays a central role in Yom Teruah. It is a symbol of 𐤉𐤄𐤅𐤄‘s call to His people to gather together, to reflect on their lives, repent, and prepare spiritually for the coming judgment and redemption. The trumpets also have eschatological significance, pointing to the future gathering of the faithful at the return of 𐤉𐤄𐤅𐤔𐤏 and the resurrection of the dead, as mentioned in 1 Corinthians 15:52.
• Feasting and Cooking: Cooking is allowed on the Feast of Trumpets.
• Introspection and Repentance

Conclusion

The trumpets throughout the prophetic timeline are signals of judgment, victory, and gathering, each marking significant moments in the unfolding of 𐤉𐤄𐤅𐤄‘s redemptive plan, leading to the return of 𐤉𐤄𐤅𐤔𐤏 and the restoration of 𐤉𐤄𐤅𐤄‘s Kingdom.

We will continue with the next feast or Feast(s) next week 𐤉𐤄𐤅𐤄 willing.

By: David Edwards – Hallelu-YAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 3 appeared first on Journal Thy Journey.

The Fourth Feast Day

Shavuot, Pentecost, or the Feast of Weeks (High Shabbat)

Shavuot must be observed by counting 50 days from the first weekly Shabbat after Passover, during the Feast of Unleavened Bread. The first day of this count, as we learned last week, is the Feast of Firstfruits. These fifty days will total seven complete Shabbat days, which is significant as seven represents completeness. The Torah does not specify or provide a fixed date for Shavuot, making it a moveable feast, which occurs according to the fifty-day count it’s tied to, as explained above.

Shavuot, also known as Pentecost in modern Christian tradition, commemorates the outpouring of the Ruach Ha’Kodesh (Holy Spirit) as recorded in Acts 2. The name ‘Pentecost’ comes from the Greek word pentekoste, meaning ‘fiftieth,’ referring to the fifty-day count leading to Shavuot. While Christians commonly associate this day with the Ruach Ha’Kodesh’s descent on the disciples, Shavuot also has deep roots in the Hebrew Scriptures, linked to the giving of the commands and the establishment of the covenant between 𐤉𐤄𐤅𐤄 and His people at Mount Sinai.

Shavuot will, however, always fall in the month of Sivan, the third Hebrew month. It will always be on a Sunday (the first day of the week), as the day after the first weekly Shabbat (the seventh day) after the Passover is a Sunday. Seven Shabbats and fifty days later will always fall on a Sunday. The fifth-day count will sometimes fall on the sixth day of Sivan, but it’s not fixed to the sixth of Sivan as the rabbinical priesthood of old and modern Jew-ish people believe (Rev 2:9, 3:9).

Counting to Shavuot

Why are we counting from one feast day to another feast day?

There is a connection between the Feast of Firstfruits and the Feast of Weeks (Shavuot), highlighted by their offerings. Both feasts are tied to the agricultural harvest and mark significant points in that cycle. One marks the beginning, and the other the completion.

• The Feast of Firstfruits offers the first of the harvest to 𐤉𐤄𐤅𐤄 (Leviticus 23:10-11), acknowledging His provision and sovereignty over the land or giving back the first and best of what you have received. This is done by waving raw, beaten barley sheaves before 𐤉𐤄𐤅𐤄.
• The Feast of Weeks marks the completion of the harvest. It is a time of thanksgiving for the fullness of the harvest reaped (Leviticus 23:17). This is displayed by waving two baked loaves of leavened bread before 𐤉𐤄𐤅𐤄.

As we progress in this study, you will see the significance of Shavuot blossom, but let me quickly highlight a few key points. 𐤉𐤄𐤅𐤔𐤏 fulfilled the symbolism of the Old Testament wave-sheaf offering, becoming the firstfruits of the harvest, the first resurrected Son of 𐤉𐤄𐤅𐤄, and the first to complete the process of salvation and be “born again.” However, 𐤉𐤄𐤅𐤔𐤏 could not have become the captain of our salvation without possessing an essential ingredient—the Ruach Ha’Kodesh (Holy Spirit)—which is necessary for all who are to be born again.

The second, or final, step—symbolized by the Feast of Weeks (Shavuot)—marks the completion of the harvest. The two loaves of leavened bread represent the fullness of the harvest. It’s important to note that even after the salvation harvest is marked, sin remains within humanity. Nevertheless, this does not negate the offering; rather, it points to the ongoing process of sanctification. The presence of leaven in the two loaves mirrors the reality that the people of 𐤉𐤄𐤅𐤄—Yahshar’el and Gentiles grafted in as wild branches—though redeemed, are still in the process of transformation. Note: Gentiles being “grafted in” (Romans 11:17) are now a part of the same covenant.

Ultimately, the time between Firstfruits and Shavuot (the 50 days) is not just a countdown to a festival but a spiritual process. It’s a cycle that mirrors the believer’s walk—from the initial offering of the firstfruits of 𐤉𐤄𐤅𐤔𐤏‘s sacrifice to the completion of that work through the outpouring of the Ruach Ha’Kodesh at Shavuot. This outpouring provided the missing essential ingredient that 𐤉𐤄𐤅𐤔𐤏 had and promised to give to us—empowering us to live in obedience to the laws and commandments of 𐤉𐤄𐤅𐤄. The power to fulfill the Torah was made available to all believers.

he one who keeps his commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.”

1 John 3:24 (HRB)

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Obedience to the Torah is the evidence of one’s faith and proof of the Ruach Ha’Kodesh (Holy Spirit) being in him.

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Timeline From the Passover in Egypt to Yahshar’el’s Interaction With 𐤉𐤄𐤅𐤄 on Mount Sinai

First of the Month (Head of the Months – Exodus 12:2)

• 14th – First Passover -(Exodus 12:1-13)
• 15th – 21st – Feast of Unleavened Bread (Exodus 12:15-20)
• 16th – First Weekly Shabbat after Passover
• 17th – Feast of Firstfruits – Not Observed in the wilderness (Leviticus 23:10-11, Exodus 23:16)  
• 17th to 6th of the third Month – Counting the Omer (Leviticus 23:15-16)

Third Month (Sivan on the Hebrew Calendar – Esther 8:9)

• 1st of Sivan – Arrival at Mount Sinai (Exodus 19:1-2)
• 3rd of Sivan – Preparation for the Covenant (Exodus 19:10-11)
• 6th of Sivan – Shavuot (Feast of Weeks) – The giving of the law and acceptance of the Covenant by Yahshar’el (Exodus 19:16-20, Exodus 20:1-17, Exodus 24:7-8) Not Observed in the wilderness

Though Yahshar’el was not able to observe the agricultural feast days in the wilderness, due to not yet possessing the Promised Land, 𐤉𐤄𐤅𐤄 still orchestrated His plan through the timing of His Feast Days, pointing toward future events in His redemptive plan. 𐤉𐤄𐤅𐤄 operates in cycles, with each feast serving as a reminder and pattern that reveals His ultimate purpose. The events of 𐤉𐤄𐤅𐤔𐤏‘s death and resurrection, aligning with Passover, Unleavened Bread, and Firstfruits, are not random but are part of the divine plan that reflects the hand of 𐤉𐤄𐤅𐤄.

Similarly, the connection between the first Shavuot, when the commandments and covenant were given, and the Shavuot after 𐤉𐤄𐤅𐤔𐤏‘s resurrection, when the covenant was renewed, and the Ruach Ha’Kodesh (Set Apart Spirit) was poured out, demonstrates how 𐤉𐤄𐤅𐤄 works through revelation and restoration. 𐤉𐤄𐤅𐤄 used the same cycle, but through 𐤉𐤄𐤅𐤔𐤏 as the Passover Lamb, He allowed Yahshar’el and the wild grafted-in branches (Romans 11:17) to renew the covenant, with the addition of the promised Ruach Ha’Kodesh (John 14:15-17, John 15:26), empowering us to live in obedience to His ways, laws, commandments, precepts, and Torah. Though we have received this empowerment, we have yet to experience the full realization of the prophecy in which 𐤉𐤄𐤅𐤄 will write His laws on our hearts and minds (Jeremiah 31:33-34). We eagerly await that ultimate fulfillment.

Scriptures

• Leviticus 23:9-22 – 𐤉𐤄𐤅𐤄 commands the Shavuot (Feast of Weeks or Feast of First Fruits) and provides specific instructions.
• Acts 2:1-5 – After Yahshua’s death, burial, and resurrection. His closest followers, Peter, the other Apostles, and many others numbering around 120, kept the Shabbat and Shavuot (Pentecost).
• Acts 20:16 – Paul kept the day of Shavuot (Pentecost).
• Joel 2:28-32 – 𐤉𐤄𐤅𐤄 promises to pour out His Spirit, connecting this promise to the event in Acts 2.
• John 7:37-39, 14:15-17 – 𐤉𐤄𐤅𐤔𐤏 promises the coming of the Spirit, linking the giving of the Spirit to Shavuot.

On the Day of Shavuot (High Shabbat)

• No work, buying, or selling
• Refrain from self-seeking activities or distractions from the holiness of the day
• Rest
• Cooking is allowed
• Feast
• Have a holy gathering (Fellowship with other believers if possible)

Conclusion

On Shavuot, we celebrate not only the harvest, the commandments, and the covenant 𐤉𐤄𐤅𐤄 made with His people (Exodus 19:1-6, 20:1-17), but also the profound outpouring of His Spirit upon humanity. Just as Yahshar’el received the laws that would guide their lives and establish their covenant with 𐤉𐤄𐤅𐤄, the disciples were likewise empowered by the Ruach Ha’Kodesh to spread the message of 𐤉𐤄𐤅𐤔𐤏 and live in obedience to His laws. This parallel underscores 𐤉𐤄𐤅𐤄‘s desire to dwell within His people, offering both the guidance of His commandments and the transformative power of His Spirit. In essence, Shavuot is a pivotal moment in salvation history, where the promises of 𐤉𐤄𐤅𐤔𐤏, the keeping of the covenant, and obedience to the law through the Ruach Ha’Kodesh converge.

We will continue with the next feast or Feast(s) next week 𐤉𐤄𐤅𐤄 willing.

By: David Edwards – Hallelu-YAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 2 appeared first on Journal Thy Journey.

Sabbath

The Shabbat day or Sabbath is the seventh day of the week that 𐤉𐤄𐤅𐤄 Baruch (blessed) and made Qodesh, meaning He sanctified it, set it apart, or made it Holy.

The Sabbath was NOT created on Mount Sinai when 𐤉𐤄𐤅𐤄 provided the commandments to the Yahshar’elites (Israelites). Shabbat day was made and designated during creation week (Genesis 2:2-3), meaning it was there from OUR beginning. The Sabbath serves as the signature of 𐤉𐤄𐤅𐤄 and establishes a reminder to all of creation that 𐤉𐤄𐤅𐤄 is its author and creator and not creation itself. 𐤉𐤄𐤅𐤄‘s signature emphasizes its significance as a personal mark on creation and His authority. Just as a signature indicates ownership and completion, the Sabbath signifies 𐤉𐤄𐤅𐤄‘s creative work and His relationship with his creation. The Shabbat serves as a weekly reminder of the divine act of creation and keeps our minds from wandering off to strange ideas. Ideas like the Big Bang theory (nothing+nothing=somthing), evolution, aliens placing us on Earth, thinking of ourselves as gods that created ourselves, etc.

And the sons of Israel shall guard the Sabbath, to observe and do the Sabbath for their generations; it is a never ending covenant.

Exodus 31:16 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

For those who think or have been taught, the Sabbath was done away with. It is clear from Scripture that the Sabbath is not done away with. In fact:

• The Sabbath was instituted at creation (Genesis 2:2-3) and is part of 𐤉𐤄𐤅𐤄’s divine order.
• 𐤉𐤄𐤅𐤔𐤏 (Yahusha) affirmed the Sabbath (Matthew 12:8, Mark 2:27-28) and did not abolish it (Matthew 5:17).
• After what many deemed as 𐤉𐤄𐤅𐤔𐤏 fulfilling the law and the Sabbath in Matthew 5:17 and 11:28-30. 𐤉𐤄𐤅𐤔𐤏 actively observed the Sabbath and used it as an opportunity to teach, heal, and demonstrate the true purpose of the law; to Baruch people, not to burden them. The Shabbat rest day is not a burden. If He fulfilled it, why would He continue to observe the Sabbath consistently?
  • Matthew 12:9-14 — Healing on the Sabbath in the synagogue.
  • Mark 1:21 — Teaching in the synagogue on the Sabbath.
  • Mark 3:1-6 — Healing a man with a withered hand on the Sabbath.
  • Luke 13:10-17 — Teaching and healing on the Sabbath, with a rebuke of the synagogue ruler.
• In the end times, the Sabbath will still be observed (Matthew 24:20).
• The Sabbath rest remains for Yahshar’el and the wild branches (Hebrews 4:9).
• The Sabbath will continue in the New Heavens and Earth (Isaiah 66:22-23).

The Sabbath is a covenant sign (Exodus 31:16-17) and is meant to be a Baruch, not a burden. The idea that it was “done away with” is not biblical. Instead, the Sabbath is a timeless command. A day to rest, to worship, and to remember the Creator.

Scriptures

• Genesis 2:2-3 – 𐤉𐤄𐤅𐤄 blessed the 7th day and made it Qodesh (Holy) and He rested. The Hebrew word for “rest or rested’ is “Shabbat”.
• Exodus 20:8-11 – 𐤉𐤄𐤅𐤄 commands Yahshar’el to Remember the Shabbat and to keep it Qodesh (set apart or holy).
• Exodus 31:16 – 𐤉𐤄𐤅𐤄 commands Yahshar’el to GUARD the Shabbat.
• Isaiah 58:13-14 – Refrain from personal entertainment and self-motivated pleasure-seeking on the Sabbath
• Luke 4:16-30 Mark 1:21, Mark 6:2, Luke 6:6-11, Luke 13:10-16, Luke 14:1-5 – 𐤉𐤄𐤅𐤔𐤏 observed the Shabbat day as was his custom.
• Acts 13:13-15, 42-44, Acts 17:2, Acts 18:4 – Shaul (Paul) observed the Shabbat as was his custom.
• Acts 18:5-11 – Acts also gives us a time frame covering one year and six months, totaling 78 weeks, equaling 77 or 78 Shabbats. Shaul and the disciples with him observed every one of those 77-78 Shabbats.
• Isaiah 66:22-23 and Matthew 24:20 – Prophetic Scriptures show that people will still observe the Shabbat in the future.
• Jubilees 2:17-33 – 𐤉𐤄𐤅𐤄 commands Yahshar’el to Remember, Guard, and keek the Shabbat Qodesh. ***This includes grafted in Yahshar’el ***

On the Shabbat:

• The Sabbath must observed on every 7th day of the week
• No work permitted
• No cooking
• No buying and selling
• Spend time with Abba 𐤉𐤄𐤅𐤄
• Rest
• Fellowship with other Qodesh believers if possible
• Refrain from self-seeking activities or distractions from the holiness of the day

Set Apart Feast Days

Feast Days are Forever

14 – And the day shall be a memorial for you. And you shall celebrate it as a feast to 𐤉𐤄𐤅𐤄, for your generations. You shall celebrate it as a law FOREVER. Exodus 12:14 (HRB)

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Feast days in the Future after 𐤉𐤄𐤅𐤔𐤏 Returns

16-18 – And it shall be, everyone who is left from all the nations which came up against Jerusalem shall go up from year to year to worship the King, 𐤉𐤄𐤅𐤄 of Hosts, and to keep the Feast of The Sukkot. And it shall be, whoever will not go up from the families of the earth to Jerusalem to worship the King, 𐤉𐤄𐤅𐤄 of Hosts, there shall even be no rain on them. Zechariah 14:16-18 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Definition of Foreshadow:

• Be a warning or indication of (a future event)
• To predict something or to give a hint of what is to come
• To represent, indicate, or typify beforehand

𐤉𐤄𐤅𐤄‘s order and plan are revealed through His seven annual festivals, which paint a vivid step-by-step picture of His master plan for humanity. Each feast represents a significant prophetic event in His divine timeline that wonderfully connects to our reality. The first three feast days are in the first month of 𐤉𐤄𐤅𐤄‘s calendar, and they foreshadowed or pointed to 𐤉𐤄𐤅𐤔𐤏’s (Yahusha or Yahshua) Death, Removal of Sin, Resurrection, and becoming the First Fruit Offering. The fourth Feast stands alone in the third month of 𐤉𐤄𐤅𐤄‘s calendar and foreshadowed 𐤉𐤄𐤅𐤔𐤏’s promise to send a Helper, meaning the outpouring of The Ruach Ha-Kodesh (𐤉𐤄𐤅𐤄‘s Set Apart Spirit), which is ongoing today. The seventh month of 𐤉𐤄𐤅𐤄‘s calendar contains the final three feasts, as well as the Last Great Day. They foreshadow Awakening, Atonement, and Reconciliation to 𐤉𐤄𐤅𐤄 and the Messianic Age when 𐤉𐤄𐤅𐤔𐤏 will reign. These last feasts perfectly present the completion of 𐤉𐤄𐤅𐤄‘s Master Plan for Yahshar’el and humanity.

𐤉𐤄𐤅𐤄 revealed these seven annual observances as documented in Leviticus 23 and below.

1. Pesach (Passover) – Observed on the 14th day of the first month
2. Feast of Unleavened Bread – Observed on the 15th-21st day of the first month
3. Feast of Firstfruits – Observed during The Feast of Unleavened Bread, the day after the Sabbath following Passover, which would be the first day of the week (Sunday)
4. Shavuot (Feast of Weeks or Pentecost) – Observed 50 days after the Feast of First fruit, which would be in the third month. Do the Count yourself as the “(Jew-ish Rev 2:9, 3:9)” community hold it on the 6th of the 3rd month no matter the count.
5. Yom Teruah/Rosh Hashanah (Feast of Trumpets) – Observed on the First day of the seventh month.
6. Yom Kippur (Day of Atonement and Reconciliation) – Observed on the tenth day of the seventh month.
7. Sukkot and Shemini Atzeret (Feast of Tabernacles and The Last Great Day). Observed on the 15th-21, and The Last Great Day is on the 22nd.

2024 Example of the First Three Feast

April 2024

(Click 2024 for full Calendar)

Feast One

The Passover (Not a High Shabbat)

Pesach (Passover) observes the Exodus of Yahsharel (Israelites) from slavery in Egypt. It’s the first of 𐤉𐤄𐤅𐤄‘s annual feast days, picturing the beginning or the very first step in 𐤉𐤄𐤅𐤄‘s master plan of salvation. The Passover is a yearly reminder of 𐤉𐤄𐤅𐤄‘s intervention in delivering the firstborn of Yahsharel from the death angel (Exodus 12:23-27). It also foreshadowed the future sacrifice of 𐤉𐤄𐤅𐤔𐤏 Messiah, “our Passover” lamb (1st Corinthians 5:7; 1 Peter 1:18-19), for the sins of humanity. The sparing of Yahshar’el’s firstborn from the death angel through the shed blood of lambs spread on their wooden doorpost on that first Passover points directly to us being spared/saved from the eternal penalty of sin (Romans 6:23) by the shed blood of 𐤉𐤄𐤅𐤔𐤏 on the tree. We no longer sacrifice a lamb at Passover but partake of the prescribed emblems, which represent 𐤉𐤄𐤅𐤔𐤏’S body (unleavened bread) and blood (unfermented grape juice, the pure blood of the grape).

On the Passover:

• The Passover must be observed on the 14th day of the first month.
• It is NOT a High Sabbath, so work, buying, selling & cooking ARE PERMITTED!
• A memorial is held on the night portion of Passover. This includes partaking in foot washing and eating bitter herbs, unleavened bread, and wine (unfermented grape juice, the pure blood of the grape).
• Remove all leavened things from the home (i.e., yeast, baking powder, baking soda, cream of tartar, and items that have yeast-like ingredients)

Feast Two

The Feast of Unleavened Bread (Two High Shabbats)

Accepting 𐤉𐤄𐤅𐤔𐤏’s sacrifice and acknowledging that it paid for our sins in thought alone is not enough. True repentance and faith are demonstrated through actions, as actions speak louder than words. It’s not enough to merely profess belief; we must live out our faith. So, once we have repented, accepted 𐤉𐤄𐤅𐤔𐤏, and been forgiven by 𐤉𐤄𐤅𐤄, we must strive to forsake sin completely (Romans 6:1-6). We must seek to remove all sin from us, not return to living in the sin 𐤉𐤄𐤅𐤔𐤏 died for. Romans 12:1 emphasizes a reasonable service of presenting our bodies as living sacrifices, holy and pleasing to 𐤉𐤄𐤅𐤄. Our reasonable service involves striving to live a life that aligns with His will, which includes, examining ourselves, removing pride, avoiding sin, and seeking His truth and righteousness. In essence, living in a way that reflects His Qodesh (His set apartness). Our reasonable service is our part as Yahshar’el and Believers

What is SIN

Everyone who practices SIN also practices lawlessness; and sin is lawlessness [ignoring 𐤉𐤄𐤅𐤄’s law by action or neglect or by tolerating wrongdoing—being unrestrained by His commands and His will].

1 John 3:4 (Multiple Bibles)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

To help keep us in the knowledge of the second step in 𐤉𐤄𐤅𐤄‘s plan, 𐤉𐤄𐤅𐤄 gave us the second annual Feast. The observance of this Feast impresses upon us that we must strive not to return to the sins 𐤉𐤄𐤅𐤔𐤏 paid for with His blood (1 Corinthians 6:20). During the day portion of the Passover, we are to remove all the leaven from our home before the Unleavened Bread Feast day starts. The leaven represents our sin. “A little leaven leavens the whole lump (Galatians 5:9).”

I remember my family’s first and second years observing Unleavened Bread, it was hard and unexpected. We kept finding unleavened things in the house during the Feast. It was just like sin; you think you are good, but sin keeps popping up. The process of purging leaven from the house is symbolic of the spiritual work we need to do in our own hearts. Removing sin, or anything that is “not of Yahuah,” and replacing it with righteousness. Ultimately, the goal of the Feast of Unleavened Bread is not just about removing physical leaven from our homes but about recognizing the call to live as “unleavened” people—pure, sincere, and wholly dedicated to Yahuah.

On and during The Feast of Unleavened Bread:

• The Feast of Unleavened Bread must be observed on the 15th day of the first month.
• No work is permitted on the first and seventh days. They are High Shabbats
• Days 2-6 are NOT Sabbaths; therefore, work is permitted
• Cooking is allowed on all days of this Feast
• Rest
• Fellowship with other Qodesh believers if possible
• Eat unleavened things seven days
• Do not bring leavened things in the house
• Refrain from self-seeking activities or distractions from the holiness of the day

Scriptures for Passover and The Feast of Unleavened Bread

• Exodus 12 – 𐤉𐤄𐤅𐤄 commands the Passover and The Feast of Unleavened Bread with specific instructions
• Numbers 9:1-5 – 𐤉𐤄𐤅𐤄 commands the Passover
• Leviticus 23:4-8 – 𐤉𐤄𐤅𐤄 commands the Passover and The Feast of Unleavened Bread
• Joshua 5:10-11 – Yahshar’el celebrated the Passover and The Feast of Unleavened Bread
• Luke 2:41-43 – 𐤉𐤄𐤅𐤔𐤏 and His earthly family observed Passover and the Feast of Unleavened Bread.
• Luke 22:15, John 2:13-23, John 13:1-3 – 𐤉𐤄𐤅𐤔𐤏 celebrated the Passover.
• Matthew 26:17-28, Mark 14:12-25 – 𐤉𐤄𐤅𐤔𐤏 celebrated the Passover and showed that He is the Passover unblemished lamb.
• 1 Corinthians 5:7 – 𐤉𐤄𐤅𐤔𐤏 is our Passover Lamb. Therefore, we don’t need to kill a lamb anymore.
• Acts 18:21 – Paul Observes the Passover (This is the winter time in the year 51 or 52 AD. The only Feast Paul could be referring to was Passover).

Feast Three

Feast of FirstFruits (Not a High Shabbat)

The Feast of Firstfruits occurs specifically on the day after the Sabbath following Passover and during the Feast of Unleavened Bread. Firstfruits will always start on the first day of the week. This Feast also begins the 50-day count to Shavuot (Feast of Weeks or Pentecost). During this festival, the Yahshar’elites would bring the first wave-sheaf of their barley harvest to the Levite priest as an offering to 𐤉𐤄𐤅𐤄. This act symbolized gratitude for the harvest and recognition of 𐤉𐤄𐤅𐤄‘s provision. It represented the idea of giving back to 𐤉𐤄𐤅𐤄 the first and best of what you have received. Firstfruits is also about giving the best of ourselves to 𐤉𐤄𐤅𐤄, not just physical goods but our hearts, time, and obedience.

The foreshadowing and spiritual ramification of this 𐤉𐤄𐤅𐤔𐤏’s resurrection and Him being the ultimate wave-sheaf offering firstfruit is profound. Look at the process of how the wave-sheaf offering was prepared, and you will see the similarities of 𐤉𐤄𐤅𐤔𐤏 being prepared. The grain for the wave-sheaf was beaten or threshed to separate the kernels from the husks. This was an essential part of the preparation. Threshing involves using a tool like a flail to separate the grain from the stalks and beating involved striking the grain to remove the husks, a process required to make the grain usable for the offering. So you see the wave-sheaf offering had to be physically beaten and threshed before being presented and waved up in the air and accepted.

𐤉𐤄𐤅𐤔𐤏 was beaten, scourged, whipped, bruised, slapped, pierced, and other things for our sin, iniquity, and transgression, which got Him prepared to be the wave-sheaf offering (Isaiah 52:14, Matthew 27:26, 26:67, Mark 15:15, Luke 22:63-64, John 19:1, 18:22). After being in the grave three days and three nights (Mat 12:40) 𐤉𐤄𐤅𐤔𐤏 was raised up just like the wave-sheaf offering would be. In 1 Corinthians 15:20, Sha’ul refers to 𐤉𐤄𐤅𐤔𐤏 as the “firstfruits of those who have fallen asleep,” indicating that His resurrection is the first of many. Inclusively, just as the Yahshar’elites offered the first of their harvest, 𐤉𐤄𐤅𐤄 offered the first fruits of His harvest, His only begotten Son as the ultimate sacrifice for humanity, the ultimate firstfruit (John 3:16).

On The Feast of Firstfruits:

• Work, buying, selling & cooking are permitted!
• You can offer a portion of your income or produce
• Give thanks and praise to 𐤉𐤄𐤅𐤄 expressing gratitude to 𐤉𐤄𐤅𐤄 for His provision
• Feast
• Read the Torah, focusing on 𐤉𐤄𐤅𐤄‘s commandments and His faithfulness.

Pictured Time Frame of

𐤉𐤄𐤅𐤔𐤏’s

Death, Removal of Sin, Resurrection, and Becoming the First Fruit Offering

Conclusion

Next week YAH willing, we will cover the last four Feast:

• Shavuot (Feast of Weeks or Pentecost)
• Yom Teruah/Rosh Hashanah (Feast of Trumpets)
• Yom Kippur (Day of Atonement and Reconciliation)
• Sukkot and Shemini Atzeret (Feast of Tabernacles and The Last Great Day)

By: David Edwards – Hallelu-YAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄

The post Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 1 appeared first on Journal Thy Journey.