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.

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 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.