The Children of Yisra’el are living examples, witnesses to God’s Familial Covenant. They serve as the implement of Yah’s revelation. Through them we come to know our Creator and Redeemer.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

The Children of Yisra’el are living examples, witnesses to God’s Familial Covenant. They serve as the implement of Yah’s revelation. Through them we come to know our Creator and Redeemer.

Yahuwdym are also a control group in the scientific experiment called life. They were set apart from other people to demonstrate the benefit of having a relationship with God and the consequence of rejecting that covenant.

So in conclusion, Yahowah signs off with this direct declaration: “I am (‘any) Yahowah (efei), your (‘atem) God (‘elohym).” (Qara’ / Called-Out / Leviticus 23:43)

We therefore know that we have this on pretty good authority. And that means it would require a higher authority than God to alter or repeal any of these instructions. Yet since they have all been changed and canceled by man’s political and religious institutions, somebody must believe that they are more important than their Creator.

And finally, Yahowah’s messenger signs off with…“And Moseh declared the Word (dabar) regarding Yahowah’s (efei) specific appointed meetings and designated times (mow’ed – assemblies set by the authority for a particular purpose as a sign and signal) to the children of Yisra’el.” (Qara’ / Called-Out / Leviticus 23:44)

He did what he was asked to do. We are called to do the same: come to know the Word and then share it with others.

The primary purpose of the Miqra’ Mow’ed of Sukah is to bring us back to the Garden of Eden, to a one on one joyous relationship with our Heavenly Father. The Festival Feast of Shelters is designed to reveal the purpose of creation, and to divulge the nature of the relationship our Heavenly Father wants to share and enjoy with His children. It is the culmination of the Called-Out Assemblies, the product of God’s plan. On this day we return to the Garden of Eden – the Protective Enclosure of Great Joy.

If you are a native Yisra’elite, pitch your tent. If you are an adopted Yahuwdym, cuddle up next to your Heavenly Father and enjoy the protection and support of your Spiritual Mother. Keep the appointment. Understand the symbolism inherent in this day. Read and recite the Word. Share the plan. Have fun with God.

efei

No discussion of Tabernacles would be complete without examining Yahowah’s account of the fourth day of creation. In it God predicted that the “Greater Light” would become visible as a “sign” in mankind’s fourth millennium, thereby placing Yahowsha’s arrival within the context of the Miqra’ no later than 33CE on our pagan calendars.

As you read this testimony, pay special attention to the fact that God does not say that the sun and moon were created on the fourth day, only that they became “visible representations,” which means they could be seen. The same thing can be said of Yahowsha’s arrival. When the child was born and the Son was given, we were able to see Yah.

“God said, ‘There shall be lights (luminaries) in the expanse of the heavens to divide (separate and set apart) day from night. And let them exist as symbols and signs (‘owth – as visible signals, distinguishing makers, and remembrances; as non-verbal representations which have meaning;  as miraculous proof and wondrous indications; as illustrations, examples, and metaphors which make something more clearly known; as an accounting or recording used in evaluating recompense and reward; as an ensign at the end of an upright pole conveying the leader’s message to his followers) for the appointed symbolic meetings and times (mow’ed – the designated periods which are related to others for a specific purpose authorized by the authority; the set-apart feast and festival celebrations of communion), for days, and for years (as a measure of life and renewal).” (BaRe’syth / In the Beginning / Genesis 1:14)

These two sentences convey the profound truth that the Miqra’ey Mow’ed of Yahowah are “wondrous signs which convey an important message” from our Creator. Understand the Mow’ed Miqra’ey and you will understand God, understand yourself, our relationship and purpose, the means to salvation and the very framework of time itself. Failing to understand the Miqra’ey Mow’ed, the Appointed Called-Out Assembly Meetings and signs, clerics and laity alike have been deceived into believing that future prophetic events cannot be dated and that man’s salvation is independent of the Towrah. But in actuality, theologians are simply ignorant of the means provided to date every significant event—past, present, and future, and of God’s plan to save His wayward children.

Yahowah’s message, His meetings, are all designed to prompt a choice. We can choose to live in the light or die in darkness. “They exist as lights in the expanse of the heavens to give light to the earth (‘erets – world), existing and established. God fashioned (prepared, appointed, and instituted) the two large luminaries, the greater (gadowl – the more enormous in magnitude and intensity, the mighty, important and distinguished one; from gadal, meaning “to be magnified, great and powerful; to make and do great things) luminary to rule (tohave dominion and authority over, to govern) the day and the lesser (qatan – smaller, insignificant, and unimportant, the younger chronologically, the lowly of status; from quwt, meaning loathed, opposed, abhorred, and detested) luminary to govern the night (the absence of light; gloom and shadow), and the stars.” (BaRe’syth / In the Beginning / Genesis 1:15-16) Yahowah is predicting the arrival of the Ma’aseyah Yahowsha’, and defining His role, nature, and status vis a vie the Adversary.

This is all brought into focus with the opening stanza of Yahowchanan/John’s witness: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into existence through Him. And apart from Him, nothing exists. In Him is life, and the life is the light of men. And the light shines in the darkness, but the darkness does not comprehend it…. This is the true Light who came into the world to enlighten every man. He was in the world, and the world was made through Him, but the world does not know Him. But to as many who received and accepted Him, to them He gave the right to become children of God, even to those who trust and rely upon His name, to those who are born not of blood nor the will of man, but of God. And the Word became flesh and camped out (skenoo – encamped, pitched a tent, and thus tabernacled) among us and we beheld His glory, glory as of the only begotten from the Father, full of favor and truth.” (Yahowchanan / Yah is Merciful / John 1:1-14)

While the Hebrew and Greek words for “dwell and dwelt” are used regularly in Scripture, this is the only place “skenoo” is found. Yahowah went out of His way to let us to know that He entered our world in the form of a man on the very day He said that He would pitch His tent with us, on the Called-Out Assembly of Shelters, Tabernacles, and Tents.

In the “Chay – Life” chapter of the Genesis Volume of Yada Yahowah, you will find a thorough review of this Genesis one passage, along with documentation to prove that Yahowsha’s arrival occurred as promised at the end of the fourth millennium after the fall, and specifically on Tabernacles in 2 BCE. But since the year of the dress rehearsal isn’t germane to the Miqra’ of Sukah, we’ll move on to its glorious fulfillment.

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All of Scripture is an enormous metaphor. Since the symbolism of seven is advanced in the Towrah’s next line in conjunction with the Tabernacle, the Spirit, and the Savior, let’s linger here in Leviticus a while longer, understanding that chapter breaks are human divisions.

“Then Yahowah (efei) spoke to Moshe, saying, ‘Instruct (sawah – direct) the children of Yisra’el to obtain for (laqah – grasp hold of, select, receive, accept, and bring to) you pure, clear, and flawless (zak – free of impurities and clean) olive oil (semen) which is lightly extracted (datit – regarded as the purest and best oil from the initial crushing in a mortar, and thus extra virgin in today’s vernacular) as a luminary (ma’owr – source of light, from ‘owr, meaning light which shines brightly, illuminating and enlightening) to be lifted up (‘ala), a continuous uninterrupted (tamid) lamp (ner).” (Qara’ / Called-Out / Leviticus 24:1-2)

This is Yahowah’s version of the “eternal flame.” But there is more to the metaphor than “pure, clean, clear, and flawless olive oil” being the symbol of the Set-Apart Spirit and of “light” representing Yah. There is more to this lamp than the idea of light providing guidance and enlightenment. There is even more to Yahowah’s tangible metaphor than the “continuously uninterrupted,” or eternal component of His Light and Spirit. God will advance the story of this luminary, and define its purpose, by telling us where it goes and how it is to be constructed.

“’Aharown (‘aharown – meaning desires light and enlightened freewill, transliterated Aaron, the brother of Moseh, and a Levite) shall attend to it, placing it (‘arak – shall set the physical object in a particular place for a specific purpose, encouraging comparisons to something similar) outside (min) the curtain (paroket – fabric divider or veil) of the Witness and Testimony (ha ‘edut – the written copy of the covenant given to Moseh, the Instructions written on stone by Yah’s hand, from ‘uwd, meaning affirming and bearing witness to renewal and to restoration) in (ba) the Tent and Tabernacle (‘ohel – covered shelter and protective dwelling, home and household) of the specific appointed meetings and designated times (mow’ed – assemblies set by the authority for a particular purpose, as a sign and signal) from (min) sundown (‘ereb – evening, twilight, and dusk) to sunrise (boqer – morning, daybreak, and first light) in the presence (paneh) of Yahowah (efei) continuously without interruption (tamid). It is an everlasting (‘olam – eternal) prescription of what you should do (chuqah – an inscribed instruction regarding being cut into the relationship) throughout your households and generations (dowr).” (Qara’ / Called-Out / Leviticus 24:3)

This message is laden with a couple of Sukah references. The ‘ohel/Tabernacle is a sukah/Shelter, and both are symbolic of the Spirit’s protective covering, of the home in which we live. It is also a tangible picture of the Word’s arrival as light in both His salvation and reconciliation visits.

This depiction of the Menorah’s characteristics match the Set-Apart Spirit’s attributes. “He [Aaron] shall place (‘arak) the purifying, cleansing, renewing and restoring (taher) menorah (menowrah – from minhah, gift, and ‘owr, light) luminary (ner – lamp stand) perpetually (tamid) before the presence of (paneh) Yahowah (efei).” (Qara’ / Called-Out / Leviticus 24:4) Being continuously immersed in the Spirit’s cleansing and perfect light is the only way to come into the presence of Yah.

The reason the six plus one configuration of the menorah isn’t designated here is because it was detailed in Exodus 25:31-40. That explanation begins: “You shall make (‘asah) a purifying, cleansing, restoring and renewing (taher) menorah (manowrah – gift of light) from gold (zahab), fashioning the menorah by hammering Her (hi) out (miqsah)—Her (hi) base (yarek), Her (hi) branch (qaneh), Her (hi) shoots (perah), Her (hi) cups (gavia’), and Her (hi) upright pillar (kaptor) by reason of (min) Her (hi) existence (hayah).” (Shemowth / Names / Exodus 25:31)

The “Gift of Light” is symbolic of our Spiritual Mother and of what She does for us. We will come to exist forever because She enlightens and protects us and Her Garment of Light “purifies, cleanses, restores, and renews us.” This is all part of Yahowah’s six plus one plan of salvation, one predicated upon the Upright One’s sacrifice on the Upright Pillar.

Consistent with this message, perah, translated “shoots,” also means “to rise up and fly.” It is from pirhah, meaning “a gathering of people or offspring with a common nature.” Our Heavenly Father is speaking of His family being able to fly like spiritual beings. Vocalized differently, parah means: “to sprout, flourish, and to bear fruit,” and especially “to grow.” In our eternal nature, we gain dimensions and energy, becoming more like God.

While all English translations other than interlinears ignore the seven feminine references in this passage, most conclude by saying that the Menorah “is of one piece.” And while that would be symbolic of Yahowah being one, and would be consistent with the process of hammering the Menorah out rather than piecing it together, there is no basis for “one” or “piece” in the Hebrew text. Based upon the Hebrew words, the ending actually reads: “from her they shall be.” So it is a different truth being conveyed here. Oneness will have to wait one verse…

“Six (shesh – something bleached white, especially linen) branches (qaneh) shall extend (yasa’) from (min) her sides (sad), her three (salos – meaning to set apart and send away, extending oneself) menorah (manowrah – gifts of light) branches (qaneh) coming out of (min) one (‘echad – a singular unity)….” (Shemowth / Names / Exodus 25:32) When it comes to His pattern of six plus one, God is consistent. Everything meaningful is based on it. It is the key which unlocks the secrets otherwise hidden in Yahowah’s plan of salvation and its timeline.

God provides many more details regarding the construction and placement of His Gift of Light. With each additional facet, He illuminates specific aspects of His plan and nature. Yahowah loves tangible symbols because they facilitate understanding. But to appreciate them, and Him, one has to pause on occasion (say once a week on the Sabbath) and camp out a while (say for seven days during the Miqra’ of Sukah) with Yah.

Continuing to advance the same symbolism, this time with a reference to Yahowsha’ being the bread of life which is broken for us, God says: “Obtain (laqah – grasp hold of, select, receive, accept, and bring) finely ground flour (solet – grain with husks removed, revealing the inner kernel) and bake (‘apah) twelve loaves (halot – pierced cakes used as an offering, from halal, meaning pierced, fatally wounded, and slain), one twelfth existing (hayah) in each pierced loaf (halot).” (Qara’ / Called-Out / Leviticus 24:5) All twelve tribes were guilty of piercing the Ma’aseyah—symbolized by the bread broken (pierced, fatally wounded, and slain) for us at Passover.

By way of His sacrifice, we were cleansed: “Place them in two orderly rows (ma’areket), six in each row, on a table (sulhan) of purification, cleansing, renewal, and restoration (taher) in the presence (paneh) of Yahowah (efei)…as a way to remember (zakar) Yahowah (efei). Every Sabbath day it shall be prepared and arranged (‘arak), without interruption (tamid) in the presence of Yahowah (efei) from the children of Yisra’el as an everlasting and eternal Covenant (beryth – familial relationship agreement, binding oath, marriage vow, pledge and promise of alliance).” (Qara’ / Called-Out / Leviticus 24:6-8) In connection with the purifying and restoring table, and with the presence of Yahowah, we have two additional depictions of six plus one.

Even in the bread, Yahowah was telling His people what they would do, and what His response would be. Man would pierce his Creator so God turned His broken body into the bread of life.

Also, you’ll notice, that God asked His representative to do something on the Sabbath. We don’t have to sit and be idle, so long as we are about Yah’s business. Yahowsha’ did His best work on the Sabbath, but not as a carpenter.

All of Scripture, from its stories and historical examples, to its teaching and prescriptions, from its names and imagery, to its prophetic pronouncements, are designed to provide different perspectives into the same picture. You don’t have to understand them all to yada Yahowah, to trust Him and rely upon Him. But the more you know, the more you understand, the closer to God you will grow and the more you will come to love and admire Him.

Personally, there are few things I enjoy more that coming to understand how the Word’s smallest strokes work in harmony with others to paint this grand canvass of life. I am sure that is true for you as well.

And yet, along life’s way I have met very few people who see the big picture. My hope, therefore, is that through the details revealed in Yada Yah more will come to appreciate the majesty of God’s creation and plan. It is all laid out before us—for us to understand. That is why so much attention is devoted to each stroke and word, each color and image, to the shadings and details.

efei

In the sixteenth chapter of Deuteronomy, Moseh reveals more about what it is like to camp out with God. “You (‘atah) shall attend to and profit from (‘asah – act upon and participate in) the Festival Feast (chag) of Sukah (sukah – Protective Coverings, Tabernacles, Tents, and Shelters) for seven days when you gather in your harvest (ba ‘asap ‘atah) from your threshing floor (goren) and your winepress (yeqeb).” (Dabarym / Words / Deuteronomy 16:13)

Shelters is a celebration of God’s harvest of souls. The threshing floor is symbolic of those who have been saved, while wine represents the sacrifice which made our salvation possible.

The Festival Feast of Camping Out with God is the result of the first six Called-Out Assemblies. Saved from death on Pesach / Passover, redeemed from sin on Matsah / Unleavened Bread, claimed by God on Bikuwrym / FirstFruits, immersed in the Spirit on Shabuwa / Sevens Sabbaths, harvested by Yahowsha’ on Taruw’ah / Trumpets, reconciled unto God on Yowm Kippurym / the Day of Reconciliations, we are prepared to celebrate Sukah / Shelters. And since seven is God’s definition of perfection, we know that His idea of perfection is making it possible for us to enjoy His company.

“Rejoice (samah – be elated, have fun, be joyful, make merry, take great pleasure in, be glad and delight in) your Festival Feast (chag – celebration and party), you and your son and your daughter, your male and female servant and coworker (‘ebed – employees and associates), the Levite (Lewy – Yahowah’s priests and judges who unite), the foreigner (ger – one who is of a different racial, national, geographic, and cultural origin, a sojourner and newcomer), the orphan (yatom – fatherless child), and the widow (‘almanah) who by association (‘asher – and relationship) are within your doors and gates (sa’ar – assemblies, cities, and towns).” (Dabarym / Words / Deuteronomy 16:14) In an earlier passage, Yah said the “foreigners” were those living “in the midst” of Yahuwdym.

This list of guests is similar to the all inclusive gathering described in Miqra’ of Shabuwa, whereby the Called-Out Assembly was born. So, in a very real sense, this is a family reunion.

Since Tabernacles is a prophetic picture of eternity, it’s depicted as a party, as a festival feast, as a time to have fun. While relatively few will find their way in, those who do will represent the full spectrum of humanity. Among the party goers will be men and women, boys and girls, rich and poor. The campers will come from around the globe, from a rainbow of races. Especially important to note: those who have lost their temporal family will be part of God’s eternal one. As Yahowah’s adopted sons and daughters, we become brothers and sisters.

Yahowah created the universe for mankind, and then mankind for a single purpose. Eden was a garden party. But for this celebration of life and relationship to be based on love rather then compulsion or submission, there had to be real choice based upon freewill and a viable alternative to God’s companionship. That is why tree of the knowledge of good and evil was necessary and why darkness had a compelling advocate.

Beguiled by Satan, one day Adam chose poorly, so Yah created the means to renew and reconcile the relationship back to its intended purpose. “Celebrate (chagag – party) for seven days with Yahowah (efei), your God (‘elohym), in the standing place (maqowm – site, home, dwelling, office, and special area, from quwm, meaning to arise, to stand, to be established upright, to become powerful, validated, and confirmed so as to endure) which relationally (‘asher) Yahowah (efei) will choose (bahar – select based upon His preference and desire) because (ky – surely for the reason) Yahowah (efei), your God, will kneel down for your benefit (barak – lower Himself to bless you)…” (Dabarym / Words / Deuteronomy 16:15)

While barak carries the connotation of “a blessing,” its primary definition is to “bow down, lowering oneself.” Attributed to God, this statement of purpose, this salvation prediction, is profoundly important, albeit counter intuitive and anti-religious.

In this light, Yahowsha’ is God kneeling down for our benefit. Yahowsha’ is Yahowah diminishing and lowering part of Himself to bless us. He did so because He didn’t want His children to bow down before Him in judgment.

One of the most prevalent themes in Scripture is that of Yahowah standing up for us so that we can rise and stand with Him—upright, empowered, validated, and confirmed, enduring forever. This is the heart and soul of the Covenant, from Abraham’s call to Yahowsha’s enablement.

The Greek equivalent of the root of maqowm (quwm), translated “standing place,” is histemi—which conveys the identical meaning. Stauros, errantly changed to “cross” but meaning “upright pole” is based on histemi, as is the totality of Yahowah’s plan of salvation.

For Yahowah Himself, for Abraham, and for most Yahuwdym, the “standing place” was Mount Mowryah. It remains Yah’s favorite place on earth, His choice. And while that was where the Covenant was confirmed, enabled, and will be renewed, Yahowah can validate, confirm, and elevate us, wherever He chooses. And when He does, we aren’t to fall back to the ground, prostrating ourselves. By bowing down for us, He made it possible for us to stand with Him, walk with Him, party with Him. Don’t cheapen the gift by falling on your knees, shaking in fear. Leap for joy, gaze upon your Heavenly Father’s face, give Him a kiss, and whisper “Thank You” in His ear.

As for me, I will try to choke out my heartfelt appreciation; my eyes full of tears, my knees wobbling. But I will do my best to honor the gift and its provider by giving my Heavenly Father a hug. Like His gift, it will be the only thing which keeps me from falling down.

The most humbling, least understood, most profound, unexpected, and yet vitally important Scriptural teaching is: “Indeed, Yahowah (efei), your God, will kneel down for your benefit (barak – lower Himself to bless you)…”

All religions have reversed this concept, teaching their victims to bow down to their gods, clerics, and kings. They achieve this through fear and by limiting freedoms.

The Covenant, however, is based upon reverence, not fear. It is founded in freedom of choice, not submission. Abraham, and us through him, were called out of Babylon’s religious and political system and invited to stand with Yahowah, encouraged to walk with God, summoned to be conversant with our Heavenly Father. Every aspect of God’s Covenant is based upon marriage and family, on friendship and relationship.

But far more than this, Yahowah has said that He would “kneel down for our benefit.” And He did. He diminished Himself, becoming a man, revealing His nature and fulfilling His plan. He bowed down to bless us on Mount Mowryah on Passover in 33 CE. He lowered Himself to ransomed our souls with His own on Unleavened Bread the following Sabbath, so that we could rise up with Him on FirstFruits. As a result, we are invited and empowered to celebrate Sukah with our Redeemer, camping out with Yah for all time. That is the message; that is the picture; that is the plan.

“Indeed, Yahowah (efei), your God, will kneel down for your benefit (barak – lower Himself to bless you) in (ba) all (kol) your (‘atah) endeavors (tabuw’ah – providing everything of value including productivity, accumulation of wealth, intelligence, understanding, logic, useful insights, cogent speech, and ability to perform any task, producing outstanding results) and in all (wa ba kol) of the work (ma’aseh – labor, deeds, and undertakings) of your hands (yad) so that you will be (hayah – exist) altogether and totally (‘ak – completely and assuredly) happy (samah – rejoicing and elated, having fun, joyful and merry, experiencing great pleasure, delighted and glad).” (Dabarym / Words / Deuteronomy 16:15) What a deal!

Tabuw’ah, the operative word in this passage, is based in part upon bow’ which means: “to come, to arrive, to go in, and to be brought in,” and once inside, “to be enabled and enumerated.” The purpose of, the result of, God bowing down for our benefit is to be included in His family—to be led into our Heavenly Father’s home. As His children, we inherit all that is His, the deed to the entire universe and access to all of the power, creativity, and sheer brilliance it took to form it. We will experience vastly increased: “energy, capacity, intelligence, perceptive facilities, ability to reason, knowledge, and wisdom.” The adoption will also serve to make us eternally and unequivocally “happy and joyful.”

The proposal God has placed on the table is a good one. Accept it. You have been invited to campout with the Creator of the universe. And this is no ordinary excursion. It is the trip of a lifetime. And although your backpack and tent are supplied with everything you’ll need and could ever want, you don’t even have to carry it. God has bent down to pick it up, and us along with it, doing all of the heavy lifting for our benefit.

This process is accomplished during the Miqra’ey. On Pesach / Passover, God solves the consequence of sin, which is death. On Matsah / Unleavened Bread, God resolves the penalty of sin which is separation from Him. And so on Bikurym / FirstFruits those who have capitalized upon God’s willingness to bow down for our benefit are born into our Heavenly Father’s family. Shabuwa, or Seven Shabat, not only serves as the annual model for the Yowbel, depicting God’s Redemptive Years, it predicts and defines the Called-Out Assembly described in Yahowsha’s testimony. Then in the Fall, God asks us to be troubadours on Taruw’ah / the Trumpets Harvest on the first day of the seventh month, by boldly proclaiming His message to the world. We are invited to approach Yahowah by way of our Spiritual Mother on Yowm Kippurym / the Day of Reconciliations on the tenth day of the seventh month. Then, properly equipped by our Heavenly Father, we are prepared to camp out with God on Sukah / Shelters, five days later. So each step along the Way is designed to bring fallen man into the presence of God.

“Three (salos) times a year in the conduct of one’s life and for the purpose of renewal (pa’am sanah) it is revealed (ra’ah) that every (kol) man (zakur – male) shall appear before (paneh – come into the presence of) Yahowah (efei), your God (‘elohym), in (ba) the (ha) standing place (maqowm – site, home, dwelling, office, and special area, based upon quwm, meaning to arise, to stand, to be established upright, to become powerful, validated, and confirmed so as to endure) which relationally (‘asher) Yahowah (efei) will choose (bahar – select based upon His preference and desire): at the Festival Feast (chag) of Matsah (Unleavened Bread), at the Festival Feast (chag) of Shabuwa (Seven Sabbaths), and at the Festival Feast (chag) of Sukah (sukah – Tabernacles and Shelters) and (wa) none (lo’) should be seen (ra’ah – be viewed or revealed, appearing before) Yahowah (efei) as an empty void without what is expected (reqam – without cause or reason, void of what is necessary).” (Dabarym / Words / Deuteronomy 16:16)

This passage affirms that observing the Towrah is more important than simply doing what the Towrah says. The only way to avoid being seen before Yahowah as an empty vessel is to understand what God expects. The answer, of course, is found in the instructions provided by God with regard to the previous Miqra’ of Yowm Kippurym. Our Heavenly Father recommended that each and every soul answer His invitation to come into the presence of our Spiritual Mother. Those who do, and who accept Yahowah’s gift of renewed life, are adorned in the Spirit’s Garment of Light.

Earlier, in the 11^th verse, Yahowah confirmed that “the place of relationship He will choose” is where “His personal and proper name (shem – renown and reputation) lives (sakan – and dwells)…” That is Mount Mowryah, the place where Sukah will be fulfilled. But today Yahowah’s name lives in a different Tabernacle—Yahuwdym—those who are related to and belong to Yah.

While there is no reference to yad/hand in reqam, translated “empty void without what is expected,” English translators routinely render reqam as “empty handed.” But it’s not what is in our hands that counts with God; it is what is in our minds, hearts, and souls that matters. We are to show up knowing Yah, loving Yah, with our hearts filled with the Set-Apart Spirit and our souls adorned in Her Garment of Light. Being born anew from above by way of our Spiritual Mother is a prerequisite for camping out with our Heavenly Father on Sukah.

Don’t just go through the motions, not knowing who you are meeting with or why. Yahowah expects us to read and study His Word, to choose to adopted into His family, and to be immersed, born from above, and renewed, by way of the Set-Apart Spirit. That is the meaning and purpose of all of this. God isn’t establishing mindless, heartless, and purposeless religious rituals; He is establishing relationships.

That is not to say that we aren’t to contribute to the party. While what we share is up to us, God has set a very high standard. “Each individual’s (‘iysh) gift (matanah – present or offering, donation or contribution of goodwill to the relationship) in hand (yad) should be related to (ka – should be like) and in proportion to (ka – similar to) the blessing (barakah – benefit, prosperity, generosity, relationship, security, present, and gift) Yahowah (efei), your God, relationally (‘asher) gave (natan – delivered and bestowed freely upon) you.” (Dabarym / Words / Deuteronomy 16:17)

He gave us life. A comparable, related, and proportional response would be to turn our lives over to Him. And in that regard, yad, the Hebrew word for “hand,” also designates “one’s influence and authority.” Another proportionate gift would be to offer Yahowah’s gift of life with others by sharing the healing and beneficial message of the Towrah.

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