What does it mean to be “in Christ,” and what does it mean to have “Christ in you”? We go into the Creator’s presence by way of the Messiah. The Creator’s presence goes into us by way of the Messiah.
Among the biblical symbols of Sukkot (festival of Tabernacles, or Booths) is the tent, the temporary dwelling. It reminds us of who we are, where we’ve been and where we’re going. The sukkah is also a visual representation of how to have “Messiah in us” and to be “in Messiah” at the same time.
Temporary shelters, branches of palm, willow and myrtle, and citrus fruit — the symbols of the Sukkot, the biblical festival of Tabernacles, or Booths. Plants clean the air and subtly effect us by their fragrance. We see them as physical things that are useful to us in the physical realm, while God uses references of them in the Bible to teach spiritual lessons as symbolic representations of people.
In this study, we’ll explore what each of these symbols teach us about ourselves and how the Holy One of Israel wants to recreate us.
At times we can feel so lost or out of control that there seems to be no way back to normal. The “lyrics” of the “Song of Moshe” (Moses), recorded in the Torah reading Ha’azinu (Deuteronomy 32), foretold of a time when Israel would wander so far from the One Who freed them from slavery in Mitzraim (Egypt) that the would appear to be lost forever.
While this is not an uplifting number, Israel is commanded to memorize it. That’s because the song shows the only way they would be able to return to the LORD.
Let’s find out more about why the redeemed from the world on the Day of the LORD will be singing the Song of Moshe and the Song of the Lamb (Rev. 15:3–4).
In the final chapter of Deuteronomy, God tells Moses (and Moses tells the children of Israel) that he’s going to die and that shortly thereafter, everything Moses has worked for the last 40 years to accomplish will go right into the rubbish bin. On the surface, it is the most depressing message ever.
It’s quite fitting that the Shabbat when Torah reading וַיֵּלֶךְ Vayelech (“he went,” Deuteronomy 31) often falls on is the “Shabbat of Teshuvah” (Sabbath of Repentance). It’s planted between Rosh Hashanah and Yom Kippur, because it’s a calling back, a call to turn around and return to God. It’s also part of the Day of Awe, a calling to be in awe of who our God is. We should be in awe and remember our place in comparison with the God of the universe.
Where is the turnaround? Realizing you’re on the wrong path and owning your sin is merely step 1. You have to get up — and move. Even if your life is going off the rails, there’s a way back. That is what the Days of Awe are about.
The reason for the high holy day of Yom Teruah, the Day of Blowing (Trumpets) aka Rosh HaShanah (New Year), is not as obvious as all the others. As we “look under the hood,” we find that it calls us to accept godly change without hesitation.
Choosing life over death seems like an easy choice, but it can be hard for some people. The spirit is willing but the flesh is weak (Matt. 26:41; Mark 14:38).
In Moses’ third address to the second generation of Israel post-Egypt, recorded in Torah reading נִצָּבִים Nitzavim (“standing,” Deut. 29:9–30:20), he tells them (and us) they have a choice between life and death. He implores us to choose life.
We are also told that the Torah isn’t difficult, if it’s in your heart and in your mouth. Men make it difficult, but God doesn’t.
Why does God judge the leadership and “shepherds” of Israel more strictly than the followers, the “sheep.”
Torah reading ואתחנן Va’etchanan (“and I pleaded,” Deuteronomy 3:23–7:11), we discover why community leaders — at any level, from the nation to the assembly of believers — bear a huge responsibility when they get it wrong. The errors of leadership can cause great harm to the community and split it apart, even more so if their pride precludes them from gathering back into the fold those sheep they have scattered.