Ending&Beginning

      

                                                                  Portrait: Christ's Empty Tomb

     On this Sabbath, we come to the end of the Feast of Tabernacles, one of the feasts of the LORD commanded in His Word. The Feast of Tabernacles lasts seven days. The next day is called Shemini Atzeret. In English, this means "the eighth (day)" + "assembly, solemn gathering, stopping, holding back, store up." It is as if the LORD is saying to His people after the completion of the seven-day Feast of Tabernacles, "Stay awhile - There's more." 

     We see the "eighth day" as following the Feast of Tabernacles in 1 Kings 8:65-66, as Solomon held a Tabernacles (*aleph-tav/Alpha and Omega)-feast in the seventh month (see 1 Kings 8:2) following the dedication of the newly completed temple in Jerusalem: "On the eighth day he (Solomon) sent (salah - send, stretch out or forth, let loose, let go, set free, appoint, shoot forth, sow, spread, send a messenger) (*aleph-tav/Alpha and Omega)-the-people away; and they blessed (*aleph/tav/Alpha and Omega)-the-king, and went to their tents ('ohel/'ahal - tabernacle(s), dwellings, tent(s), covering, sacred tent of Jehovah/to be clear, to shine, to be bright, a vibrating shining appearance) joyful and glad of heart for all the good that the LORD had done for His servant David (meaning the house and son of David because David had already died), and for Israel His people." From the Hebrew meanings, we can see that the *aleph-tav/Alpha and Omega)-people were sent out as a messenger is sent out, to be bright, shining tabernacles, filled with joy and gladness, to their own places of dwelling. This is also how Jesus has sent us out as well.

     The number "eight," which is part of the name of this day, has a very wonderful meaning. Some describe it as meaning "a new beginning." However, the number "eight" also has the deep meaning, according to rabbis, of being a step above the perfection and completion of the number "seven," which is the number associated with the Sabbath. This rabbinical understanding of "eight" being a step more or higher falls in with the Hebrew meaning of "eight": robust, plenteous, to shine, of oil." (see also 'ohel/'ahal mentioned above).

     Sunday is considered both the first day of the week and also "the eighth day" since it comes after the seventh day. Jesus rose from the dead on the first day of the week, or, we might be able to say, "the eighth day." (see Mt. 28:1-2, Mk. 16:1-4, Lk. 24:1-3, Jn. 20:1). Scripture has many references to events that occurred on "the eighth day." Circumcision (mul - destroy, cut in pieces, remove impure things, cut down and withered, cut off as a branch with the roots drying up, to fade) was to occur eight days after the birth of a son (see Gen. 17:12, Lev. 12:3), as Jesus was also circumcised on the eighth day of His life to fulfill the Law of Moses (see Lk. 2:21). The prophets and Paul wrote that circumcision was to be not just a concept applied to flesh, but more importantly and truly to be of the heart. The impure or corruption is cut away and withered so that the incorruptible remains. Paul wrote of the change or metamorphosis that must occur as the trumpet sounds and we are caught up to meet Christ: "...we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." (1 Cor. 15:52-53). Flesh must be changed into Spirit.

     The Father, who is the vinedresser, circumcises the Body of Christ, casting away and withering (see mul above) the unfruitful branches that have not abided in the Vine, His Son, Jesus. (see Jn. 15:1-8). We also have the Word of God (Which is Jesus, and testifying of Jesus) as being "living and powerful, and sharper than any two-edged sword (machaira/mache - large knife used for cutting flesh, knife, war, judicial punishment), piercing even to the division (merismos/merizmo - to cleave asunder or separate, dividing, partition/to separate into parts, cut into pieces, disunite) of soul and spirit, and of joints (harmos/harma - joint/particle of union) and marrow (myelos - marrow, enclosed within, shut), and is a discerner of the thoughts and intents of the heart." (Heb. 4:11-12). 

     The Lord has not abandoned circumcision in its true meaning. It was given as an outward sign that always pointed to a vital inner work of God in us. (see Rom. 2:28-29). Moses, who wrote the law as given by God, also spoke of this greater meaning of circumcision. (see Deut. 10:16-17). We will see the concept of "cutting away" applied later here also.

     These are just a few examples of the greater works of God on "the eighth day." Jesus also said, "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to be with My Father. And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it." (Jn. 14:12-14). We may have often wondered, "How can we do greater works than Jesus?" In the context of the "eighth day" abundance, as well as its connection to christ's resurrection, I am able to better understand these greater works.

     Outside of Israel, there is another observance held on the same day as Shemini Atzeret, or "the eighth day." This second observance is called Simchat Torah, meaning "Rejoice with/in the Torah." The Torah is composed of the first five books of the Bible, written by Moses. Inside of Israel, Shemini Atzeret and Simchat Torah are celebrated on the two successive days after the Feast of Tabernacles ends. This is a day of joyous celebration where the Torah scroll is held in the arms in the synagogue while the people dance and sing with it in a circle. It is said that they are giving the Torah "legs" with which they can dance and celebrate with the Torah. 

     The congregants are not just celebrating the fact that they have completed the Torah Sabbath readings for the year with the end of the Book of Deuteronomy, but they are more celebrating the fact that they are looking forward to begin again a new cycle of Sabbath readings with the Book of Genesis. Because of this, the last chapter of Deuteronomy is read with the immediately following reading of the beginning of Genesis. The year-long Sabbath readings then become an eternal circle of the end and the beginning. This is also the identity of the Messiah/Christ Jesus when He said: "I am the *Alpha and the Omega, the Beginning and the End,' says the Lord, who is and who was and who is to come, the Almighty." (Rev. 1:8, also Rev. 21:5-6, Isa. 41:4). The Lord also said, "I make all things new" in Rev. 21:5.

     Deuteronomy 33 contains the last words of Moses as he spoke a blessing over each of the twelve tribes of Israel. The last chapter of Deuteronomy, chapter 34, reveals the circumstances of the ending of Moses's life and the beginning of the leadership of Joshua over the Israelites as they are about to cross over the Jordan River into the Promised Land which God has given to them. Again, we have an ending and a beginning.

     However, I would like to consider another ending and beginning found in this celebration of Simchat Torah, which includes the end of the Book of Deuteronomy, the fifth book of the Torah.

     This reading for Simchat Torah, "Rejoice in/with the Torah," recording the death of Moses, now immediately swings back to the beginning of scripture, Genesis 1:1-5: "In the beginning (resit/ro's - beginning, firstfruits, first in place-time-order or rank, chief/head, top, beginning, captain, first, ruler, height choicest, excellent) God created (bara'- create, creator, choose, to shape or form, transform, of miracles, of the birth of something, pare a reed for writing or a stick for an arrow, to cut, carve out, separate, break out) (*aleph-tav/Alpha and Omega)-the-heavens (*aleph-tav/Alpha and Omega)-(and)-the-earth. The earth was without form and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then God said, 'Let there be light;' and there was light. And God saw the light, that it was good; and God divided the light from the darkness. God called the light Day, and the darkness He called Night. So the evening and the morning were the first day." In the meaning of "created", which is bara in Hebrew, we see the root idea of cutting or carving and separation applied to the act of creation as we saw above in mul circumcision.

     The creation of God continued as the earth was filled with life.

     The first thing that we notice is that the meaning of "beginning", resit in Hebrew, and its root word ro's, include the idea of firstfruits and also of a person, a captain, a ruler of the greatest importance and height. The head of all things. The creation of the heavens and the earth is by God and has been attached to the name of *aleph-tav/Alpha and Omega Messiah/Christ. Many other scriptures declare the fact that the earth and everything in it belongs to the LORD. Colossians 1:16 says: "For by Him (Jesus) all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist." (see also Ps. 24:1, Ps. 50:10-12, Ex. 19:5, Job 41:11, Gen. 14:19, 1 Chron. 29:11-12, 1 Cor. 10:26).

     Because the Hebrew meanings of the rest of the description of the earth in Genesis 1:1-5 are many, I will paraphrase the description according to these meanings: The earth was without form, in confusion, full of emptiness, lying in waste, a place of chaos, a desolation and buried, hidden and concealed in darkness, misery, without hope, in destruction, death, sorrow, the dark place as of Hades (the place of death), in the darkness that withholds light. This darkness was so deep and thick that it was like an abyss, the depths, the grave. It was full of commotion and agitation, and in an uproar like a multitude making noise. It was destroyed, crushed, broken and consumed or swallowed up by this darkness like the place of death.

     Then the Spirit of God hovered/moved over it, growing soft, fluttering, moving gently, cherishing and soothing as one would soothe a child or as spreading over and cherishing of the body of a dead child as both Elijah and Elisha did before the child was raised from the dead (see 1 Kings 17:17-222 and 2 Kings 4:32-37). The Spirit hovered and caressed as a brooding hen hovers over its young ones.

     Then God spoke the Light of life, who was a Person- the logos spoken Word: Messiah/Christ (see Jn. 1:1-5): the light that severs things previously mixed together and separates out the darkness from the light. Again, we can see mul circumcision in the cutting power of the Word of God.

     The image presented here by the meanings of the Hebrew words of Genesis 1:1-5, as paraphrased above, is the resurrection of the earth that had become shrouded with the darkness of death, but had been created by God as attached to the *aleph-tav name and rank of the Messiah/Christ. This same Name and Person told us: "I am the resurrection and the life. He who believes in Me, though he may die, he shall live." (Jn. 11:25).

     Now that's a real Simchat Torah Beginning, and a truly great reason to rejoice, to sing and to dance with the Torah Word of God! If Almighty God is able to resurrect a whole planet from the darkness of death into teeming life, He is well able to resurrect to life all who are called by the *aleph-tav/Alpha and Omega name of our Savior, Jesus. 

     This is the traditional blessing that is spoken at the end of the Torah reading: "Blessed are You, Adonai (Lord) our God, King of the universe, who gave us the Torah of truth and planted eternal life within us. Blessed are You, Adonai, Giver of the Torah."

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     "Heavenly Father, I thank You and celebrate Your living creative Word, which is Your Son, Jesus. Father, You, and Your Son, the *Aleph-tav, and the Holy Spirit turned darkness and death into resurrection light and life. All praises, honor, power and glory be unto You, the holy Three-in-One. Thank You, Jesus, for placing Your name upon me, my household, and upon all who believe in You, as those who have attained Your gift of salvation and eternal life. Blessed be Your Name in all the heavens and the earth! In the name of Jesus I pray. AMEN."

 *NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ, the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13. 

Elevation

As we approach the end of the Feast of Tabernacles this week, we come to the eighth day of the feast, which is called Simchat Torah, or "Rejoice in the Torah" (the first five books of the Bible). This eighth day observance and Sabbath is given by the LORD in Lev. 23:33-36. Simchat Torah also celebrates the completion of all of the Sabbath readings for the year, to the end of the Book of Deuteronomy, and looks forward to the new cycle of Torah readings that will start again at "the beginning", or B'reshiet in Hebrew, which is Genesis chapter 1. We can see Christ, the Word of God, as being the end and the beginning, as He calls Himself in Revelation, the Alpha and the Omega, or Aleph-Tav in Hebrew. Many associate the number eight of this day with "new beginnings", but in Hebrew, it means oil, fatness, and one step above perfection. Simchat Torah is celebrated with joy, and even dancing around the Bimah/Biemah/Bema of the synagogue, the elevated platform from which the Torah is read, while holding the Torah scrolls. The word Bimah, is an example of post-Biblical Hebrew, adopted from the Greek word used in the New Testament when referring to the Judgment Seat of Christ (2 Cor. 5:9-10, Rom. 14:10-11). Bema means in Greek, "a raised place, platform, official seat of a judge, throne, judgment seat of Christ, a step, the space which a foot covers". The Greek root word is basis, meaning "the foot as being that with which one steps". It is interesting that the meaning includes a step with the foot. It reminds me of the scripture that promises that upon His return, the foot of Jesus will touch upon the Mount of Olives (see Zech. 14:1, 4-5, Acts 1:9-12). Looking at it from this point of view, we can see why the tradition of rejoicing in the Torah, even dancing around the Bimah platform with the Torah, has prophetic meaning. The Word, which includes the Law that indicts and convicts us of sin, became flesh, full of grace and truth (Jn. 1:1-5, 14), and shed His atoning blood as a sacrifice to sprinkle upon the Mercy Seat for the remission of our sins. What would have been an occasion for condemnation before the Bema judgment seat of the Word, has now become an occasion for clamorous rejoicing for those who have been covered by the Word's atoning blood. The same Word that condemns us, also leads to and testifies of the Word that saves us (Jn. 5:38-40). The last two chapters of Deuteronomy are read for Simchat Torah. Like the Bimah/Bema platform, both of these chapters deal with the elevated places of God. Moses is soon to die. In his final words to the Israelites before they enter into the Promised Land without him, Moses speaks a blessing over each of the tribes of God's (aleph-tav/Alpha and Omega -see Rev. 1:8, 21:6, 22:13) children. Beginning his blessing, Moses spoke of three specific elevated places of God from which He dealt with the people: "The LORD came (bo - come in, enter, be fulfilled, to return, be introduced) from Sinai (meaning "thorny"), and dawned (zarah - rise up, arise, shine, appear, shoot forth on beams of light) on them from Seir (meaing "hairy, rough, goat, devil, satyr, afraid, storm, come like a whirlwind, sweep away, come as a storm"); He shone forth (yapa - shine, show self, light, send out beams, cause to shine, to give light) from Mount Paran (paran/pa'ar- place of caverns/to boast (of self), vaunt self, get glory to oneself, boast against), and He came with ten thousands (root word rabab - multiplied, shoot out lightnings or arrows) of saints (qodes/qadas - holy, consecrated, dedicated/prepare, appointed); from His right hand came a fiery law for them. Yes, He loves the people; All His saints are in Your hand; They sit down at Your feet; Everyone receives Your words." (Deut. 33:1-3). The three elevations mentioned here by Moses, Sinai, Seir, and Paran, were also sites where Israel came under the deception of the spirits of darkness, and acted with rebellion and presumption against the LORD (see Ex. 31:18-32:6; Deut. 1:27-28, 42-45; Num. 13:26-29). In all cases, as Moses relates above in Hebrew, the LORD deposed those spiritual enemies, and occupied those elevations with His light (see also Jn. 8:12). The LORD was not alone, but His multitude of saints were with Him. Scripture tells us that the saints, we who believe in Christ, also are associated with, and are to walk, in that same light (Mt. 5:14-16, 1 Thess. 5:4-5). From the Hebrew meanings of these three mountains mentioned here, we can see that these three mountains or elevations represented dark elements or strongholds of darkness, even the darkness of the underworld (caverns), suffering (thorny), and the very character of evil (self-boastful-see below). The prophet Isaiah brought the judgment of the LORD against the self-boasting and self-elevation of Lucifer (helel/halal - "light-bearer", shining one/to be boastful, to shine forth light, foolish): "How you are fallen from heaven, O Lucifer (Satan), son of the morning! How you are cut down to the ground, you who weakened the nations! For you have said in your heart: 'I will ascend into heaven, I will exalt my throne above the stars (kokab - blazing, shining, of the Messiah, of God's omniscience) of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights (bama/bamah - high place, mountain/cultic platform) of the clouds, I will be like the Most High.' Yet you shall be brought down to Sheol, to the lowest depths of the pit." (Isa. 14:14-15). We can see from this prophecy of Isaiah's that God displaces Lucifer from the high place to which he has elevated himself. Moses tells us in Deut. 33 that God did so with His arrows of light. Although Lucifer associates himself with light, that light cannot compare with the far greater Light of God, and of His Son, the Light of the World, the Light of creation and life: "In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend (katalamban -to lay hold of so as to make one's own, to obtain) it." Lucifer will never be able to lay hold of, nor possess for himself, that perfect and superior Light of God. However, we should notice also the interesting mention of the "mount of the congregation on the farthest sides of the north" in Isaiah's prophecy. This holds special meaning to us. Not only does the word for congregation, mo'ed/ya'ad, mean an assembly of people, but the meaning also includes "appointed time, appointed place, feasts of the LORD, sacred season, appointed sign or signal, betrothed". Lucifer wanted to ascend in order to control appointed times, places, and seasons, and the betrothed of the Lord, Christ's Bride. Daniel wrote a prophecy regarding the one who is called the anti-christ, whose desire is to change times and laws: "He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law..." (Dan. 7:25). Lucifer would love to control these things, but he will not succeed. The congregation of which Isaiah is writing, is "on the farthest sides of the north". This assembly, according to the Hebrew meanings, is from the thighs, loins, and generative parts of "the body". This assembly is made up of "esteemed" ones hidden from discovery in the secret places, protected by God. Paul wrote about the mystery hidden from the beginning, but revealed to the saints by the appearance of Jesus Christ. The glorious riches of this mystery is made known among the Gentiles, which is Christ in you, the hope of glory (doxa - splendor, brightness, majesty, most glorious condition, most exalted state, a thing belonging to God and Christ). (Col. 1>26-27). This hidden assembly and sign, protected through the ages by God, could well be the believers in Christ, the saints of the Most High, both Jew and Gentile. in addition, Paul wrote that our warfare as saints in Christ is in the high places: "...against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." (Eph. 6:12). The good news is that we do not fight against this evil in high places with our own strength, weapons, and boastfulness, but clothed in the armor of God (Eph. 6:13-18), praying always in the Holy Spirit, and as Moses said, with the glory light of Christ in us. From our Simchat Torah reading, the LORD gives us one more example of doing battle in the places of elevation. It was time for Moses to die, but the obedient servant of God was not done gaining a last spiritual victory for the LORD. The LORD commanded Moses to go up Mount Nebo: "Then the LORD spoke to Moses that very same day, saying: "Go up this mountain of the Abarim (abarim/eber/abar - "regions beyond"/region on the other side, passage/pass beyond, pass through, march over, to vanish, to perish), Mount Nebo, which is in the land of Moab, across from Jericho; view (aleph-tav) the land of Canaan, which I give to the children of Israel as a possession; and die on the mountain which you ascend..." (Deut. 32:48-50). And Moses went up Mount Nebo, and died there, and the LORD buried him in a valley in Moab, in a place not known to man (see Deut. 34:1, 5-6). So what was Mount Nebo? "Nebo" is of foreign derivation. Nebo was a Babylonian false god who presided over learning and letters. The Babylonians worshipped the planet Mercury, which is also connected to the word "Nebo", and was used in illustrious names like Nebuchadnezzar, the king of Babylon. To the Greeks, the god was called Hermes, and in Latin, Mercury, and to the Egyptians, the same false god was called Toth. However, by the obedience of Moses in ascending the Mount, and sealed in his death, Nebo now means "Prophet" to the glory of God! Jesus told us: "You are the light of the world. A city that is set on a hill (oros - a mountain, as lifting itself above a plain) cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." (Mt. 5:14-16). Jesus was not just talking about us as Light, but Light in an elevated place in the Spirit. This is the prophetic promise of the LORD for these last days of Christ's return: "Now it shall come to pass in the latter days that the mountain of the LORD's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, 'Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.' For out of Zion shall go forth the law, and the word of the LORD from Jerusalem...O house of Jacob, come and let us walk in the light of the LORD." (Isa. 2:2-3, 5). If you would like to learn more about the power of the light of the Lord in its elevated place, you can join with me in prayer: "Heavenly Father, in his last blessing of your people, Moses revealed the warfare power inbued in Your Light. The elevated places inhabited by the spiritual kingdoms that rule this world, have become inhabited instead by the kingdom of our Lord, and of His Christ. However, You do not come alone, as Moses said, but You include Your "ten thousands" of arrows of Light: Your prophets, the saints, and all of those who fear Your name (Rev. 11:15, 18). Lord, by Your Word and Holy Spirit, teach me how to walk as Your Light, as a city high on a mountain, that all may see and glorify YOU. I ask this in the name of Your Son, Jesus. AMEN."

Culmination

The Feast of Tabernacles is the last of the fall feasts of the Lord. The depth and breadth of this Feast exists on several different levels: the past, the present, the future, and to the intimately personal, to the nations, and finally, to all creation. Only a few of the many meanings of Tabernacles will be discussed here. To me, Tabernacles represents the completion of the will of God, the culmination of all His work. We are currently in the middle of Tabernacles, which lasts seven days. From the beginning of man, it has been our Creator's intention to dwell among us, His beloved creation. In Genesis, God walked in the Garden of Eden with the man He created, until that man fell in rebellion against His Maker. To tabernacle, or dwell with man was so important to God, that, even before time and creation began, He made a provision to restore His dwelling relationship with man, that provision being salvation, redemption, and atonement through His Son, the Lamb of God slain before the foundation of the world. Tabernacles begins with the intimate gathering of each family under a shelter built for this occasion called a sukkah. Meals are shared within the shelter or sukkah to remember God's miraculous provision for Israel when He led them out of Egypt and through the wilderness. It is also an occasion to thank God for His continuing provision in all things, physical and spiritual today. Jesus spoke in Revelation about coming in and supping with us if we will hear His voice (Rev. 3:20). Tabernacles is not only the culmination of God's relationshi[p with man, but it is also the culmination of His Word, in both the Old and New Testaments. In Zechariah, one of the last books of the Old Testament, the LORD prophecies His tabernacle among men, and calls all the nations to come to Him in Jerusalem: "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, the LORD of hosts, and to keep the Feast of Tabernacles." (Zech. 14:16). Even the nations that were enemies of His people will be required to tabernacle with the LORD in Jerusalem. It is not for the LORD's benefit that He commands the nations to tabernacle with Him in Jerusalem, but for their own benefit. In the Book of Revelation, the last book of the New Testament, there is an even greater vision of a heavenly tabernacle being brought down to earth, to men, as the LORD brings to pass the culmination of Tabernacles: "Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God." (Rev. 21:2-3). In joining in His Feast of Tabernacles, we are not only joining in a prophetic promise of things to come, but we are bringing the blessing of Tabernacles into the NOW, into our lives, into the earth. Those blessings of Tabernacles are: no more tears, no more death, nor sorrow, nor crying, nor pain, all wiped away by God Himself (Rev. 21:4). There is another promise associated with Tabernacles that is not only part of a future time, but, because of Christ, it is part of the NOW, and part of us: "Then He who sat on the throne said, "Behold, I make all things new." (Rev. 21:5). Those who are in Christ are a new creation. Old things have passed away, and all things have been made new. This is the essence of Tabernacles, according to Revelation. These verses in 2 Corinthians go on to say, "NOW all things are of God who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation." (2 Cor. 5:17-18). The ministry of reconciliation, which by its description in 2 Corinthians, is the essence of Tabernacles, has been given to us! Shouldn't we be taking part in this victorious Feast of the LORD? We are its present fulfillment in the earth! As we read in Revelation, with the culmination of Tabernacles, the Lord creates all things new, in a new beginning: "NOW I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea." (Rev. 21:1). At the end of the Feast of Tabernacles, which lasts for seven days, there is a mysterious eighth day (eight is the number of new beginnings). It is a day called "Shemini Atzeret". It is mentioned in scripture as a day immediately following Tabernacles, but with no specific description. "Shemini" means "8th", but the meaning of "Atzeret" is unclear. It is translated as meaning a solemn gathering because of the possible root word "atzar", which means "stop". It is also called "the last day". Outside of Israel, Shemini Atzeret is joined with a day called "Simchat Torah". In Israel, these two days are kept separate, one following the other. This year, Shemini Ateret will begin on the evening of October 9, until sundown of October 10. Shemini Atzeret is associated with the beginning of the fall rains, or the latter rains. Prayers for rain continue from this day until Passover in the spring. In the natural, the latter rains soften and prepare the earth for the early planting of the barley crop, from which a type of bread can be made when harvested in early spring. For this reason, these rains of Shemini Atzeret are very important to Israel. They are also important in the Spirit. The Word of God talks about the latter and former rains in connection with His faithful provision, a move of His Spirit, and the going forth of the LORD (Hos. 6:3, Joel 2:23-24). The latter rain also reminds us of the return of Christ: "Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand." (James 5:7-8). The second day after the end of Tabernacles, Simchat Torah, speaks of wonderful things also. In present practice, the day is observed in the synagogue with everyone handling and dancing joyfully holding the Torah (the first five books of scripture). Usually the Torah is treated with quiet reverence, and careful handling, but on this day of Simchat Torah, it is time to dance, drink, and celebrate with the Torah! They literally dance around the synagogue holding the priceless Torah scroll, and everyone gets a turn. The rabbi is encouraged to say the closing blessing early in the day, because he might be too "happy" to articulate it later in the day. This is like our celebrtion with Christ, the Living Torah or Word, at our wedding celebrtion with Him (Rev. 19:7-9). The wedding. like Simchat Torah is a time to "be glad and rejoice". With Simchat Torah, the last reading in the annual cycle of Torah readings is completed with the last verses of Deuteronomy. However, combined with these ending verses, the beginning verses of Genesis are also read. There is an ending, but there is an immediate new beginning, as well. We can see how this coincides with the new beginning of Tabernacles. In this traditional practice, the cycle of Torah reading remains unbroken. In Revelation, Jesus describes Himself as the Beginning and the Ending, the First and the Last, the Alpha and Omega (Aleph/Tav). Here, during the day of Simchat Torah, we see practiced the eternal connection between the beginning and the ending in Christ's identity as the Word of God. Finally, I would like to reveal an interesting meaning to this Hebrew year of 5781, or 2020-21 in our secular calendar. The year 5781, which began with the first fall Feast of Trumpets approximately 15 days ago, is composed of the Hebrew letters, written from right to left, aleph, peh, shin + tav, (he). These letters in their pictographic meaning could translate into something like "Behold, Adonai (Lord) what is first, the beginning, El Shaddai (Almighty God), the last". May the Lord fill you, the nations and all creation with the new beginnings of the Feast of Tabernacles. and also with the new beginnings in Christ. Our Father has called us to meet with Him during the Feast of Tabernacles.