Several years ago I concluded Jesus was not born in a manger but a Sukkot booth. Hence, other researchers have concluded the same thing. They come to this conclusion by looking at clues about when Jesus was born. I was born under these clues, these signs – five days after President Harry Truman founded the Nation of Israel, OCtober, 4, 1946 – the day before Yom Kippur, the Day of Atonement. I was born two minutes after the sun set at 6:02 P.M. October 8, 1946. An amazing star shower became visible as soon as it got dark.

With Truman’s act, immediately the search for a Messiah was made in the Diaspora for the Messiah, and the return of the King. This is to say the Messiah would be amongst the dispersed, and he would lead the Sons of Liberty and God’s Children back home, just as Moses led God’s Children in the Wilderness.

I am a Messiah after Judas of Galilee, and not the fantastic fairytale Jesus invented by Paul of Tarsus, a Roman Citizen and agent who hunted down the Messianic Branch of Judas, many who took the vow of the Nazarite, and thus were separated to God. The Pharisees may be a new branch of the Nazarites.

I look to Francis Salvador and Reformed Judaism, rather then a Nation and Kingdom in Israel, as to what God’s Government – verses a kingdom – should look like. It is time for We the People to establish a New Branch of Democracy.

Jon

A Nazarite Son of Liberty

…”come out from them and be separate,” says the Lord. “Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters,” says the Lord Almighty.
If we do this (and we don’t have to become Jewish to do it) we will be creating the conditions in which Z’chariyahu 14:16-19 can be fulfilled. People will say “Since we are celebrating the birth of Yeshua at Succot, why not do it in Yerushali’im?”. Why not indeed?
Many peoples will come and say, “Come, let us go up to the mountain of the LORD, to the house of the G-d of Ya’acov. He will teach us his ways, so that we may walk in his paths.” The law will go out from Tzion, the word of the LORD from Yerushali’im. — Yishaiyahu (Isaiah 2:3)
In Israel it’s impossible to miss these festivals, but for the benefit of those in the Diaspora, the 1999 dates are:
Rosh HaShana (Festival of Trumpets) Fri Eve 10 September

Yom Kippur (Day of Atonement) Sun Eve 19 September

1st Day of Succot (Feast of Tabernacles) Fri Eve 24 September 8th

Day of Assembly (Shemini Atzeret) and

Simchat Torah (Rejoicing in the Torah) Fri Eve 01 October
The Jewish day begins at sunset which means, for example, Rosh Hoshanna begins at sunset on Friday Eve, 10 September and continues until evening on the 11th of September.
Uri Marcus

Definition of the word ‘Nazirite’

i. The word group used

There are a number of translated words in the Numbers chapter 6 passage that form part of a word group that have a common or similar meaning.

Strongs Heb number 5144 – ‘set apart’ or ‘separate’. Used in Num 6:2,3,5,6,12 (translated as the verb ‘to separate’)
Strongs Heb number 5145 – ‘setting apart’ or ‘separation’. Used in Numbers 6:4,5,7,8,9 (translated ‘consecrated’),12(x2),13,18(x2),19,21(x2) (normally translated as the noun ‘separation’).
Strongs Heb number 5139 – ‘a separated one’. Used in Num 6:2 and translated/transliterated ‘Nazirite’ here. The Nazirite was a personification of separation – he bore the name of one who’s separate and was therefore commanded to live a separated life.

Writing on the above word-group, T E McComiskey in TWOTOT says

‘The basic meaning of nazar [Strongs Heb number 5144] is “to separate”…It bears the meaning “abstain from”…in Numbers 6:3 where it occurs in connection with the Nazirite vow of abstinence…It is used [of “separation to”] Yahweh on the part of the Nazirites…’

Depending upon the preposition used with the word-group, it means either separation ‘from’ or separation ‘to’ and the correct concept can only really be seen by the context in which the word sits.

Zondervan (under the article ‘Consecration’ – my italics) notes that

‘The basic meaning of [the OT term] is that of separation from common or profane use, and dedication to a sacral purpose or use’

Ungers (under the article ‘Nazirite’ – my italics) records that

‘The term…denotes in general one who is separated from certain things and unto others…’

And Wenham 2 (my italics) repeats the same understanding of the word group as meaning

‘Negatively, the Nazirites were separated from…Positively they were separated to the Lord…’

The Nazirite, then, was an Israelite who was both ‘separated from…’ and ‘separated to…’ He was separated from products of the vine (Num 6:3-4), cutting his hair (Num 6:5) and having contact with a dead body (Num 6:6-8), but separated to God (Num 6:2,5,7) for His use and purpose.

When we talk about separation to God, there’s always the implication that lies close at hand of being necessarily separated from false gods and idols. These twin aspects were worked out in the laws that were an integral part of the covenant made with the nation – we find that God commanded the nation to separate themselves from certain actions and separate themselves to others. A nation that has been called to be holy as part of the covenant (Ex 19:6) must live out that separation to God in the things that it both does and doesn’t do.

The legislation that we observe as we work our way through Exodus and into Deuteronomy represent aspects of this separation being outworked into the nation’s lives by the things that they’re commanded both to do and not to do, but the Nazirite was a special person who was able to separate him or herself to God in a far more drastic way than the Israelites who chose to serve under only the laws that were obligatory.
K
Samson, the son of Manoah, is the only individual among the children of Israel who is spoken of, and who speaks of himself, as a Nazarite; he was to be “a Nazarite unto God from the womb” (Judges 13: 5); and this was the secret of his great strength. Separation to God is the secret of spiritual strength, and whenever moral separation is given up there will be the loss of spiritual power and of the sense of the support of the Lord. In his Lamentations, Jeremiah bemoans the condition of Israel, the state of the nation being reflected in that of her Nazarites. He writes, “Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire;” but how very different they were in the days of declension, “Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick” (Lam. 4: 7, 8).

The nazirite
God told Moses to instruct the Israelites about the vows of a nazirite (נָזִיר, nazir), should one wish to set himself or herself apart for God. (Numbers 6:1–2.) The nazirite was to abstain from wine, intoxicants, vinegar, grapes, raisins, or anything obtained from the grapevine. (Numbers 6:3–4.) No razor was to touch the nazirite’s head until the completion of the nazirite term. (Numbers 6:5.) And the nazirite was not to go near a dead person, even a father, mother, brother, or sister. (Numbers 6:6–8.)
If a person died suddenly near a nazirite, the nazirite was to shave his or her head on the seventh day. (Numbers 6:9.) On the eighth day, the nazirite was to bring two turtledoves or two pigeons to the priest, who was to offer one as a sin offering and the other as a burnt offering. (Numbers 6:10–11.) That same day, the nazirite was to reconsecrate his or her head, rededicate the nazirite term, and bring a lamb in its first year as a penalty offering. (Numbers 6:11–12.)
On the day that a nazirite completed his or her term, the nazirite was to be brought to the entrance of the Tent of Meeting and present a male lamb in its first year for a burnt offering, a ewe lamb in its first year for a sin offering, a ram for an offering of well-being, a basket of unleavened cakes, unleavened wafers spread with oil, and meal offerings. (Numbers 6:13–15.) The priest was to

Numbers chapter 5
[edit] Corpse contamination
In Numbers 5:1–4, God instructed Moses to command the Israelites to put out of the camp every person defiled by contact with the dead, so that they would not defile their camps, in the midst of which God dwelt. This is one of a series of passages setting out the teaching that contact with the dead is antithetical to purity.
In Leviticus 21:1–5, God instructed Moses to direct the priests not to allow themselves to become defiled by contact with the dead, except for a mother, father, son, daughter, brother, or unmarried sister. And the priests were not to engage in mourning rituals of making baldness upon their heads, shaving off the corners of their beards, or cutting their flesh.
Numbers 19 sets out a procedure for a red cow mixture for decontamination from corpse contamination.
In its profession associated with tithing, Deuteronomy 26:13–14 instructed Israelites to aver that they had not eaten from the tithe in mourning, nor put away any of it while unclean, nor given any of it to the dead.
In Ezekiel 43:6–9, the prophet Ezekiel cites the burial of kings within the Temple as one of the practices that defiled the Temple and cause God to abandon it.
Numbers 5:1–4 and 6:6–7 associate death with uncleanness, as do Leviticus 11:8, 11; 21:1–4, 11; and Numbers 19:11–16. Perhaps similarly, Leviticus 12 associates uncleanness with childbirth and Leviticus 13–14 associates it with skin disease. Leviticus 15 associates it with various sexuality-related events. And Jeremiah 2:7, 23; 3:2; and 7:30; and Hosea 6:10 associate it with contact with the worship of alien gods.
[edit] Repentance for false swearing

Amos (watercolor circa 1896–1902 by James Tissot)
The Rabbis read Numbers 5:6–8 together with Leviticus 5:21–26 as related passages. Leviticus 5:21–26 deals with those who sin and commit a trespass against God by dealing falsely with their neighbors in the matter of a deposit, pledge, robbery, other oppression of their neighbors, or the finding of lost property, and swear to a lie. Leviticus 5:23–24 provides that the offender must immediately restore in full to the victim the property at issue and shall add an additional fifth part. And Leviticus 5:25–26 requires the offender to bring to the priest an unblemished ram for a guilt-offering, and the priest shall make atonement for the offender before God, and the offender shall be forgiven.
Numbers 5:6–7 directs that when people commit any sin against God, then they shall confess and make restitution in full to the victim and add a fifth part. And Numbers 5:8 provides that if the victim has no heir to whom restitution may be made, the offender must make restitution to the priest, in addition to the ram of atonement.

es, you read that right.Paul Ryan thinks the beliefs of roughly a quarter or better of the people in this country is essentially the same as a vile and insidious disease.
One of Mr. Ryan’s supposed benefits to the Romney ticket is his genial and affable nature, his common everyman touch. Well, as revealed tonight on The Ed Show, Mr. Congeniality considers progressivism to be “a cancer.” As originally reported way back on April 12, 2010 by Media Matters, Ryan joined Glenn Beck on his radio show to discuss the issues of the day. During their chat, Ryan expressed his desire “to indict the entire vision of progressivism.” Okay, not my bag of shit, but fine.

e International Military Tribunal finished its work and handed down its verdicts on October 1, 1946, ironically, on the Jewish Day of Atonement. Certainly, if Hitler had not committed suicide just before the end of the war, his would have been the most important part of the trial. Of course, we’ll never know how the Tribunal would have dealt with him since they never had the chance. Many believe that a simple death sentence would never have been enough.

7. Tishri September/October 30 1.: The feast of trumpets (Rosh Hashana)
10.: Yom Kippur
15. – 21.: Succoth
16.

7. Feast: Succoth (Tabernacles)
Fulfilment
Celebrate the Feast of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress. (Deut 16,13)
Harvest festival: The harvest is brought in!
Feast of joy!
Jesus returns : The harvest is brought in!
Great joy and thankfulness.
  On each day, Psalm 113 – 118 are being recited: HALLEL
Readings on the first day: 
Exodus 12,31-51 / Numbers 29,12-16 / Zechariah 14
Zechariah writes about the last battle for Jerusalem, and that afterwards al nations will come to Jerusalem to celebrate the Feast of Tabernacles.
  Say to the Israelites: On the fifteenth day of the seventh month the LORD’s Feast of Tabernacles begins, and it lasts for seven days. (Leviticus 23,34) The Jews live in a Sukkah (or tabernacle) to commemorate the time when Israel lived in tents during their 40 years in the desert. In these days, also God lived in a tent right between the people: the Tabernacle. 7 days takes a Jewish wedding feast: Wedding feast of the lamb?!   After a Jewish tradition, the Messiah will come on Succoth (others say on Passover).

Beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the LORD for seven days; the first day is a day of rest, and the eighth day also is a day of rest.(Leviticus 23,39) The eighth day: Final feast – Simchat Torah (the Rejoicing of the Law)/the weekly Torah readings are finished and start again with Genesis 1,1.
Water libation:
In the times of the temple, a priest went to the pool of Siloam to fill a golden pitcher with water. He then came back to the temple accompanied by a joyous procession  of trumpet sounds and worshipers, and poured out the water  near the altar. At the same time, he recited Isaiah 12,3 ff.: With joy you will draw water from the wells of salvation …. 
Today, prayer for rain in the Mussaf – prayer corresponds to the biblical water libation.
Readings on the eighth day: 
Deuteronomy 33,1 – 34,12
 
On the last and greatest day of the Feast, Jesus stood and said in a loud voice, “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him”. (John 7,37-38)
Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. ( Rev 22,1-2)  see also Ezekiel 47,1-12
The number eight symbolises a new beginning. The eighth day of the week is the day after Sabbath. Now the work starts anew. On this day of the week, Jesus did rise from the dead. With HIM, God did create something new:
But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. (1.Corinthians 15,20)
The number of the name Jesus (Greek ΙΗΣΟΥΣ) is 888.
After a (Jewish) tradition, the Messiah shall come for the seventh millennium (according Jewish calendar), and establish the „Sabbath”, the Kingdom of peace, which will last for thousand years. (Revelation 20). Afterwards, on the eighth day, there will follow something new:
Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.  (Isaiah 65,17)  see also Rev 21
MESSIAH’S BIRTH AT SUKKOT
By Dr. James Trimm

Shalom All,
There is evidence that Messiah was born at Sukkot (Boothes/Tabernacles) in
4 B.C.E..
The key to calculating the date of the birth of Messiah is Luke 1:5
where we learn that Zechariah the father of Yochanan was a priest
of the course of Abijah.
The priests became to numerous to all serve at the Temple all the time,
so they were divided into 24 courses (1Chron. 24). Each course served
for two weeks each year, once in the former rain (first half of the
year) and once in the latter rain (second half of the year). There were
also three weeks in which all the priests were required to serve, these
were the three pilgrimage festivals (Dt. 16:16). 24 times 2 is 48 plus
three is 51. 51 weeks is 357 days fitting nicely within the 360 day
lunar year.
The course of Abijah is the eighth course (1Chron. 24:10) which
serves the tenth week during the former rain portion of the year (this
is because during Passover and Shavuot (Pentecost) all fo the priests
serve together Dt. 16:16). Zechariah had his vision while serving in
the course of Abijah in the tenth week (It will become apparant that he
was serving his first course not his second as the timing will show as
we progress). Thus Zechariah’s vision took place during the 10th week
of the year (The religious year beginning at Nisan/Abib around 14 days
before Passover). We must add two additional weeks before Yochanon
(John) could be concieved, due to the purity laws (Lev. 12:5; 15:19,
25). So Yochanon was concieved in the 12th week of the year. He was
born about 40 weeks later during the 52nd week of the year (12 + 40 =
52) which brings us to Passover. Thus Yochanon was born at Passover,
the very time that Elijah was, according to Jewish tradition, supposed
to appear.
Yeshua was concieved 6 months (about 25 weeks) after Yochanon’s
conception. This means Yeshua was concieved around the 37th week around
Chanukah. This would mean the light of the world was concieved during
the festival of lights.
Yeshua was born 40 weeks later (around week 77 that is week 25 of the
following year) this brings us to the time of the fall feasts.
There are several clues that Yeshua was born at Sukkot:
1. Bethleham was “booked solid.” This would not have been due
census which would have taken place over the period of a year.
Every Jew was required to come to Jerusalem for Sukkot (Dt. 16:16)
this would have over run Jerusalem as well as Bethleham just
five miles away.
2. Yeshua was born in a stable. The Hebrew word for “stable”
is “sukkah” (as in Gen. 33:17) so it is likely that Yeshua was born
in a Sukkah/booth.
3. If Yeshua was born on the first day of Sukkot then he would
have been circumcised on the “eigth great day” a festival following
Sukkot. This day was the original “Simchat Torah” (Rejoicing in
the Torah) which is now held the following day in Rabbinic Judaism.
So Yeshua would have entered the covenant on the day of “rejoicing
in the Torah.”
4. When the angels appeared to the shepherds they made a statement
which closely echos the ancient Sukkot liturgy “…behold, we have come
to declare to you glad tidings of great joy.” (Lk. 2:10-11)
5. Sukkot is symbolic of God dwelling in a “tabernacle” (body?)
with us.
Now in Mt. 2:7-8, 16 Herod kills all the children two and under. The
fact that he killed such a wide range indicates that he did not know
quite how long ago Messiah had been born. Yeshua’s parants fled to
Egypt until they herad Herod was dead. They were back in bethleham in
time to perform Miriam’s (Mary’s) purificationa nd Yeshua’s dedication
on the 4oth day after Yeshua’s birth (as required by Torah) (Luke.
2:22-38. By this time Herod had to be dead or they could not have come
to the Tempole in Jerusalem. Herod had to have died during the 40 days
between Yeshua’s birth, and his dedication 40 days later. Herod is
known to have died in September of 4 B.C.E. So Yeshua had to have born
in the fall (this rueles out that Zechariah could have been serving
during Abijah’s second course of the year, since that would place
Yeshua’s birth in the Spring and not allow for Herod’s death during the
40 days after his birth in the fall). This also tells us that the year
of Yeshua’s birth was 4 B.C.E.

ukkot has long been associated by the rabbi’s with the coming of Messiah, for many reasons. One of them is the fact that Scripture tells us that people from the nations of the world will come up to celebrate the Feast of Tabernacles with the Jewish people in Jerusalem during the Millennial Kingdom: “Then…all nations of the earth…will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles” (Zechariah 14:16). Regardless of whether Sukkot was the time of his birth or not, it will definitely find its full prophetic fulfillment when Yeshua comes to establish his long awaited kingdom. And all people who have been redeemed by his glorious sacrifice will gladly celebrate Sukkot in all its fullness – for God will then dwell among us forever!
The seventh day of this Sukkot is known as Hoshana Rabba – the Great Save. Because Sukkot was a festival celebrating the final harvest of the year, it was customary to thank God during this time for the produce of that year and to ask Him to provide the needed winter rains for next year’s harvest. There were many special observances and traditions developed along this theme. The most spectacular of these was the water drawing ceremony.
Water was an important part of Sukkot. Before the festival, the Rabbis taught on every passage in Scripture dealing with water. During the water drawing ceremony, the High Priest would recite Isaiah 12:1-3: “And in that day you shall say, ‘O LORD, I will praise you: though you were angry with me, your anger is turned away, and you have comforted me. Behold, God is my salvation; I will trust, and not be afraid: for the LORD is my strength and my song; he also is become my salvation.’ Therefore with joy shall you draw water out of the wells of salvation.”
In the Middle East during the first century water was often scarce. The people were very much aware of their dependence on God for the rains that were so vital for the preservation of life. No wonder the prophets came to see rain as a symbol of salvation and the work of God’s Holy Spirit: “I will sprinkle clean water on you, and you will be clean.” (Ezekiel 36:25)
We can now more fully appreciate the events recorded on one particular Sukkot – when Yeshua stood in the Temple on this great day of the feast and cried out: “If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water.” (John 7:37-38)

 Tisha B’Av (help·info) (Hebrew: תשעה באב‎ or ט׳ באב, “the Ninth of Av,”) is an annual fast day in Judaism, named for the ninth day (Tisha) of the month of Av in the Hebrew calendar. The fast commemorates the destruction of both the First Temple and Second Temple in Jerusalem, which occurred about 655 years apart, but on the same Hebrew calendar date.[1] Although primarily meant to commemorate the destruction of the Temples, it is also considered appropriate to commemorate other Jewish tragedies that occurred on this day, most notably the expulsion of the Jews from Spain in 1492, one of the concluding events of the Iberian Reconquista.[2] Accordingly, the day has been called the “saddest day in Jewish history”.[3]
Tisha B’Av falls in July or August in the western calendar. When Tisha B’Av falls on the Sabbath (Saturday) observance of Tisha B’Av takes place on Sunday; no outward signs of mourning intrude upon the normal Sabbath. While the day recalls general tragedies which have befallen the Jewish people over the ages, the day focuses on commemoration of five events: the destruction of the two ancient Temples in Jerusalem, the sin of ten of the twelve scouts sent by Moses who spoke disparagingly about the Promised Land, the razing of Jerusalem following the siege of Jerusalem in 70 CE, and the failure of the Bar Kokhba revolt against the Roman Empire.
The fast lasts about 25 hours, beginning at sunset on the eve of Tisha B’Av and ending at nightfall the next day. In addition to the prohibitions against eating or drinking, observant Jews also observe prohibitions against washing or bathing, applying creams or oils, wearing leather shoes, and engaging in marital relations. In addition, mourning customs similar to those applicable to the shiva period immediately following the death of a close relative are traditionally followed for at least part of the day, including sitting on low stools, refraining from work and not greeting others.
The Book of Lamentations is traditionally read, followed by the kinnot, a series of liturgical lamentations. In many Sephardic and Yemenite communities, and formerly also among Ashkenazim, it is also customary to read the Book of Job.

Messiahmas? On the Birth Date of Jesus of Nazareth
by Uri Marcus

Most Gentile Christians wouldn’t bother to speculate about the time when Yeshua (Jesus) was born. They celebrate it on December 25th even though they may suspect that there is no Biblical basis for choosing that date. However, there are many Messianic Believers who, from a Jewish perspective, are convinced that the time of year when Yeshua was really born was at the Succot (the Feast of Tabernacles). Taking into account certain Jewish customs and traditions, and applying them to the biblical birth narrative, it’s not difficult to calculate and arrive at this season, known as “the season of our Joy.”
While there is quite a wide consensus of opinion that Yeshua was born at some time during the High Holy Days of Rosh Hoshanna (New Year), Yom Kippur (Day of Atonement), or Succot (Tabernacles), the timing can be narrowed down to Succot, in the opinion of this author, because of the abundance of historical and traditional associations which surround it. It should be noted that all of these festivals normally occur in the Autumn, or during the September or October time-frame, but it varies from year to year because the Jewish calendar is based on the cycles of the moon and doesn’t track with the Gregorian calendar.
The calculation of the time of Yeshua’s birth begins with Z’chariyahu (Zechariah), the father of Yochanan (John) the Baptist. According to Luke 1:5 he was a priest of the order of Aviyah. He was performing his duties, burning incense in the Beit HaMikdash (Temple), when an angel appeared and said his wife Eli-Sheva would conceive and bear a son, and he would be called Yochanan (John).
The order in which the priestly families performed their duties is given in 1 Chronicles 24:7-18. According to the Mishnah, the cycle begins on the first Shabbat (Sabbath) of Nisan, and each family of priests would minister in turn for one week. Since there are 24 families, each family would minister about twice a year. The cycle would be delayed slightly because all priests, regardless of their families, were required to be at the Beit HaMikdash (Temple) for the three festivals of Pesach (Passover), Shavu’ot (Pentecost) and Succot (Tabernacles).
The family of Aviyah was eighth in line, so Z’chariyahu would have had his first period of duty during the Jewish month of Sivan (about June) and his second period during the month of Kislev about six months later. There is no way of knowing for sure which period of duty is referred to in Luke’s Gospel, but if it is surmised that it is the first period we get some very interesting results.
Z’chariyahu finished his first period of duty about the middle of Sivan. Because of his unbelief, G-d struck him dumb. Nevertheless, he went home to his wife and she became pregnant. Count off 40 weeks, the usual period of gestation, and we get to the month of Nisan the following year. Beginning on the 14th of Nisan, and lasting for eight days, we have the festivals of Pesach (Passover), Matzot (unleavened bread) and Bikurim (First Fruits), which are all occur in the spring. This raises the distinct possibility that Yochanan the Baptist was born at Pesach, which coincides with the Jewish expectation that Eliyahu (Elijah) would come at Pesach. It has always been our custom to put an extra cup of wine on the table at Pesach, in the hope that Eliyahu will come and drink it.
If Yochanan the Baptist was born at Pesach, Yeshua must have been born during the fall feasts, and most probably at Succot. In Luke 1:26 and 36 we are told that Yeshua was six months younger than Yochanan.
When the decree went out for everyone to go to their home town to be registered, Yosef and Miriam set off for Beit Lechem (Bethlehem). They would have set out in good time, before Miriam was fully 40 weeks pregnant, because she wouldn’t want to be jogged into childbirth while riding on a donkey. Besides, they would have wanted to complete the journey before Rosh Hoshanna, which is two weeks before Succot.
We are given a clue about the time of the birth by the angel who appeared to the shepherds and said “Fear not. For, behold, I bring you good tidings of great joy, which shall be to all people.”. (Luke 2:10). There are actually two clues here. Succot is known as “The Season of our Joy”, and it is also known as the “Festival of the Nations (or Gentiles)”. The angel was actually giving them a greeting for the Festival of Succot. This is the only festival where the nations are positively encouraged to participate with negative results if they do not. (Z’chariyahu 14:16-19). In addition, the narrative indicates that it was shepherds to whom the angels delivered their message, which is interesting in that for thousands of years Jewish literature ascribes a tradition known as “Ushpizin”, only to Succot, and it is practiced even to this day.
After entering the Succah, and reciting certain prayers, the ceremony of Ushpizin bids us to partake in the privilege of inviting and welcoming the “Sh’kinah” ) G-d’s Presence) and the seven “faithful shepherds” who enter the succah with us as exalted guests. These guests come to observe how their descendants FULFILL the mitzvah (commandment) of the Succah, in which they dwell under G-d’s protection, in accordance with what G-d had promised in the Torah. These seven faithful shepherds of Israel are: Avraham, Yitzchak, Ya’acov, Yosef, Moshe, Aharon, and Melech (King) David. Back in the Luke narrative, though the text does not specify “seven” shepherds who went to visit Meriam, there seems to be a hint, when one reads between the lines. Moreover, the purpose of their visit is recorded to be very similar with that of the Ushpizin, in which the text states that it was to “see this thing that had happened, which the Lord has told us about.” (Luke 2:15).
Likewise, during Succot, Jewish families today in Israel construct a flimsy shelter called a “Succah”, made of loosely assembled walls and a leafy overhead covering. In the Succah, we eat or sleep. This is a reminder to us that we were completely dependent on G-d as we wandered for forty years in the desert after departing from Egypt and were led by “a pillar of cloud by day, and a pillar of fire by night.” Because of this experience, we recall that “G-d is with us” (Emmanu-El).
In this same narrative in Luke 2 regarding the Shepherds to whom an angel of the Lord appears, note that the text says that they were “watching over their flocks, AT NIGHT.” The angel brings them a message that their Messiah was born in the town of David, during that day which had just passed to night. This message was accompanied by the appearance of a great heavenly host, praising G-d. When we consider the seasons in Israel, and the weather patterns, one might ask “What is the latest time of year in which shepherds would still be outside with their flocks in the Judean hills, AT NIGHT?” November through February are far to cold in Israel to be doing this kind of activity. The answer of course points to the end of October, at the latest, for temperature reasons alone. Depending of the Hebrew calendar in any given year, as mentioned above, Succot always falls in the September-October time frame, when the weather is still warm and pleasant outside, especially AT NIGHT. For these reasons, and many others not documented here, we think Yeshua is very likely to have been born at Succot.
And so, the birth of Yeshua at Succot fulfills another prophecy: “The virgin will be with child and will give birth to a son, and they will call him Emmanu-El – which means, “G-d is with us”. (Matt. 1:23, quoting from Yishaiyahu (Isaiah) 7:14).
If this is not enough, we also have to consider the type of dwelling in which Yeshua was born. Had it not been for the inconvenience caused by the census, he would have been born in a house like all other children. But he wasn’t, he was born in a type of Succah where servants of a household slept, or where they kept sheep and cattle. Luke uses the Greek word for “manger” but because Yeshua was Jewish, and it was most likely the festival of Succot, the text probably describes a Succah. This would make sense since we know that Yeshua would fulfill every aspect of Torah from his birth until his death. The link here is directly to commandment in VaYikrah (Leviticus) Chapter 23, verse 42, “Live in Succot for seven days: All native-born Israelites are to live in Succot so your descendants will know that I had the Israelites live in Succot when I brought them out of Egypt. I am the LORD your G-d.”
Yochanan, in his Gospel narrative of Yeshua’s birth, confirms this truth when he indicates that G-d had come to earth to dwell with (and serve) humanity. We read in Yochanan (John) 1:14 about how “The Word became flesh and made his dwelling (Tabernacled) among us,” which is a clear and obvious reference to Succot.
Eight days later, according to Luke 2:21, Yeshua was circumcised. Miriam would still have been ceremonially unclean for 33 days after the Yeshua’s birth, in accordance with ViYikrah (Leviticus) 12. Owing to her requirement to present a purification offering at the Beit HaMikdash (Holy Temple) in Yerushali’im (Jerusalem) after this period, she would most likely have remained in Beit Lechem, just a short distance from Yerushali’im.
If the day of Yeshua’s birth was the first day of Succot, then the day of his circumcision would be the eighth day after Succot which, in accordance with Torah is also day of sacred assembly. (ViYikrah [Leviticus] 23:39). On this day, called “Shemini Atzeret,” or “the Eighth day of Solemn Assembly” and later called “Simchat Torah” or “Rejoicing in Torah,” we complete our annual cycle of Torah readings and start again from Bereshit (Genesis). It is considered to be a time of “fulfillment” of the Torah and also a new beginning for it, in our lives, since Torah is never abandoned. This indeed would seem to be a fitting holiday for Yeshua’s circumcision and dedication before G-d, since He came to set the Torah on a firm foundation by correctly interpreting it and fulfilling it (i.e., becoming the goal to which the Law and the Prophets pointed), thereby making a way to renew the Torah in our lives. (Matt. 5:17-19).
When the days of Miriam’s purification were over, they would have then returned back to Natzeret (Nazareth) in the Galil (Luke 2:39). But each year, and in accordance with the required pilgrimage commandments in Torah, Yosef and Meriam went up to Yerushali’im for Pesach. (Luke 2:41). During one of these visits, probably when Yeshua was about two years old, they went to Beit Lechem and stayed, not in a succah or stable this time, but in a house. (Matt. 2:11). They were visited there by the Magi, and then had to flee to Egypt to escape from Herod because he was killing all the male children two years old and under.
And so, by starting from Z’chariyahu, the father of Yochanan the Baptist, and his first period of duty in the Temple, and doing a few simple calculations, we discover that the Jewishness of the Gospel becomes profoundly evident, giving new import to many passages of Scripture previously misunderstood.
What then should we do now? Should Christians continue observing Christmas on December 25th (which incidentally is entirely pagan in its origins), or are we going to begin recognizing our Hebraic roots and understanding the purpose of the feasts which the Father in His wisdom has bestowed. He has given us an inheritance, that in them we might be in rehearsal for the day our King returns, for then, we shall all celebrate the feasts together with Him.
Some may belief that it does not matter when we celebrate the birth of the Mashiach; it can be any of the twelve months of the year! What is important is to celebrate His birth.
But this defeats the importance of Messianic prophecy and fulfillment! The birth of Yeshua at the Festival of Succot was for prophetic reasons foreshadowing the Torah, the goal to which it pointed, the seventh millennium and the kingship of Mashiach from Yerushalayim. These are important pictures to treasure in our hearts! If it is important enough to G-d that He would cause Yeshua’s birth AND coronation as King to takes place at an appointed season (mo’ed z’manim) on the Jewish Calendar, then it should be important to us, regardless of the world’s traditions. Therefore, we should heed the words of Rabbi Sha’ul (Paul) who quoting the Father, urged the Church at Corinth to:
…”come out from them and be separate,” says the Lord. “Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters,” says the Lord Almighty.
If we do this (and we don’t have to become Jewish to do it) we will be creating the conditions in which Z’chariyahu 14:16-19 can be fulfilled. People will say “Since we are celebrating the birth of Yeshua at Succot, why not do it in Yerushali’im?”. Why not indeed?
Many peoples will come and say, “Come, let us go up to the mountain of the LORD, to the house of the G-d of Ya’acov. He will teach us his ways, so that we may walk in his paths.” The law will go out from Tzion, the word of the LORD from Yerushali’im. — Yishaiyahu (Isaiah 2:3)
In Israel it’s impossible to miss these festivals, but for the benefit of those in the Diaspora, the 1999 dates are:
Rosh HaShana (Festival of Trumpets) Fri Eve 10 September

Yom Kippur (Day of Atonement) Sun Eve 19 September

1st Day of Succot (Feast of Tabernacles) Fri Eve 24 September 8th

Day of Assembly (Shemini Atzeret) and

Simchat Torah (Rejoicing in the Torah) Fri Eve 01 October
The Jewish day begins at sunset which means, for example, Rosh Hoshanna begins at sunset on Friday Eve, 10 September and continues until evening on the 11th of September.
Uri Marcus