Welcome to Torah Today Ministries and our continuing series Divine Appointments, our study in the mo’adim (מוֹעֲדִים) or the appointed times, the biblical holy days. And we began the series with the fall feasts with Rosh Hashanah which is the Feast of Trumpets or Yom Teruah (יוֹם תְּרוּעָה). And then we followed that up with the study on Yom Kippur (יוֹם כִּפּוּר), the Day of Atonement. And this is the third one, which is Sukkot (סֻכּוֹת), better known as the Feast of Tabernacles or Feast of Booths.
A better translation for the word Sukkot might be just “shacks” or “sheds” because a sukkah (סֻכָּה) is a very temporary dwelling. It only has to last for a week. And it’s not something you’d want to live in year round. It’s supposed to be very temporary. And but it could be very beautiful and meaningful.
And hopefully by the end of this study, if you’re not celebrating Sukkot already and building a tabernacle to enjoy during this week of Sukkot, maybe this will inspire you to engage with this marvelous and beautiful one of our favorite mo’adim, the celebration of Sukkot.
Now there are three mo’adim that are centered around harvest and each of these three is one of the pilgrimage feasts when the families would leave wherever they lived in Israel and they would come to Jerusalem to celebrate.
The first one was Passover and that was during the barley harvest. And then 50 days later would be Shavuot (שָׁבוּעוֹת) or Pentecost and that would be the celebration of the wheat harvest. But now we come to Sukkot which is the celebration of the fruit harvest when the grapes and the pomegranates and all the fruits. A very sweet time of year and a very celebratory time of year. It is also the time when the early rains would begin and there’d be a prayer for rain. The latter rains will be in the spring.
So let’s just dive right in. We find the primary instructions about Sukkot in Leviticus 23:39-43. This is what it says:
“You are to celebrate Adonai’s festival on the 15th day of the seventh month for 7 days.” (Leviticus 23:39a)
Now keep that in mind. For seven days.
“After you have gathered the produce of the land. There will be complete rest on the first day and complete rest on the eighth day.” (Leviticus 23:39b)
Now, there’s a little conundrum. If it’s a seven-day feast, then how can there be an eighth day? We’re going to be seeing this eighth day pop up a few more times. We’ll discuss it in a little more detail later, but just keep that in mind that this 7-day feast has an eighth day attached to it.
“On the first day, you are to take the product of majestic trees, palm fronds, boughs of leafy trees, and willows of the brook.” (Leviticus 23:40a)
So, four specific types or species of plants.
“And rejoice before Adonai your God for seven days.” (Leviticus 23:40b)
So, you are commanded to rejoice. You’re commanded to be happy. This is an important concept you find in the Torah. There are a number of times we are commanded to be happy. Well, what if you just lost a loved one? What if you just lost your job? What if you just developed an illness? God says, “Well, you can mourn about those things later, but I’m telling you to be happy during this time.”
It can be a foreign concept to modern man that we can actually choose to be happy. In fact, I found in my life that happiness is a choice. If you’re simply waiting for circumstances to make you happy, then you’re controlled by circumstances.
But if you can rejoice and be happy because God commands you to, that means you’re not under circumstances. You’re above them. And your inner world is something that is controlled and is under the lordship of God’s kingdom and not of the stress of this world. We need to learn to choose happiness even when circumstances would tell us to be afraid, to worry, to grieve. Let’s choose to be happy.
So he’s told them the four species to take:
“You are to celebrate as a festival to Adonai seven days each year. This is a permanent statute for you throughout your generations. You must celebrate it in the seventh month. You shall live in sukkot or booths or shacks or lean-tos or whatever you want to call them for seven days. All the native born in Israel shall live in sukkot, so that your generations may know that I had the sons of Israel live in sukkot when I brought them out from the land of Egypt. I am Adonai your God.” (Leviticus 23:41-43)
So, not only is it a time to move outside and live in booths for seven days just to celebrate the end of the harvest season and the ingathering of fruits, but also it’s a memorial of their exodus from Egypt and that they lived in booths and temporary shelters for 40 years. In fact, if you go back to Exodus, you’ll discover that when the Israelites left Egypt, they spent their first night in a place called Sukkot. There’s a lot to say about that, but we don’t have space here.
Now, what does a sukkah look like? Well, today they can be very beautiful, very elaborate, but still very temporary. You can see here, this one’s made out of three panels of fabric. It’s open on one end and up here at the top it is covered with branches which you can’t see very well since it’s nighttime.
But the branches are not there to provide a really stable secure roof. In fact, you feel like you have a roof over you, but tradition says you should still be able to see the stars through the branches and if it rains, some of the rain should be able to come through.
And here’s another one. This is a picture of the inside of a typical sukkah. You can see that even though the sukkah is very temporary and not something you want to live in 365 days a year, look at the feast that’s set inside with the best china and goblets and just loaded with food.
Now in Deuteronomy 31, Moses provides a little more detail about this feast of Sukkot. It says:
“Moses gave them these orders at the end of every seven years during the festival of Sukkot in the year of Shemitah (שְׁמִטָּה) when all Israel have come to appear in the presence of Adonai at the place he will choose. You are to read this Torah before all Israel so that they can hear it.” (Deuteronomy 31:10-11)
Now, this is interesting. Every seventh year was a Shemitah year when the land would lie fallow. They wouldn’t sow and they wouldn’t reap. They would just eat whatever was left over from the previous year’s harvest. And God promised that the land would continue to yield and you could go out and just each day pick what you need to eat and he would provide food.
But during that seventh year when they came to Jerusalem for Sukkot, they were to hear the entire Torah read. So over the seven days, the Torah would be read in its entirety.
“Assemble the people, the men, the women, the little ones, and the foreigners.” (Deuteronomy 31:12a)
I love that. Sometimes we’re told that Gentiles have no part in these holy days, these mo’adim. Somehow we, though we’re grafted in, we need not apply the commandments to our lives. But here it says the foreigners that you have in your towns, the Gentiles are to come and they’re to hear the Torah read as well. Why?
“So that they can hear, learn, fear Adonai your God and take care to obey all the words of this Torah. And so that their children who have not known can hear and learn to fear Adonai your God, for as long as you live in the land you are crossing the Jordan to possess.” (Deuteronomy 31:12b-13)
And by the way, in Nehemiah chapter 8, there’s a beautiful account of how after the Babylonian exile, the Jewish people came back to Israel, they discovered a Torah scroll and the remains of the temple and for 7 days they celebrated Sukkot and they read the Torah aloud. You can read that in Nehemiah chapter 8. It’s a beautiful passage.
Now during the times of Yeshua after the temple had been built and Sukkot had been established as this highly anticipated mo’ed, this appointed time when people would come from all over Israel, Jews from all over that part of the world would come to Jerusalem to celebrate Sukkot. Sukkot had turned into quite the celebration, quite the party.
And one of the psalms that would be read during Sukkot is Psalm 118. And here’s a pertinent passage from verses 25 to 29. It says:
“Please Adonai, Hosanna (הוֹשַׁעְנָא), save us. Please Adonai, rescue us. Blessed is he who comes in the name of Adonai. We bless you from the house of Adonai. Adonai is God and he gives us light. Join in the pilgrim festival with branches all the way to the horns of the altar.” (Psalm 118:25-27)
So they would have palm branches that they would carry.
“You are my God and I thank you. You are my God. I exalt you. Give thanks to Adonai for he is good. For his grace continues forever.” (Psalm 118:28-29)
There is this wonderful tradition that during the feast of Sukkot and each day the high priest would walk from the temple all the way down from the temple mount down to the bottom of Mount Zion. It’s quite a steep walk down to the Pool of Siloam. And there he would take a golden pitcher and he would dip out a pitcher full of water.
And while he’s doing this, while he’s going down, he would be followed by people who are dancing, who are singing, who are playing tambourines and people playing the pipes, and be carrying palm branches. It’d be an incredible celebration. And he would dip up the water, turn around and start his way back up all the way up Mount Zion up to the top of the temple mount into the courtyard where and followed by all these people and then he’d pour out the water on the corner of the altar.
You see during Sukkot is when the early rains would begin or they would at least start praying for early rains and the latter rains would be then in the spring. And so this water drawing ceremony was part of the prayer that God would bring water to the land of Israel.
And this celebration was just so incredible that in the Midrash Rabbah it says that they said that anyone who had not witnessed the rejoicing at the water drawing ceremony had never seen rejoicing in his life.
Another thing that would happen was that at night in the courtyard of the temple, they’d have these tall poles. They’re like 75 to 100 feet tall. And there’d be huge menorahs at the top. And each cup of each menorah would be filled with a gallon or so of oil. And they would use the used garments of the priests and twist them into wicks.
And they would light these at night. It would illuminate all of the city of Jerusalem. The whole city would be lit up and there would be dancing and there would be celebration. Just an incredible experience.
Now what’s interesting is that this celebration of Sukkot is something that plays a large role in the future. If you look at Zechariah 14:16-19, look at what it says:
“Finally, everyone remaining from all the nations that came to attack Jerusalem will go up every year to worship the king.” (Zechariah 14:16a)
Now, this is in the future. This has not yet been fulfilled.
“They will go up every year to worship the king Adonai of hosts and to keep the festival of Sukkot.” (Zechariah 14:16b)
So, the nations will come to Jerusalem to celebrate the feast of tabernacles.
“If any of the families of the earth does not go up to Jerusalem to worship the king Adonai of hosts, no rain will fall on them. If the family of Egypt does not go up, if they refuse to come, they will have no annual overflow from the Nile.” (Zechariah 14:17-18a)
It just says they will have no overflow. Because in Egypt, it’s not the rain that supports the land. It’s the overflow of the Nile River that enriches the bottomland. And then when it recedes, then the land is wet and rich and ready to be planted.
“Moreover, there will be the plague with which Adonai will strike the nations that don’t go up to keep the festival of Sukkot. This will be Egypt’s punishment and the punishment of all the nations that don’t go up to keep the festival of Sukkot.” (Zechariah 14:18b-19)
That’s how important this feast of ingathering during the seventh month is for the entire world.
Now, Sukkot was such a huge deal that in the gospel of John, the entire seventh chapter of John takes place during the feast of Sukkot. And it’s my opinion, just my opinion, you can take it or leave it, that the eighth chapter of John takes place on that eighth day, that day after Sukkot is over.
But in John 7:1-3, it says:
“After this, Yeshua traveled around in the Galilee intentionally avoiding Judea because the Judeans sought to kill him. But the festival of Sukkot in Judea was near. So his brothers said to him, ‘Leave here and go into Judea so that your disciples can see the miracles you do.’” (John 7:1-3)
So Judea was in the south. That’s where Jerusalem was.
So later in the chapter in verses 37 and 38, it says:
“Now on the last day of the festival, the great day, the seventh day of Sukkot, it’s called Hoshana Rabbah (הוֹשַׁעְנָא רַבָּא), the great Hosanna, the great ‘save us, Lord.’ It says Yeshua stood and cried out, ‘If anyone is thirsty, let him keep coming to me and drinking. Whoever puts his trust in me, as the scripture says, rivers of living water will flow from his innermost being.’” (John 7:37-38)
I wonder if he did this during the water drawing ceremony when the priest is pouring out the water on the altar and Yeshua standing there crying out that if anyone’s thirsty, let him come to me and have living water. You just wonder.
But over in John chapter 8, the following chapter, which I believe again took place on the eighth day, and you remember all the menorahs being lit in the courtyard. Picture that scene in your mind. And then picture Yeshua crying out in the temple:
“Again, therefore Yeshua spoke to them, saying, ‘I am the light of the world. He who follows me shall not walk in the darkness but shall have the light of life.’” (John 8:12)
In other words, he’s saying, you think this is something? This is the light of Jerusalem. I’m the light of the world. It’s something to think about, isn’t it?
Now, we mentioned those four species back in Leviticus. These four species play a huge part in the celebration of Sukkot. And here’s a picture of what they look like. They’re called the arba minim (אַרְבַּע מִינִים). Arba (אַרְבַּע) means four and the minim (מִינִים) means species. The four species.
You can see them here. We have this large fruit. It says you have to have a fruit of a beautiful tree. And it says you have to have willows of the brook. These are willows. And you have to have myrtles and palm branches. And then you have this fruit. So those are the four.
Let’s break them down and try to understand why these four. What is the significance of them?
Well, Leviticus 23:40 says:
“Now on the first day, you’ll take for yourselves the fruit of a hadar tree, the pri etz hadar (פְּרִי עֵץ הָדָר).” (Leviticus 23:40)
And this traditionally has always been the etrog (אֶתְרוֹג). It’s also called a citron. It looks kind of like a lemon. But something very unique about this, it has a stem where it attached to the branch of the tree. But it also has an additional stem which is called a pitom (פִּטָּם). So it’s a two-stemmed fruit. This one connected to the tree, but this connects to what?
And the citron is about the size and weight of a human heart. And traditionally, this is thought to represent the heart. And when you think about the heart though, how is the term heart, lev (לֵב), used in scripture? Well, it’s the organ that supplies blood to the body. So, it has very much a physical connection and is physically necessary for us to live.
But the heart also has a spiritual connection. And I think of this pitom as being the stem that connects to the spiritual realm. It taps into the vine of Messiah. So there’s a physical connection, but this seems to connect to nothing. It connects to the no-thing, to the non-physical, to the spiritual.
And during the time of prayer, when a person would hold the four species together, this would be in the left hand and the other three would be held in the right hand. While the prayer takes place, they would take this and rotate it like this. So the stem is down, the pitom is facing up. They would hold them together as they pray. They’d face the north and the east and the south and the west, up and down as they pray, recognizing that they are completely surrounded, completely engulfed in God’s presence. And they would use these physical four species to represent something very deep.
So this would represent the heart.
Then they’d have the branches of a date palm and that’s this middle part that’s long and pointy which represents the spine, the strength.
Then the boughs of a leafy tree that would be the myrtle, hadassim (הֲדַסִּים). And you’ll notice that the myrtle leaves are shaped like eyes.
And then you have the willows of the brook, aravot (עֲרָבוֹת). And these leaves look like lips.
Let’s take a closer look. There’s the etrog and there you can see up here at the top the pitom and down here the stem. It represents the heart.
And there is the palm, lulav (לוּלָב). This long straight strong stiff palm branch which hasn’t yet opened up. And it’s to represent the spine, the source of our strength.
And there you can see the myrtle leaves, hadassim (הֲדַסִּים). And each leaf is shaped like an eye. It of course represents the eyes.
And there is the willow, aravot (עֲרָבוֹת). And the willow leaf is shaped like lips of course representing the mouth and the speech.
And then you bind these together. The citron, the etrog you hold in the left hand because the heart is on the left side. The other three you hold together in the right hand, the spine, the eyes, and the mouth. And you bring them together because this is the internal, but this is the external. My eyes, my mouth, my strength, and my heart are to be united. The left and the right united together.
And we would pray and each morning during Sukkot a person takes these and prays with them. And if you can go out into your sukkah, the weather permits, it’s wonderful to go out into the sukkah and pray each morning holding these and thinking about God and his provision and how you’re submitting to him. Your heart, your strength, your eyes, and your lips.
But there’s also something else very interesting about these four species.
The etrog has this wonderful citrusy smell to it and also it can be used like a lemon. You can slice it up and squeeze it onto your salad or into a cold drink. So it has both taste and scent.
The palm, however, it has taste because the palm does produce different kinds of fruits that you can eat and taste, but it has no scent to it.
The myrtle on the other hand has scent, wonderful smell, but has no taste.
The willow has neither scent nor taste.
So we have all four possible combinations:
What is this all about?
Well, the rabbis say that there are four types of people:
The etrog which has taste and scent is like a person who has both Torah and good deeds. Torah and good deeds. He studies the Torah and knows it but he also lives it out.
The palm which has taste but no scent. It’s like someone who knows the Torah but he doesn’t really live it out. Doesn’t have good deeds. He can answer questions and teach you some things about the Torah but he doesn’t live it out. There’s not that fragrance to his life.
The myrtle – Some people are like the myrtle. They have scent but no taste. They do a lot of good things. They’re doing good deeds, but they can’t explain to you what the Torah says. They can’t really teach the Torah. They can’t articulate what God’s word is.
The willow – And then unfortunately there is the willow which has neither scent nor taste. And these are the people who have neither good deeds nor knowledge of the Torah. And I don’t care where you might go to synagogue or to church or a fellowship, you’re going to have some of these people. It’s like, why are you here? You don’t really live out and you’re not really learning what you’re supposed to live out. And it’s like, what are you doing?
And you know, we want everybody to be like the etrog and then we just assume remove the people like the willow, right? But what do the rabbis say?
This is from Vayikra Rabbah, the commentary on Leviticus, which goes back thousands of years. It says:
“What has God to do with them? Do these people have no Torah? They have no good deeds. What does God do with them? To destroy them is unthinkable. Rather, God says, ‘Bind them together in one bond and they will atone for each other.’”
So when I look at these four species and I hold them together, not only do I think of four kinds of people, not only do I think about my strength, my eyes, my speech, my heart, but I think what are the parts in me that have knowledge but aren’t being lived out? What are the parts of me I’m living out but I’m not taking time to study? Where am I like each of these?
And in my life, I can see myself in all four of these. So this exercise over this period of seven days is a very valuable one.
You know, so many times we look at the commandments God gives and people, and I was one of these, will look at them and mock them and say, “Well, that just doesn’t make any sense.” Well, that’s simply because God’s ways are higher than ours. They do make plenty of sense. We just have not arrived there yet to appreciate the sense that they make.
So if you’re not doing this, it’s a wonderful exercise and it’s something that can be very enriching to your life.
Now, another tradition that has arisen during these seven days is the tradition of the ushpizin (אוּשְׁפִּיזִין). Ushpizin is a word, I’m not sure if it’s Hebrew, Aramaic, or possibly Yiddish. But it means guests.
And so since we have these seven days and in the evening, our tradition is in the evening, weather permitting, we live in Ohio, not Israel, weather permitting, we go out and we have candle light and we have some lights hanging in our sukkah and each night we do the blessings and then we think about the guests.
And traditionally, you are to imagine one of these guests being at your table with you. And so we talk about this guest. We talk about their lives. We’ll ask some trivia questions about each one. We’ll share insights that we have about each one. And then we’ll talk about what lessons we’ve learned from each of these guests and how we can build these insights in our life. How can we emulate something about each one of these?
Last evening was the first night of Sukkot. And so we talked about Abraham whose predominant quality was chesed (חֶסֶד), loving kindness, hospitality. And we each shared around the table where someone had extended hospitality and loving kindness to each of us and how it had changed our lives and how we could be more like Abraham. And it was a wonderful discussion we had.
So on the first night it’s Abraham. Second night his son Isaac. Third night Isaac’s son Jacob. Fourth night Jacob’s son Joseph. Fifth and sixth nights are then Moses and then Aaron. The seventh night David.
But remember that eighth day, that eighth day, that eighth day of the seven-day feast. Who’s the guest on the eighth day?
Now in Leviticus, again reading this, we read it before, but let’s read one more time. Leviticus 23:34-36:
“Speak to the sons of Israel, saying, ‘On the 15th of this seventh month is the feast of Sukkot, for seven days to Adonai. For seven days, you shall present an offering by fire to Adonai. On the eighth day you shall have a holy convocation, and present an offering by fire to Adonai. It is an assembly,’ which is the word atzeret (עֲצֶרֶת).” (Leviticus 23:34-36)
So this eighth day is called Shemini Atzeret (שְׁמִינִי עֲצֶרֶת). Shemini (שְׁמִינִי) means eighth. Atzeret (עֲצֶרֶת) means assembly. An eighth assembly.
Well, if we have these seven guests, Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David during the first seven days, who do you think is the guest on Shemini Atzeret, the eighth assembly?
Well, we’re never told. Jewish tradition doesn’t really assign a guest, but I think you can guess along with me who our guest is on the eighth day.
He is the one who takes all the previous seven, all their highest qualities and the facets that they each best modeled in their lives. And of course, that person on the eighth day is Yeshua.
He’s a prophet like Moses. He’s a king like David. He’s a suffering servant like Joseph. He is our high priest like Aaron. He’s the one who takes all of these and embodies them perfectly.
And the exercise of the first seven days and the things we learn we can now bring together and lay them all at the feet of our king, our high priest, the prophet, the savior, the Messiah Yeshua.
Now, I’m not one to promote movies during these teachings, but there’s a movie I’m going to promote, and it’s called “Ushpizin,” The Guests. The movie is in Hebrew, but it has English subtitles. It’s well worth the effort to read them. This movie came out in 2004, and it won the Academy Award for the best foreign film. A highly deserved award, and it is a wonderful movie about a week of Sukkot in one of the suburbs of Jerusalem in one of the ultra-orthodox suburbs.
And the two people you see here on the cover of the CD case represent a husband and a wife during this feast of Sukkot. And just a little trivia point, they are actually married in real life. And it’s a wonderful, wonderful movie. I promise you’ll love it and it’s a life-changing movie and we try to make it a point to watch it every year.
To finish this off, I want us to compare the first of the mo’adim which is Passover which is 7 days long with the last of the mo’adim Sukkot which is also seven days long. The mo’adim, seven mo’adim, make this beautiful menorah pattern. We talked about this a little bit during the Yom Kippur teaching, but there’s a lesson I want to bring out in this.
Passover, the first mo’ed. Sukkot, the last. Each one is seven days long. Passover is a pilgrimage feast. You leave home, you go to Jerusalem. Sukkot is also a pilgrimage feast.
At Passover, now this is what’s interesting. At Passover, we remove the yeast from our homes. We remove the yeast from our homes and we burn it. Yeast is always, always, always a picture of sin.
But at Sukkot, we remove ourselves from our homes. Even if you go to Jerusalem, instead of staying in someone’s house, you build a sukkah on the Mount of Olives or somewhere on a rooftop, you build this temporary shelter. You move yourself out of the home and into one of these sukkot.
What is this teaching us?
Well, you know, so many believers, they’re careful to try to remove sin from their lives, as they should. That’s a wonderful thing to do. But they never quite get themselves out of the way. They still hold on to self.
They want to get sin out of their lives because it makes me look bad. You see the problem there? If I’m getting sin out of my life for the sake of me and my image, then I still have an idol on my throne. That idol is my ego. I want sin out because it reflects poorly on me.
I need to get me out of my life, too. So, none of this is about me anymore, but it’s all about him. This is where we become a living sacrifice.
At Passover, they would bring a lamb as an offering. But I think at Sukkot this is when we bring ourselves as an offering. Our hearts, our strength, our lips, our eyes, and everything in between. And we offer them to God completely and fully.
If you’ve been working and been successful getting sin out of your life, good for you. Praise God. Now, get yourself out of your life. Quit taking yourself so personally. Learn to just give up yourself.
And when you can begin to relieve yourself of the weight of self, the burden of self, you can begin to experience real freedom. I have a long way to go in this. So, please don’t hear me talking down to you as someone who’s arrived and achieved this selflessness.
But by the time you’re my age, hopefully you’ve learned a little bit about this. And the little I have learned and the little bit I have experienced of just getting self out of myself. It’s been such a relief. It’s been such a release of a burden. It’s been so freeing. It lets the air come in.
It’s like being in a sukkah where I begin to experience the light of God, the light of the heavens, and the fresh air of God’s kingdom more and more instead of keeping myself sealed away.
Just get it out of the house.
Sukkot being the seventh of the seven mo’adim in the seventh month, seven days long and then it finishing with this eighth day. 8 is always the number of life, number of new beginnings and new life.
Sukkot is a picture of ingathering of all the fruits. It’s a picture of the world to come, the millennial kingdom when Messiah will rule as king here on earth.
I encourage you if you haven’t experienced Sukkot, begin to build it into your lives and you might find it to be your favorite week of the year because you really get a fragrance of the world to come. It’s a wonderful thing.
I want to finish with a little photograph. This is our sukkah here at our own home last night. And you can see Robin here and we have some friends Gary and Lynn. There’s Lynn and there’s Gary behind the post. Our friends from England and our other dear friends Tim and Terrapel and their children. And there’s our little sukkah in our backyard. Very simple, but it was beautiful.
And Sukkot always begins on the 15th of the month. So there’s a full moon. It was a clear sky last night. The moon was so beautiful. We could see it shining down through the branches at the top of our sukkah.
I remember the first time we built a sukkah and I thought, “What are the neighbors going to think?” I thought, “But I want to follow through. I want to do what God says.” And I felt a little embarrassed, a little self-conscious.
But I tell you what, that first night we sat out there, we lit candles, we had the food, and we did the blessings. Robin and I both thought and the kids, where has this been all our lives? Why have we never done this before? This is amazing.
As with all the things God has us to do, they’re simple and they’re so beautiful and so incredibly meaningful. So, I encourage you, God has made this celebration for us. Let’s enjoy it. Let’s enjoy him in a way that he invites us to. And I know I promise you that your life will be enriched beyond anything you imagine.
So with that, I’m going to leave you. There’s so much more to say, but there are plenty of other people out there to say it, books to read, videos to watch, lots of teachings out there, but I wanted to give you the things that are closest to my heart during this celebration of Sukkot. So until next time, I wish you shalom and may God bless.
[Due to the many images used in this lesson’s notes, you must click the link above to view them.]
