Sunday, January 22, 2012

Away In A Sukkah

The following article was compiled by us from various sources. We believe that Yeshua was born during Sukkot, in a Sukkah. However, we understand that some of our fellow Messianic brethren have various, alternate interpretations and times for Yeshua's birth, including an explanation for His birth occuring on December 25th. While we do not ascribe to these other interpretations, we allow for others to have their opinions and this post is not meant to be an argument against anyone else's interpretation. This is merely what we believe to be 'proofs' for why we believe He was born at Sukkot. These calculations are 'best guesses'. The fact that there are differing opinions as to when He was actually born tells us that there is no current, definitive proof for when He was born. These various interpretations are speculative. We do not believe that this issue is of such import as to feel it necessary to 'argue' with anyone over the time of Yeshua's birth.



The Birth of Yeshua the Messiah

The New Testament itself is the source for the calculation of the birth date of the Messiah. The birth of Yeshua was during the week of Sukkot (the Feast of Tabernacles). Also, it is significant to note that in some Jewish traditions, a son’s birthday is calculated as being after the day of his circumcision … which would have been on Shemini Atzeret (means “The Eighth Day”). In Israel, Shemini Atzeret and Simchat Torah (Rejoicing in the Torah) are on the same day whereas here un America they are separate days.

Yeshua is THE LIVING TORAH! Yeshua’s birth and circumcision coincides with the one feast and the one week of the Hebrew year which commemorates the Sh'kinah (Glory of God) "tabernacling among men" AND the Torah itself "coming to life."

Also interesting; this birth date would establish a Chanukah "miraculous conception" of the Messiah. And, this would more literally "fulfill" the inspired and revelatory purposes of both of these celebrations: Simchat Torah commemorates the coming of the Torah. And, as the Gospel of John tells us, "the Word became flesh." Chanukah is the commemoration of a miraculous eight-day supply of oil for the light in the Temple menorah, when the supply should only have been sufficient for one day. What better day for the Radiant Glory of HaShem to bring the "Light of the World" into the womb of a young Jewish virgin?

Let’s look at the time span of about nine months from the first day of Chanukah to the first day of Sukkot and the last day of Sukkot, 285 to 293 days, respectively. This is within the normal human gestation period or the period from conception to delivery. The first day of Sukkot is a viable option for the birth of Yeshua. The circumcision would have occurred on Shemini Atzeret/Simchat Torah and life is counted as beginning when a male child survives to the day of circumcision eight days after his birth, at which time he formally receives his name.

First, we must establish the date that Myriam conceived by marking the birth of Yochanan HaMatbil (John the Baptist/Immerser), who preceded Yeshua in birth by six Hebrew months. In order to determine this date we must first determine the date of Z'kharyah's (Zechariah's) angelic visitation. This is provided through the cycle of duties of the priests in the Temple and through knowing the "course" of service under which Z'kharyah, the father of Yochanan HaMatbil, served.

The Bible tells us clearly that Elisheva (Elizabeth, the mother of Yochanan HaMatbil) conceived immediately after Z'kharyah returned home from his priestly service. Luke 1:5 also states that Z'kharyah was a priest of the "course of Aviyah (Abijah)." 1 Chronicles 24 divides the priestly families into 24 groups or "courses." 1 Chronicles 24:10 designates the "eighth course" as that of Aviyah. Each course had Temple duty two weeks out of the 50-week and four-day Hebrew year; one week in the first half of the year, another week in the last half. But since there are only 24 courses, this leaves two weeks and four days unaccounted for. These 18 days correspond to the 8-day Hebrew feasts of Passover, and Sukkot (Tabernacles), and the 2-day festival of Shavuot (Pentecost) when ALL of the priests would be assigned duty in the Temple to handle the abundance of sacrifices and other priestly duties necessitated by these mandatory pilgrimages by all of the men of Israel. We can determine that Z'kharyah was in the first course because of the recorded facts concerning Herod’s death and the time that Yeshua was dedicated at the Be'it HaMikdash (Temple - see later paragraphs for details).

Z'kharyah’s first course of duty therefore fell from 27 Iyar to the eve of Shavuot (Pentecost) on the fifth day of the month of Sivan. During the two-day festival of Shavuot, Z'kharyah would have been obligated to remain and serve with all of the priests in Jerusalem even though he was unable to speak during this time. "So it was, that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense. Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. And when Z'kharyah saw him, he was troubled, and fear fell upon him. But the angel said to him, "Do not be afraid, Z'kharyah, for your prayer is heard; and your wife Elisheva will bear you a son, and you shall call his name Yochanan." (Luke 1:8-13)

Z'kharyah would have returned home to his wife on 8 Sivan. So 8 Sivan becomes the earliest possible date for the conception of Yochanan by Elisheva. Assuming the long-held belief that the menstrual cycle usually coincided with the phases of the moon, with most women having their most fertile period during the first week of the new moon, (which also marks the beginning of Hebrew months), she could have conceived that very day. Luke 1 indicates that the conception occurred "soon after" Z'kharyah returned from his priestly duties. Knowing the desire of a childless man for a son, most probably very soon after. "And so it was, as soon as the days of his service were completed, that he departed to his own house. Now after those days (of his Temple service) his wife Elisheva conceived; and she hid herself five months, saying, "Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people." Now in the sixth month the angel Gavri'el (Gabriel)was sent by God to a city of the Gallil (Galilee) named Natzeret (Nazareth), to a virgin betrothed to a man whose name was Yosef (Joseph), of the house of David." The virgin's name was Myriam (Mary). (Luke 1:23-27)

Assuming that Elisheva conceived on 8 Sivan, she would have hidden herself the five months of Sivan, Tammuz, Av, Elul, and Tishrei and the first week of Cheshvan. So the angel, Gavri'el would have been sent to Myriam in the sixth month of Elisheva’s pregnancy or during the latter part of Cheshvan or early part of the month of Kislev. From two accounts, we know the conception took place after the appearance of the angel, "And when eight days were completed for the circumcision of the child, his name was called Yeshua, the name given by the angel before he was conceived in the womb." (Luke 2:21) "And having come in, the angel said to her, "Rejoice, highly favored one, the Lord is with you; blessed are you among women!" But when she saw him, she was troubled at his saying, and considered what manner of greeting this was. Then the angel said to her, "Do not be afraid, Myriam, for you have found favor with God. "And behold, you will conceive in your womb and bring forth a son, and shall call his name Yeshua. "He will be great, and will be called the Son of the Highest; and the Lord God will give him the throne of his father David. "And he will reign over the house of Ya'akov (Jacob) forever, and of his kingdom there will be no end." Then Myriam said to the angel, "How can this be, since I do not know a man?" And the angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Highest will overshadow you;; therefore, also, that holy one who is to be born will be called the Son of God." (Luke 1:28-35)

The most appropriate time and the most appropriate celebration for an unusual conception by Myriam would have been the first day of Chanukah, which commemorates a "miracle" of light and which is probably the day that Myriam was herself overshadowed by the Ruach HaKodesh (Holy Spirit) and conceived. The evening of the 24th of Kislev marks the beginning of Chanukah, which celebrates the occasion of the rededication of the Temple when oil for the menorah expected to last only one day actually lasted eight days. Chanukah, also called the Feast of Dedication, would have occurred from the 164th to the 172nd days of Elisheva’s pregnancy or just as she was about to enter her third trimester. "Now indeed, Elisheva your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren. "For with God nothing will be impossible. (Luke 1:36-37) Until God could send an angel to speak to Yosef about Myriam’s unusual conception, Myriam went to live with Elisheva and her husband Z'kharyah, to assist her cousin with the demands of her pregnancy. Upon Myriam's greeting to Elisheva, Elisheva responds, calling her "the mother of my LORD". This demonstrates that Myriam was already pregnant with Yeshua. Thus, Yeshua was conceived at Chanukah, the Festival of Lights, for He is the Light of the World. She remained with Elisheva for three months. Again, assuming a conception on 8 Sivan, Elisheva would have been, during the week of Passover, at full-term, especially for a child born from the womb of a mother of advanced years. "And Myriam remained with her about three months, and returned to her house. Now Elisheva's full time came for her to be delivered, and she brought forth a son." (Luke 1:56-57)

Remember that Yeshua himself identified Yochanan as having the mantle of Eliyahu (Elijah). Interestingly, the Jewish people to this day, set a place for Eliyahu during the Passover Seder meal. Passover would therefore be the most appropriate week for the birth of Eliyahu and of Yochanan HaMatbil. Making the 8th day of Passover the day that actually coincided with Yochanan’s circumcision . Exactly six months later, from Nisan 15 to Tishrei 15, the first day of Sukkot (the Feast of Tabernacles) follows the Passover. If Myriam conceived on Kislev 24, the first day of Chanukah, Yeshua would have been full-term (in a younger woman) on the 15th to 22nd of Tishrei. Again, since life is reckoned to begin after a male child is circumcised and the child is customarily not given a name unless it survives to be circumcised, either date qualifies as a "birthday" for Yeshua. The 22nd of Tishrei (8th day of the Feast), is Shemini Atzeret/Simchat Torah (in Israel), which literally means "the rejoicing of the Torah." On this day, the rabbis in the synagogues take the Torah scrolls out of their sacred places and dance with them around the synagogue and even in the surrounding streets as though the Torah had come to life. "And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth." (John 1:14)

During the Feast of Tabernacles, every male Israelite is required to come to Jerusalem and abide in tents or primitive lean-tos called sukkot. The Hebrew word sukkot describes "stables" or lodging places for animals as reflected in Genesis 33:17. "And Ya'akov journeyed to Sukkoth, built himself a house, and made Sukkoth (booths) for his livestock. Therefore the name of the place is called Sukkoth." (Genesis 33:17). Dwelling in these booths seven days and nights out of every year, which were no better than shelters constructed for animals, served to remind the Hebrew people that these were their ancestor’s normal shelters for the 40 years their ancestors lived in the wilderness. Could this animal shelter be the traditional place known by the Greek term "manger" in which the Child was laid? Having "no room in the inn" on the Feast of Tabernacles these holy pilgrims to Jerusalem could have found a place in one of these Sukkot. According to scripture, they could not return to their homes immediately because they must register for the census imposed by Herod. This massive annual visitation to Jerusalem during Sukkot was the most logical time for Herod to impose his census and tax. It is important to note that the Chanukah season (December 25th timeframe) does not make such a demand for the sons of Israel to journey to Jerusalem, and would have been a very impractical time to collect a tax and to count the population.

Matthew 2:7-8, 16 states that Herod inquired "diligently" of the wise men (magi). These magi are believed to be Parthian mystics who lived east and north of the Euphrates at the end of the Persian Empire. Parthia was a kingdom whose power rivaled Rome in the First Century. The royal class (from which Parthian kings were chosen by a combined vote of the magi and the royal class) were known as "Kings of Kings." Apparently this custom carried over from earlier Persian rule. For instance, both Artaxerxes and Nebuchadnezzar, are referred to in Scripture by this title. (Ezra 7:12, Ezekiel 26:7 and Daniel 2:37). The magi also believed that the blessing of Ya'akov to Y'hudah (Judah), that "the scepter (of rule) should not depart from Y'hudah" (Genesis 49:10), meant that even the nations (other people groups) should be ruled by kings of Israel. This belief coupled by the appearance of the Star of Bethlehem convinced them that a true "King of Kings" selected by the hand of God, was to be found among the House of David within Judea. As a "king of the Jews" Yeshua was an early candidate for kingship in the Parthian empire, which had always remained friendly to Y'hudah, and which many scholars - including the first century historian, Josephus – wrote, comprised the vast hordes of the assimilated northern kingdom who had escaped Assyrian exile. At any rate, Herod had inquired of these knowledgeable magi and must surely have known when Yeshua was born although they did not return to him as he had commanded. "Now when they (the magi) had seen him, they made widely known the saying which was told them concerning this child." (Luke 2:17)

This would make it dangerous for Yosef and Myriam to bring Yeshua to the Be't HaMikdash for his formal dedication, 40 days after his birth, unless Herod had died. Indeed, an angel warned Yosef and Myriam to flee to Egypt until that time. The Jewish historian Josephus, who lived during the First Century, documents in detail the death of King Herod. Josephus relates that Herod became very ill immediately following an act of impiety against the priesthood, at which time an eclipse of the moon occurred. This eclipse, the only one mentioned by Josephus, happened March 13, 4 BC. Herod’s death occurred "about September" meaning he would have been ill for several months before dying in the fall, according to Josephus’ record. The seven days of Sukkot fall in mid-September to October, according to the Julian calendar. This means that Herod, who first grew sick in the spring of 4 BC, died after the Feast of Tabernacles and shortly after Yosef and Myriam had fled with the infant, Yeshua. But they returned, after Herod’s death, in time for his dedication in the Be'it HaMikdash, when Yeshua was 40 days old, around Kislev 12 or the day we now call Thanksgiving Day. An interesting aside is that many believe our observance of Thanksgiving is due to the Pilgrim’s keeping the Torah’s tradition of this Feast of Tabernacles.

During this presentation of the infant Yeshua in the Be'it HaMikdash, the prophecies of Shim'on (Simeon) and Hannah were delivered to Yosef and Myriam. Those prophecies from Yesha'yahu (Isaiah), coincide with the readings of the prophets read in the synagogue only one time a year ... the week of Kislev 12.

Then, there is the prophecy of Shim'on as he beheld the infant Yeshua in the Be'it HaMikdash, when he was 40 days old. "And when eight days were completed for the circumcision of the child, his name was called Yeshua, the name given by the angel before he was conceived in the womb. Now when the days of her purification according to the law of Moses were completed, they brought him to Jerusalem to present him to the Lord (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons." And behold, there was a man in Jerusalem whose name was Shim'on, and this man was just and devout, waiting for the Consolation of Israel." (Luke 2:21-25a)

These words by Shim'on paraphrase the two-pronged mission of Messiah recorded in Isaiah 49:5-6: "And now the Lord says, Who formed me from the womb to be His servant, to bring Ya'akov back to Him, so that Israel is gathered to Him (For I shall be glorious in the eyes of the Lord, and my God shall be my strength), Indeed He says, 'It is too small a thing that you should be my servant to raise up the tribes of Ya'akov, and to restore the household of Israel; I will also give you as a light to the Gentiles, that you should be My salvation to the ends of the earth.'"

As Yeshua may have hinted, the first mission of "restoring the preserved of Israel" would be last, and the last mission "becoming a light of salvation to the Gentiles" would be first.

WHAT YEAR WAS YESHUA BORN?

Each year at Christmas we celebrate the birth of Yeshua the Messiah. After the New Year, we struggle to remember to add a year as we date our checks, which should remind us that the entire Western World reckons its calendar from the birth of the One who changed the world more than any other before or since. Yet, it is disturbing to discover that much of what we have been taught about the Christmas season seems to be more tradition than truth.

Most serious Bible students realize that Yeshua was not born on December 25th. The shepherds had their flocks in open fields, implying a date prior to October. Furthermore, no competent Roman administrator would require registration, involving travel during the season when Judea was generally impassable.

If Yeshua wasn't born on December 25, just when was he born? Although the Bible doesn't explicitly identify the birthday of our Lord, many scholars have developed diverse opinions as to the likely birthday of Yeshua.

The early Christian church did not celebrate Yeshua's birth, and therefore the exact date was not preserved in festivals. The first recorded mention of December 25th is in the Calendar of Philocalus (AD 354), which assumed Yeshua's birth to be Friday, December 25th, AD 1. This was subsequent to Constantine's Edict of Toleration in AD 313, which officially ended the government-sanctioned persecution of the Christians. The date of December 25th, which was officially proclaimed by the church fathers in AD 440, was actually a vestige of the Roman holiday of Saturnalia, observed near the winter solstice, which itself was among the many pagan traditions inherited from the earlier Babylonian priesthood.

The year of Yeshua’s birth is broadly accepted as 4 BC, primarily from erroneous conclusions derived from Josephus’ recording of an eclipse, assumed to be on March 13, 4 BC, “shortly before Herod died.” There are a number of problems with this in addition to the fact that it was more likely the eclipse occurred on December 29, 1 B.C. Considerable time elapsed between Yeshua’s birth and Herod’s death since the family fled to Egypt to escape Herod’s edict and they didn’t return until after Herod’s death. Furthermore, Herod died on January 14, 1 BC Tertullian (born about 160 AD) stated that Augustus began to rule 41 years before the birth of Yeshua and died 15 years after that event. Augustus died on August 19, 14 AD, placing Yeshua’s birth at 2 BC. Tertullian also notes that Yeshua was born 28 years after the death of Cleopatra in 30 BC, which is consistent with a date of 2 BC. Irenaeus, born about a century after Yeshua, also notes that the Lord was born in the 41st year of the reign of Augustus. Since Augustus began his reign in the autumn of 43 BC, this also appears to substantiate the birth in 2 BC. Eusebius (264-340 AD), the “Father of Church History,” ascribes it to the 42nd year of the reign of Augustus and the 28th from the subjection of Egypt on the death of Anthony and Cleopatra. The 42nd year of Augustus ran from the autumn of 2 BC to the autumn of 1 BC. The subjugation of Egypt into the Roman Empire occurred in the autumn of 30 BC. The 28th year extended from the autumn of 3 BC to the autumn of 2 BC. The only date that would meet both of these constraints would be the autumn of 2 BC.


Abba's blessings to all,
Rabbi Michael

No comments:

Post a Comment