THE FIVE
SCROLLS
From
Beginning to End
Festival Scrolls
or the Megillot
Almost everyone has heard of Megillat Esther
but not everyone knows that
Megillot refers to
Five
specific scrolls referred to
as the
Festival Scrolls
• Song of Solomon (Song of Songs) is read on the
Sabbath of Passover week
• Ruth is read on Shavuot
(Pentecost)
• Lamentations is read on
Tisha B'Av,
the ninth day of the month of Av, in mourning
for the destruction of the first and second temples
(586 BC and AD 70, respectively)
• Ecclesiastes is read on the Sabbath of the
week of Sukkoth
(Feast of Tabernacles or Feast of Booths)
• Esther is read on Purim
The reason each book is associated
with a feast
is relatively straightforward, the phrase,
“the gantze megillah” means, “the whole scroll...”
“...the whole story”
an allusion, perhaps, to having to sit through a
complete and overly long
reading of Megillat Esther in order to hear
“the entire story” in all its details
- Song of Songs – (Hebrew: Shir HaShirim)
- Ruth – (Hebrew: Rut)
- Lamentations – (Hebrew: Eicha)
- Ecclesiastes – (Hebrew: Kohelet)
- Esther – (Hebrew: Ester).
They appear in the third part of the Tanach
The Ketubim
(Writings or Hagiographa)
Originally, only Megalith Esther
was mandated to be read in public (on Purim)
and only it was mandated to be
Written on a Torah Scroll
But over time the word megillah came to be associated
with these other short books of the ketubim
As Well,
and by the Middle Ages it was common for
all of them to be
Written on separate Scrolls
Shir HaShirim (Song of Songs or Cantillations) is series of love poems. Taken literally they speak of erotic desire between a man and a woman. But, of course, the words are not interpreted literally by traditional Jewish sources (or Christian ones, for that matter) – but, rather, are taken as describing the love between God and His People. This allegorical reading of the work’s open eroticism is perhaps best exemplified by the (mis)translation in some Orthodox tanachim (bibles) of the verse: “Your two breasts are like fauns …” (4:5) into “Moses and Aaron are like fauns …” Authorship of Shir HaShirim is traditionally ascribed to King Solomon (though in reality it was probably composed in the mid second temple period.) Its purported authorship, its allegorical reading and its apparent popularity among the common folk are what drove the Rabbis to include it in the cannon - that and its beautiful and evocative poetry. Shir HaShirim is traditionally read in the Ashkenazi synagogues on Passover.
Rut (Ruth) is the story of the Moabite woman Ruth, her relationship with her mother-in-law Naomi, her becoming a Jew, and her eventual marriage to Naomi’s kinsman Boaz. The book ends with a list of the descendants of Boaz and Ruth, ending with King David. Yes! King David’s grandmother is the Moabite convert, Ruth. And that is probably the point of the book. But it is also a lovely lyrical portrait of the love and loyalty between Ruth and Naomi; about the hardships of being a widow in Biblical times; and about the rhythms of life in general in ancient Judea – driven by the agricultural cycle, the vagaries of weather and disease, and rescued by loyalty, love, family and traditions. Ruth is traditionally read in synagogue on Shavuot.
Eicha (Lamentations) is a series of dirges describing and bewailing the destruction of Jerusalem and the First Temple at the hands of the Babylonians in 585 BCE. The scenes of death and destruction are horrific and the pain and suffering palpable, as is the despair and anguish of the author – traditionally said to be Jeremiah the prophet. But the book also lays out a cornerstone of Jewish theology ever since: we were exiled, and suffer, because of OUR sins, but one day in the future God will redeem us and “renew our days, as days of old”. The book is read aloud in both Ashkenazi and Sephardi synagogues on Tisha B’Av (the Ninth of Av), the anniversary date of the destruction of the Temple.
Kohelet (Ecclesiastes) is a book in the genre of “wisdom literature” – or what we would call philosophical speculation. It is a meditation on the meaning (or meaninglessness) of life and of proper behaviour. Heavily influenced by Greek philosophy, it often sounds like 20th century existential angst – with lines like: “Vanity of vanities! All is vanity”, and “There is nothing new under the sun”. Why was such a seemingly amoral, even nihilistic, book included in the canon? Perhaps, because its authorship was ascribed to King Solomon? Or perhaps because of its ending, which states, that despite – or perhaps because of – the apparent meaninglessness of life, all that is left to us is to grasp onto a belief in God and His commandments: without that, there is only ennui and despair. Kohelet is traditionally read in Ashkenazi synagogues on Sukkot.
Esther is, of course, the original and prototypical megillah. It is the story of Esther – a Jewish girl who becomes queen of the Persian empire, her wise uncle Mordecai, her husband, the foolish and amoral King Ahasverosh, and his Prime Minister the arch-villain and prototypical anti-Semite Haman. Though we have often turned it into a children’s tale – and the book is full of gluttony, exaggeration, hyperbole, sexual allusion, and the humiliation of our enemy – it is also quite dark: with the threat of both genocide and revenge killings haunting its pages. Of course, all’s well that ends well, and Haman is defeated and the Jews survive. Which is why Megalith Esther is read in virtually every synagogue around the world on Purim.
Ark of the Covenant
The Temple of God
had
been completed under
Gods Timing
There are several parallels that the
Book of Ecclesiastes
has with the
Feast of Tabernacles
More than 150,000 men had labored for
Seven Years
in the building
of what became known as Solomon’s Temple
The finest wood, the purest gold and silver, and
the best materials had gone
into the construction of this house of worship.
At the dedication of the structure,
the place where the
shekinah glory of God
would reside,
“all the men of Israel assembled themselves before
King Solomon at the feast” (1 Ki. 8:2).
How significant that when God came to dwell with man in His Temple, it was inaugurated at the Feast of Sukkot (Tabernacles),
the festival that
speaks of dwelling
This festival is known by many names: the Feast of Ingathering (Lev. 23:39), the Feast of Tabernacles (Lev. 23:34), and the Feast of Sukkot (1 Ki. 8:2). It was celebrated in the Hebrew month of Tishri (September/October). So preeminent was this festival in biblical times that when the people mentioned “the feast,” it was understood to be the Feast of Tabernacles.
It was incumbent upon all the males of Israel to appear before the Lord three times each year—at the Feast of Passover, the Feast of Weeks (Shavuot or Pentecost), and the Feast of Tabernacles (Dt. 16:16), and everyone was required to bring an offering before the Lord.
During Passover and Weeks, it was often difficult for Jewish farmers from distant lands to leave their homes and journey to Jerusalem. Their crops still needed to be tended, and the cutting and threshing of grain were still in progress. The Feast of Tabernacles, however, took place after the fall harvest was gathered. The families who could not make the trip during the spring festivals traveled to Jerusalem at the Feast of Tabernacles to present their offerings before the Lord at the Temple.
The people celebrated this festival with rejoicing. The branches were waved before God as the people rejoiced in His goodness. The Etrog was separated from the latter three. The conjunction “and” between the last three items resulted in their being tied together. Coupled with the Etrog, they were waved before God in rejoicing.
Ecclesiastes is the work of a Teacher who lived
and wrote in Jerusalem some time after 450 BCE—after the Hebrews
have returned from Exile in Babylon.
It's a time in which, according to the Teacher, people are allowing concerns about human existence to become more important than spiritual commitment—and, conversely, using their religious faith simply as a way of improving their human lives. "Vanity of vanities, all is vanity," he begins (1:2),
and in this familiar passage he affirms a
universal Truth that remains constant
through all the conflicting experiences life might offer.
It's interesting to note that this passage consists of
seven sets,
each with
two pairs of opposites
From the opening pages of
Genesis
(and its seven days of creation)
through the multiple sevens
we find in the
closing
Revelation to John,
the Bible recognizes that there are seven stages involved in the process of expressing our spiritual truth in this human experience. Each stage is here represented by two sets of opposites.
The first stage involves birth and death, planting and reaping—the basics of coming into this human experience through one gate and leaving through another. The second stage involves killing, healing, breaking down and building up—a step of learning how this dualistic experience works. The third stage is weeping and laughing, mourning and dancing—incorporating our feeling nature into the physical experience. Fourth—throwing away stones and gathering stones, embracing and refraining from embracing—centers us in our heart chakra, teaching that love is not just gathering, but also releasing. In the fifth stage we seek and lose, keep and throw away—this is the power center, in which we begin to take ownership of our lives. The sixth stage involves tearing and sewing, silence and speaking—opposites involved in creating new possibilities by claiming our spiritual truth (“speaking the word”). And the final opposites involve love and hate, war and peace.
The important point, I think, is that both ends of each spectrum are intimately involved in the creative process we are here to accomplish. We embrace healing, and dancing, and embracing and love. We often judge ourselves negatively if we find ourselves experiencing death and weeping and losing and war. But to judge one extreme as “good”' and the other as “bad”
is to miss the essential
point that
the whole spectrum must
be involved if
we are to
Achieve
The kingdom
Among the most obvious and noteworthy connections between the two is that both have is the attitude that both have to the enjoyment of what the heart desires, given that this is an aspect of
both the
Feast of Tabernacles
and the
book of Ecclesiastes
in a prominent way
Deuteronomy 14:23-26 tells us: “And you shall eat before the Lord your God, in the place where He chooses to make His name abide, the tithe of your grain and your new wine and your oil, of the firstborn of your herds and your flocks, that you may learn to fear the Lordyour God always. But if the journey is too long for you, so that you are not able to carry the tithe, or if the place where the Lord your God chooses to put His name is too far from you, when the Lord your God has blessed you, then you shall exchange it for money, take the money in your hand, and go to the place which the Lord your God chooses. And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household.” Strikingly, Ecclesiastes repeats this same point over and over again, one example being Ecclesiastes 3:10-13: “ I have seen the God-given task with which the sons of men are to be occupied.
He has made everything
beautiful in its time
Also He has put eternity in their hearts,
except that no one
can find out the work that God does
From
beginning to end
I know that nothing is better for them than to rejoice, and to do good in their lives, and also that every man should eat and drink and enjoy the good of all his labor—it is the gift of God.” Both the Feast of Tabernacles and the Book of Ecclesiastes affirm that it is good that everyone should eat and drink and enjoy the good of all their labor, something we all ought to
keep in mind and appreciate.
Another point of similarity between Ecclesiastes and the Feast of Tabernacles is the fact that both point to judgment. Ecclesiastes reminds us in its last two verses, Ecclesiastes 12:13-14: “Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is man’s all. For God will bring every work into judgment, including every secret thing, whether good or evil.” We see the same reminder in Revelation 20:11-13: “ Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them.
And I SAW the dead, small and GREAT,
Standing before God
and
Books were Opened
And another book was opened,
which is
The Book of Life
And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.” Here we see that our enjoyment and what our heart desires is to be a heart that is
directed according to God’s ways, for we will be held
accountable for what we do
and what we desire, whether good or bad.
Finally, it is important to note that there is a
complementary aspect to much of the material
in the book of Ecclesiastes and
the focus of the Feast of Tabernacles/Sukkot
Over and over again,
Solomon in Ecclesiastes
points out what is the case
Under The Sun
He points out the futility of life for people, and the fact that
none of our deeds or achievements are lasting.
He points out the corruption of humanity, the favoritism that the wealthy receive, the way it is better to be with others than to be alone, and so on.
Solomon’s relentless repeating of this is a reminder that much of what Solomon experimented with related to this life and a life that is lived with attention to this world and this life, where no one knows if one’s achievements will last or be remembered, and Solomon had more cause than most to lament given the fact that the golden age under his reign ended so rapidly and so calamitously due to the folly of his son that many contemporary scholars doubt his very existence because his achievements were so evanescent.
The Feast of Tabernacles,
on the other hand, points to the world to come,
to the time when those who have believed in and
followed God during the course of their lives
are resurrected and have eternal life, and where
the memory of their lives or their deeds is no longer an issue
because they have eternity in front of them.
It is useful during the Feast of Tabernacles/Sukkot to contrast
the way things are now with the way things will be
in the future as we are told in scripture.
In the connection between
Ecclesiastes and the Feast of Tabernacles/Sukkot,
we see that both encourage us to eat and drink and enjoy life,
both remind us that we will be judged and
held accountable for our actions, and
Both Provide
complimentary purposes
by focusing on
This life in Ecclesiastes
and in the
World to Come and Eternal Life
for believers
in the
Feast of Tabernacles
Given these connections,
it is little wonder that Jews and Christians
over the centuries have connected the
book of Ecclesiastes with the
time of year of
the Feast of Tabernacles.
It would have been a greater wonder
if there had been no connection ever made between
this book and this time of year, and we would have
a lot more trouble understanding
This Time of Year
without
The book of Ecclesiastes
and a lot less ability to connect Ecclesiastes to
God’s ways
if we did not see its tie to the
Feast of Booths
Let us therefore connect both the book and the time
and profit by
the connection between the two.
Libation of Water
During the days of The Temple,
a ritual was introduced
that has no roots in the Bible
It was common during
the offering of sacrifices to offer
a libation of wine with the sacrifice.
It became a custom, during the
seven days
of the
Feast of Tabernacles,
to offer a
libation of water also.
This was done in the
morning after
The regular morning sacrifice
A priest went down to the Pool of Siloam and,
in an elaborate ceremony, withdrew
some water into a large gold pitcher.
He then returned to the Temple to the accompanying sound
of silver trumpets, shouts of joy from the crowds gathered around,
and the chanting of the other priests:
“with joy shall ye draw water
out of the
wells of salvation”
(Isa. 12:3).
The priest with the golden pitcher of water then ascended to the altar, above which were two containers made of silver—one for water and the other for wine. Together with the wine libation, the liquids were poured into their respective bowls. Each then flowed into tubes and mingled together on the altar, ultimately being deposited in an underground passage beneath the altar.
After the libation, the priests, who had procured palm and willow branches, marched around the altar. The Levites stood in choir formation and sang the Psalms of Praise. When they came to the words “We beseech Thee, O Lord, save now! We beseech Thee, O Lord, make us now to prosper!” everyone present raised the palm and willow branches in the air and joined the Levites in reciting those words.
The Torah Dance
The evening brought the most joyous part of the festival, the ceremony called “the festivity of the water drawing.” It was said that “He who has not witnessed it has not seen what real festivity is.”
The Court of the Women was crowded with people, and special galleries were built above the courtyard for the women, while the men assembled below in the courtyard. In the center of the court were four golden menorot built on bases fifty yards high. Each menorah had four branches terminating in huge cups into which oil was poured. The wicks were made from the worn-out garments of the priests. Throughout the night, the cups were kept full, and the light of these menorot was so intense that it is said to have illuminated all of Jerusalem.
What an awesome, joyous spectacle that celebration must have been. No wonder Tabernacles is known as the merriest of the yearly festivals.During the night, the men carried lit torches and danced while waving the torches, throwing them into the air, and catching them. Songs were sung and instruments played, and the festivities continued into the morning hours. In the morning after the sacrifice was offered, a priest made his way to the Pool of Siloam for the water libation.
What an awesome, joyous spectacle that celebration must have been. No wonder Tabernacles is known as the merriest of the yearly festivals.
Libation of Water
During the days of the Temple, a ritual was introduced that has no roots in the Bible. It was common during the offering of sacrifices to offer a libation of wine with the sacrifice. It became a custom, during the seven days of the Feast of Tabernacles, to offer a libation of water also. This was done in the morning after the regular morning sacrifice.
A priest went down to the Pool of Siloam and, in an elaborate ceremony, withdrew some water into a large gold pitcher. He then returned to the Temple to the accompanying sound of silver trumpets, shouts of joy from the crowds gathered around, and the chanting of the other priests: “with joy shall ye draw water out of the wells of salvation” (Isa. 12:3).
The priest with the golden pitcher of water then ascended to the altar, above which were two containers made of silver—one for water and the other for wine. Together with the wine libation, the liquids were poured into their respective bowls. Each then flowed into tubes and mingled together on the altar, ultimately being deposited in an underground passage beneath the altar.
After the libation, the priests, who had procured palm and willow branches, marched around the altar. The Levites stood in choir formation and sang the Psalms of Praise. When they came to the words “We beseech Thee, O Lord, save now! We beseech Thee, O Lord, make us now to prosper!” everyone present raised the palm and willow branches in the air and joined the Levites in reciting those words.
The Torah Dance
The evening brought the most joyous part of the festival, the ceremony called “the festivity of the water drawing.” It was said that “He who has not witnessed it has not seen what real festivity is.”
The Court of the Women was crowded with people, and special galleries were built above the courtyard for the women, while the men assembled below in the courtyard. In the center of the court were four golden menorot built on bases fifty yards high. Each menorah had four branches terminating in huge cups into which oil was poured. The wicks were made from the worn-out garments of the priests. Throughout the night, the cups were kept full, and the light of these menorot was so intense that it is said to have illuminated all of Jerusalem.
What an awesome, joyous spectacle that celebration must have been. No wonder Tabernacles is known as the merriest of the yearly festivals.During the night, the men carried lit torches and danced while waving the torches, throwing them into the air, and catching them. Songs were sung and instruments played, and the festivities continued into the morning hours. In the morning after the sacrifice was offered, a priest made his way to the Pool of Siloam for the water libation.
What an awesome, joyous spectacle that celebration must have been. No wonder Tabernacles is known as the merriest of the yearly festivals.
Until the time of the Second Temple, the Feast of Tabernacles was the greatest festival of the year. Passover became the greatest festival during the time of the Second Temple, but Tabernacles has remained the most joyful and the merriest, with its customs, ceremonies, dances, and songs.
With the destruction of the Temple almost two millennia ago, the observance of Tabernacles has centered on the local synagogue. The building of a Succah is still mandatory for each individual. It has become a widespread custom to build a Succah next to the synagogue, so that all the worshipers can use it and fulfill the commandment. Some Jewish people still construct Succahs in their own yards, but many cannot because of restrictions placed upon them by their communities.
Care is taken to construct the Succah according to Jewish law. Some meals are eaten in the Succah during the festival to fulfill the commandment to “dwell” in the Succah.
The big change in today’s celebration is in the emphasis of the festival, which now centers on the Torah A ninth day has been added, known as Simchah Torah (Rejoicing over the Law). On this day, the yearly cycle of reading the five books of Moses (the Torah) is ended and begun anew.
Rabbinical Teaching
Numbers 29:12–34 relates that a total of 70 oxen were sacrificed during the festival. On the first day, 13 were offered; on the second day, 12; and so forth until seven were offered on the seventh and last day.
The rabbis understand the number 70 to represent the nations of the world. They suggest that the diminishing number of oxen offered refers to the diminishing influence of the nations of the world as history winds down to the last days and the Messianic era.
The offering of these 70 oxen was for the benefit of the nations of the world. It ultimately looked toward their conversion to the God of Israel and their gathering under the shekinah glory of God.
The rabbis also interpret the Succah as a reminder that the suffering in the wilderness was only temporary. It reminds the people of God’s promise that redemption will come, along with the rebuilding of the Temple.
A passage in the Midrash says, “The Messiah will teach six mitzvot [commandments] to the nations of the world, among these the Succah and Lulav.” The Succah is seen as a picture of national independence and the Lulav a picture that Israel is free of the charges brought against her by the nations of the world. Thus, in the kingdom of the Messiah, Israel will be the head of the nations, and anti-Semitism will no longer exist.
Biblical Teaching
The Bible teaches a future role for the Feast of Tabernacles in the plan of God. Zechariah 12–14 tells of the final, climactic battle of the nations of the world against the nation of Israel. All the people of the earth will come against Jerusalem in battle. Zechariah 12:8–10 teaches that the Lord, the Messiah, will come and save Israel from destruction at the hands of the nations of the world. At that time Israel will recognize her Messiah when “they shall look upon me whom they have pierced.” At that time, Jesus will be proclaimed “king over all the earth” (Zech. 14:9).
The Bible teaches a future role
for the
Feast of Tabernacles
in the
Plan of God
In Zechariah 14:16–19, it is recorded four times that the nations of the world will then be required to go up to Jerusalem to keep the Feast of Tabernacles. God will withhold rain from the nations that do not go and will send a plague upon the people of Egypt if they fail to keep the feast.
The Feast of Tabernacles speaks
prophetically of the
final ingathering of Israel,
as well as
the nations of the world
God, in the
Person of the Messiah Jesus,
will dwell
with the people in Jerusalem
Jesus and the Feast of Tabernacles
John 7:2 says that
“the Jews’ feast of tabernacles
was at hand.”
Jesus sent His disciples ahead to the feast
and shortly thereafter followed them to Jerusalem.
The people’s opinions concerning Him were divided.
They didn’t know what to make of this man Jesus.
Some thought He was good; others thought He was a deceiver.
The people searched for Him at the feast to get some answers.
In the midst of the festival, Jesus went into the
Temple and taught,
but His teachings further divided the people.
Many believed He was the
Promised Messiah
(Jn. 7:31),
but some thought he had a demon
(Jn. 7:20)
On the last day of the feast (Hoshana Raba),
Jesus stood up
and
proclaimed,
"If any man thirst, let him come unto me, and drink.
He that believeth on me, as the scripture hath said,
out of his heart shall flow rivers of living water”
(Jn. 7:37–38).
The effect of that statement must have been
momentarily paralyzing. A priest had already been
to the Pool of Siloam with
a golden pitcher
to get
water for the libation
The priests had chanted Isaiah 12:3,
“with joy shall ye draw
water out of the
wells of salvation.”
After the water had been poured into the silver bowls,
The Levites had sung,
in the presence of the entire congregation,
“We beseech Thee, O Lord, save now!
We beseech Thee,
O Lord, make us now to prosper!”
It was probably during a momentary silence in the
midst of this joyous procession and song that
Jesus made His statement.
It was an irrefutable claim of
His Messiahship
It produced a further division among the people.
Many realized that He had to be the Messiah
(Jn. 7:40),
but others were not sure (vv. 41–42) or
vehemently denied it (vv. 47–49).
Probably on the next day, Jesus again used the background
of the Feast of Tabernacles to drive home another
Truth
The city of Jerusalem had been lit by the four huge menorot
for the entire feast.
The brightness in the city must have been
overwhelming at times.
The menorot were darkened as Jesus taught in the Temple
(Jn. 8:20), but they stood as a
vivid object lesson when Jesus proclaimed,
“I am the light of the world;
he that followeth me
shall not walk in darkness, but shall have
the light of life”
(in. 8:12).
Two of the most prominent aspects of
the
Feast of Tabernacles
during the time of
The Temple
were
light and water
Jesus used them to teach foundational
truths:
He alone is the one
who can illuminate man’s spirit, and
He alone can bring us from
darkness into light
He is the only one
who can quench man’s eternal thirst of the soul
The Feast of Tabernacles
stands as a
reminder of God’s provision
Jesus used this feast to speak to man’s greatest need
—forgiveness of sin--
and the
provision of God for that need—Himself,
The Messiah
of Israel
Fulfillment of the Law
Jesus
said unto him,
Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind
[38] This is the first and great commandment.
[39] And the second is like unto it,
Thou shalt love thy neighbor
as thyself
[40] On these two commandments hang all
the
LAW and the PROPHETS...
“This is what I told you while I was
still with you:
Everything must be FULFILLED
that is
WRITTEN about ME
in the
Law of Moses, the Prophets
and
The Writings
The
Seven Sevens
Daniel 9:25 deals directly with the beginning of the
dividing up of Daniel's prophetic clock and the
490 years of this prophecy
It uses a measurement of time known as a heptad
a group or series of seven
"Seven Sevens"
is another way of saying seven groups of seven equaling 49.
Each seven is equal to a time frame of seven consecutive years.
This group of seven sevens equals 49 consecutive years.
After 49 years the first part
(seven sevens or 7 weeks)
of the
Prophecy
would be
Complete