God, Make It Rain!

by

Dr. Karl D. Coke

During the Feast of Tabernacles (Sukkot), as the High Priest poured out the water from the Pool of Siloam on the Temple altar, the people waved their lulavs and etrog, shouting Hoshana ("God save us," or "God, Make it rain.")

The Feast of Tabernacles is called Succoth (some spellings: Sukkot) in Hebrew. Succoth is a seven-day feast occurring in the Fall of each year during the Western September-October months. The name of the month in Hebrew is Tishrei and the days of Succoth are Tishrei 15-21. In 1999, the month of Tishrei began at sundown, Friday, September 10th. This day is known today as Rosh Hashana. In Leviticus 23 it is called the Feast of Trumpets. Therefore, in 1999 Succoth began at sundown, Friday September 24, and lasted through daylight of Friday, October 1.

According to Abraham P. Bloch in his book Day by Day in Jewish History, the following were said to have happened on some of the days of Succoth:

1. Tishrei 15–"The construction of the Tabernacle was begun in the desert. The ‘Clouds of Glory,’ which had disappeared at the time of the golden calf, reappeared." (p. 14)

2. Tishrei 16–"Simhat beit ha-Shoevah, the ritual of libation of the altar, was performed on the second day (& successive days) of Sukkot . . . (Ta-anit 3a)." (p. 15) (see John 7:37-38)

3. Tishrei 18– "Death of Jacob." (p. 16)

4. Tishrei 21– "Birth of Joseph." (p. 18)

"As with many of the holidays, Sukkot has dual origins–being both a historical and agricultural festival. Historically, it represents the journey of Israel through the desert after the exodus from Egypt–during which time the people lived in booths of an obviously impermanent nature. Agriculturally, the holiday celebrates the final gathering of fruit and produce of the year. In this aspect it is referred to as Hag ha-Asif–the Holiday of the In-Gathering.

"Unlike Pesach and Shavuot (Passover and Pentecost), the two other major festivals, Sukkot is referred to as Zeman Simhatenu–the Season of Our Joy. The singular nature of the festival is further emphasized in its being known simply as He-Hag–The-Holiday.

"During this period (1) the verse – "He who sows in tears reaps in joy"–is fulfilled; and (2) the High Holiday period of introspection and penitence is finally completed. As such, the essence of Sukkot is sheer joy. People go to extra great lengths to make the environment and ritual aspects of the festival beautiful and joyous (hiddur mitzvah)," according to page 126 of The First Jewish Catalog by Siegel and Strassfeld.

Building the Booth

The first of two main features regarding the Feast of Succoth is the construction of a booth called in Hebrew, Sukka. This Feast is also called the Feast of Booths. Leviticus 23:42-43 says, "Live in booths for seven days: All native-born Israelites are to live in booths so your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am the Lord your God." Since this command contains the idea of "live in" the booth, most Jews have interpreted that the booth should be slept in and that meals should be eaten in the booth.

"According to *Bet Shammai, the sukkah must be large enough to contain a man’s head, most of his body, and his table (Suk. 2:7), an area defined as seven handbreadths square. The height of the structure must not be less than ten handbreadths, nor more than 20 cubits (Suk. 1:1)." Encyclopaedia Judaica, Volume 15, p. 493 "To simulate the type of construction of the original booths used by the Israelites in the desert, the top of a sukka is covered with products of the earth–easy to gather. These include branches, shrubs, straw, even slats of wood. Fruits, vegetables, and other food products are not used. The sukka covering is called s’chach, from the Hebrew verb-root sachoch, meaning ‘to cover’ or ‘to protect.’ The density of the covering must be such that there is more shade than sunlight in the room. The sukkot built by the Israelites were hastily constructed, temporary abodes. To serve as a reminder of those structures, today’s sukkot are made of loosely assembled walls and have overhead coverings sufficiently sparse to permit the stars to be visible from within. Dwelling in these huts brings man closer to the feeling of insecurity experienced by the Israelites in the desert." (page 249, The Jewish Book of Why, Kolatch) The Mishnah states, "If a Sukkah is more than twenty cubits high it is not valid, and if it is not ten handbreadths high or has not three sides or if what is unshaded is more than what is shaded, it is not valid" (Sukkah 1. 1.).

"*Shemini Azeret. "On the eighth day ye shall have a solemn assembly (azeret): ye shall do no manner of servile work" (Num. 29:35). The eighth day of Sukkot is treated by the rabbis as a separate festival, regel bifenei azmo. The Memorial service and a special prayer for rain (Tefillat Geshem) are recited during *Musaf (in Israel before it), in the synagogue. The Book of Ecclesiastes is read in the synagogue on the intermediate Sabbath of Sukkot or, when there is no intermediate Sabbath, on this day. Among the reason given for the reading are: Its melancholy nature which makes it appropriate reading for the autumn festival; and the verse: "Divide a portion into seven, yea, even into eight" (Eccles. 11:2) applied by the rabbis to the seven days of Sukkot and to this eighth day.

Simhat Torah--The Last Great Day

"Simhat Torah. The last day of the festival is *Simhat Torah ("rejoicing in the Torah") which in Israel coincides with Shemini Azeret. On this day, the annual reading of the Torah from the scroll in the synagogue is concluded. Simhat Torah is a post-talmudic festival, but was known in the geonic period. Over the years, a number of ceremonies have grown up around the day. The person called to the reading of the last portion of the Torah is known as Hatan Torah ("the bridegroom of the Torah"). A new cycle of Torah reading is begun as soon as the old cycle is concluded. The person called to begin the new cycle is known as Hatan Bereshit ("the bridegroom of Genesis"). The "bridegrooms" invite their fellow-congregants to a party in honor of the day. On Simhat Torah eve, and again during the day, all the scrolls are taken from the Ark and carried in procession around the synagogue while songs of praise are chanted. In many communities it is the custom to dance with the scrolls." (p. 501-502, Encyclopaedia Judaica Vol. 15)

The Etrog and the Lulav

The second of the two main features regarding the Feast of Succoth are the Etrog and Lulav. The Etrog is the fruit of the citrus tree (lemon-like fruit) and the Lulav is a combination of the branches of the palm tree, myrtle tree and willow tree. This comes from Leviticus 23:40 which says, "On the first day you are to take choice fruit from the trees, and palm fronds, leafy (myrtle) branches and poplars (willows), and rejoice before the Lord your God seven days."

According to Kolatch on page 250, "Unlike the other three symbols, the etrog has both fragrance and taste. The palm branch bears a delicious fruit but has no fragrance. The myrtle branch has an aroma, but it does not bear edible fruit. The willow has no fragrance, and it does not bear fruit." Many have taught that this same parallel exists in Psalm 1. The man who is "blessed" is like the etrog which is both fragrant and fruitful–reads Torah and obeys it. The lulav represents the other three, wrapped and held together–lost and without hope–the mocker, the sinner and the wicked. The mocker is represented by the palm which has no fragrance but bears fruit–does not read Torah and leads a humanly moral life. The sinner is represented by the myrtle which is fragrant but bears no fruit-reads Torah and chooses to disobey it. The wicked is represented by the willow which has no fragrance and bears no fruit–does not read Torah and defiantly disobeys God. All three branches are held together in the Lulav. All three represent types of sinners who are lost and without hope who need to recite "Hosha-na" (God save us). In contrast, the goodly fruit, Etrog, is by itself (those who have been saved) and in the other hand. It is being held close to the heart while the blessing is being recited.

"The lulav and the etrog are shaken together in all directions on Sukkot: north, south, east, west, up, and down. Our sages maintained that this shaking ritual reminds us that God is everywhere, in all directions. Historically, shaking the lulav and etrog served a more specific function. The primary concern of the Hebrew farmer during this season was the coming of the fall rains. If it didn’t rain during the fall season, the average Hebrew farmer would starve. Thus this holiday season was tinged with tension. All of the vegetation used in the lulav requires a great deal of water." (p. 43, The Book of Jewish Knowledge, Cahn-Lipman)

The Water Libation

Special note about John 7: It was customary to pour water from Siloam on the Temple altar while the people chanted Isaiah 12. But on the last day of the Feast, Tishrei 21, commonly called Hoshanna Rabba, special attention was given to petition God for rain (former). Additionally, "The seventh and last day of Sukkot was endowed with special sanctity by the last of the Prophets: Haggai, Zechariah, and Malachi. Coming at the beginning of the rainy season, it became known as a Day of Judgement for Rain." . . . Branches were "held high as the procession made its way around the altar seven times, and verses beginning with hosha-na, ‘please save us,’ were chanted." (p. 255, The Jewish Book of Why, Kolatch) In Israel, without rain people die. "Hosha-na" (Hosana) can be understood as both "God, make it rain" or "God, save us." When it rains in Israel, the people are saved. As a footnote, Baal was the Canaanite god of rain which is why YHWH told the Israelis not to follow Baal but to follow Him because He alone makes it rain (Deuteronomy 28:12).

During the Feast of Tabernacles, Jesus was offering "living water" to all who faced certain death. Isaiah made the same offer in 55:1, "Come, all of you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost." Jesus is the "living" water. Zechariah says in 14:5-9, "Then the Lord my God will come, and all the holy ones with him. On that day there will be no light, no cold or frost. It will be a unique day, without daytime or nighttime–a day known to the Lord. When evening comes there will be light. On that day ‘living water’ will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name." What day? A soon to come Feast of Tabernacles! The rehearsals will soon be over and the event will soon take place. The Messiah is coming to "tabernacle" with mankind! A day is coming which will begin one thousand annual celebrations of His coming to earth! Hosha-na! God, make it rain! Give me an abundance of the "living water!"

Dr. Karl D. Coke is a Hebrew teacher whose understanding of the original languages, the history, and the culture of the peoples of Holy Scripture causes the Bible to come alive for his audiences and readers. He is president of Redirection, a ministry that establishes the home as the center for spiritual development among Christian communions. Karl, his wife Karen, and their daughter Kristin live in Charlotte, North Carolina, where he also pastors Family Restoration Fellowship.

Resources for Biblical Studies: Dr. Coke offers many tape audio albums, teaching details of the Hebrew roots of Christian faith. Other audio albums, including "Tithing" and "The Twelve Tribes of Israel" and scores of individual audio cassettes are also available. Video cassettes, including "The Prayer Shawl," "The Feasts of the Lord," are also available. Dr. Coke also offers The Timothy Program International.

The Timothy Program International: Is a Three-Level Correspondence Bible College
Level One – A two-year prep-school curriculum designed to be taught as it is learned.
Level Two –A four-year college curriculum filled with Bible, Hebrew, Greek, and Middle-eastern culture.
Level Three – A three-year research curriculum dedicated to the publishing of theses and dissertations.

The Timothy Program
Post Office Box 10285
Charlotte, NC 28212-5668 U.S.A.
Tel: (704) 568-5232 * Fax: (704) 532-9990

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