Leviticus-Chap-23-Vv-33-44
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Note: Some alterations or
(additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim (God),
having been corrected like it once was pre the “Masoretic Text”.
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Remember the
following truth from our beloved Torah!
“Ye
shall NOT ADD TO
THE WORD which I command
you, NEITHER SHALL YE DIMINISH FROM IT,
that ye may keep the commandments of אֱלֹהֵיכֶם יְהוָה - the LORD your Eloleichem, which I command you”. Davarim -
Deuteronomy 4:2. (JPS-1917).
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With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
Introduction: The Festival of Sukkot (Feast of Tabernacles).
Leviticus 23 serves as the definitive
calendar of the Moadim, the appointed times of יְהוָה - the LORD. Verses 34 to 44 conclude this sacred chapter by detailing
the final, most joyous pilgrimage festival of the Scriptural year: “Sukkot” (The Feast of Tabernacles), including its eighth
day, ‘Shemini Atzeret’. Historically,
this passage commands ‘Bnei Yisrael’ (the children of
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Let us now look at the Verses of Leviticus Chapter 23:34-44 with Explanations directly below all verses. (JPS-1917 version).
Verse 34: “Speak
unto the children of
Explanation: The festival begins on the 15th of Tishrei, precisely when the moon is at its fullest, symbolizing optimal spiritual light after the cleansing of Yom Kippur. The phrase "for the LORD" (v’Chag HaSukkot l'Adonai) reminds us that while we enjoy the physical harvest, the ultimate focus of the celebration is relationship with and gratitude to the Creator.
Verse 35: “On the first day shall be a Holy Convocation; ye shall do no manner of servile work”.
Explanation: The first day is designated as a Mikrah Kodesh (a holy convocation). The prohibition of Melechet Avodah (laborious work) creates a sacred boundary, forcing a sudden halt to the frantic pace of the autumn harvest so that the community can focus entirely on spiritual connection.
Verse 36: “Seven days ye shall bring an offering made by fire unto יְהוָה - the LORD; on the eighth day shall be a holy convocation unto you; and ye shall bring an offering made by fire unto יְהוָה - the LORD; it is a day of solemn assembly; ye shall do no manner of servile work”.
Explanation: While Sukkot lasts seven days, a distinct eighth day is appended: Shemini Atzeret (The Eighth Day of Assembly). The word Atzeret stems from the root meaning "to hold back" or "to tarry." Rashi beautifully comments on this using a parable: A king invites his children for a multi-day feast, but when it is time for them to leave, he says, "Please, stay with me just one more day, for your departure is difficult for me." It represents intimate, unstructured time with G-d after the grand public festivities.
Verses 37-38: 37 “These are the appointed seasons of יְהוָה
- the LORD, which ye shall
proclaim to be holy convocations, to bring an offering made by fire unto יְהוָה - the LORD, a burnt-offering, and a meal-offering, a sacrifice, and
drink-offerings, each on its own day; beside the Sabbaths of יְהוָה - the LORD, and beside your gifts, and beside all your vows, and beside
all your freewill-offerings, which ye give unto יְהוָה - the LORD”.
Explanation: These verses act as a parenthetical summary of the entire chapter. The Torah emphasizes that these communal holiday offerings are in addition to the regular weekly Shabbat offerings and individual voluntary vows. Communal obligations never eclipse personal devotion or the foundational holiness of the Sabbath.
Verse 39: “Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of יְהוָה - the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest”.
Explanation: The text restates the date but adds an agricultural modifier: "when you gather in the produce." This repetition underscores the dual nature of the festival. It is both a historical commemoration and a real-time thanksgiving for physical sustenance. True rest (Shabbaton) frames both the beginning and the end of this period.
Verse 40: “And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before יְהוָה אֱלֹהֵיכֶם - the LORD your Eloheichem (God) seven days”.
Explanation: This is the source for the Arba Minim (the Four Species): the Etrog (citron), Lulav (palm), Hadas (myrtle), and Arava (willow). We Hebrews based on our knowledge of Torah (taste) and good deeds (fragrance). By binding them together, the Torah commands absolute unity. Furthermore, the command is explicitly to rejoice Sukkot is the only festival where joy is commanded repeatedly, earning it the liturgical title ‘Zman Simchatenu’ (The Time of Our Rejoicing).
Verse 41: “And ye shall keep it a feast unto יְהוָה - the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month”.
Explanation:
The phrase “a statute for ever” explicitly guarantees that the relevance of Sukkot does not expire when the agricultural era ends or
when the
Verses 42-43: “Ye shall dwell in booths seven days; all that are home-born in Israel
shall dwell in booths; 43 that your generations may know that I made
the children of Israel to dwell in booths, when I brought them out of the land
of Egypt: I am יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloheichem”.
Explanation: Leaving a sturdy home to live in a fragile Sukkah with a roof of detached branches leaves a person completely exposed to the elements. The cognitive purpose is stated: "so that your generations will know." It teaches that true security does not come from stone walls or wealth, but from the surrounding Clouds of Glory, the protective canopy of אֱלֹהִים - Elohim’s providence.
Verse 44: “And Moses declared unto the children of
Explanation:
Moses fulfils his role as the faithful shepherd,
ensuring that the rhythm of sacred time is successfully transmitted to the
people. He seals the calendar by anchoring it in communal consciousness.
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My Closing Message: The Shelter of Faith.
This timeless message, embedded in Leviticus 23:34-44 speaks directly to the human soul, especially in moments of vulnerability.
The Sukkah is a
magnificent paradox. It is physically ‘fragile’, ‘temporary’, and easily shaken
by the wind, yet the Torah calls it a place of supreme, ‘commanded joy’. It
teaches us a profound spiritual truth: peace and joy do not depend on the
permanence of our physical surroundings or the strength of our physical
vessels. When we sit in the Sukkah, we realize that
the most fragile structures can become a
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Remember what אֱלֹהִים - Elohim, blessed be He, said the following through a number of
our prophets...
“The More Torah,
the More Life”,
For Elohim is the One who gave us our ... “Life!”
May the שָׁלוֹם - Shalom =
Peace of צְבָאוֹת- יְהוָה= the LORD
of hosts, be with you, and please always uphold our blessed שַׁבָּת - Shabbat,
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שָׁלוֹם
עֲלֵיכֶם - Shalom Aleichem - Peace be with you!
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