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Writer's pictureBen Burton

The Birth of Yeshua & Sukkot

הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת.
הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת.

“Merciful One, raise up for us the fallen Sukkah of David.”

Birkhat HaMazon during Sukkot


Paula Gans (1883 - 1941)

The birth of Yeshua has traditionally been celebrated on December 25 worldwide. However, no serious scholar or theologian contends that this date is historical in light of the evidence [1]. Clement of Alexandria (150 - 215 AD) mentions two possible dates, November 18 and May 20th [2]. This illustrates uncertainty about the time frame of Messiah's birth in that era. This uncertainty continues today. While we cannot definitively prove the date of Yeshua's birth, a compelling case can be made that it occurred during the season of Sukkot, the Feast of Tabernacles.


Shepherds in the Fields

Our first evidence comes from the Gospel of Luke, which states that shepherds were in the fields at the time of Yeshua’s birth.


“There were shepherds in the same country staying in the field and keeping watch by night over their flock.” (Luke 2:8)


In Israel, shepherds would not typically be in the fields during the cold winter months of December. However, they would be in the fields during the fall, including during Sukkot. The Rambam, R' Moshe ben Maimon, comments,


“These lie in the pastures, which are in the villages, all the days of cold and heat, and do not go into the cities, until the rains descend.” (Maimonides cited in John Gill)


The Talmud explains the time frame of when these rains fall,


"The earliest date on which the first rainfall might occur is on the third of Marḥeshvan, the intermediate time is on the seventh of the month, and the latest is on the seventeenth of the month. . . Rabbi Yosei says: The earliest time for the first rain is on the seventeenth of Marḥeshvan, the intermediate date is on the twenty-third, and the latest is on the New Moon of Kislev." (Taanit 6a, The William Davidson Talmud, Sefaria.org)


Interestingly, Clement's calculation of November is not far from the latest time the shepherds would be in the fields. The Christian Hebraist John Gill explains,


“The first rain is in the month Cheshvan, which is near the latter part of October and the first part of November. The flocks those shepherds were keeping by night, the time had not yet come to bring them into the city. From this, it appears that Christ must be born before the middle of October since the first rain had not yet come.” (John Gill on Luke 2:8)


This would place Yeshua's birth close to the time of Sukkot, which happens in mid-September to mid-October.


Migdal Eder


Interestingly, the fields the shepherds were keeping the flock in may have been the same ancestral fields belonging to David's family, as 1 Samuel says,


“David went and returned from Saul to feed his father's sheep at Bethlehem.” (1 Samuel 17:15)


If they were not the same fields, they are nevertheless connected theologically. Gill notes an interesting textual variant in the Arabic version of Luke,


“…the Arabic version (of Luke) adds, alternately, some kept the flock one watch, and some another, while the rest slept in the tent, or tower, that was built in the fields for that purpose.” (John Gill on Luke 2:8)


This would also connect to Migdal Eder, mentioned in Genesis,


“Yisrael traveled, and spread his tent beyond the tower of Eder.” (Genesis 35:21)


The Prophet Micah also refers to this Tower,


“And you, O Tower of the Flock (Migdal Eder), The stronghold of the daughter of Zion, to you shall it come, even the former dominion shall come, the kingdom of the daughter of Jerusalem." (Micah 4:8)


Interestingly, the Targum to Micah says,


וְאַתְּ מְשִׁיחָא דְיִשְׂרָאֵל דְטָמִיר מִן קֳדָם חוֹבֵי כְנִשְׁתָּא דְצִיוֹן לָךְ עֲתִידָא מַלְכוּתָא לְמֵיתֵי וְיֵיתֵי שִׁלְטוֹנָא קַדְמָאָה לְמַלְכוּת כְּנִשְׁתָּא דִירוּשְׁלֵם:

"But you, O Messiah, who is hidden because of the sins of the congregation of Zion, the kingdom shall come to you." (Targum to Micah 4:8)


R' Zev Reichman writes,


"According to the Zohar, Rachel’s death was an unparalleled calamity for Jacob. Perhaps it was because Rachel contained within her the spark of Yovel and redemption that her loss was so devastating to Jacob. After Rachel died, Jacob traveled to Migdal Eder. Targum Yonasan explains that Migdal Eder is the place where Messiah will be revealed. Migdal Eder literally means “tower of the flock.” The reason for this name is that Messiah will collect together the dispersed Jews of exile, the many flocks of sheep, and unite them into a single flock. Perhaps God was comforting Jacob by showing him that the light of Messiah was not fully lost, and it will yet be revealed in Migdal Eder." (R' Zev Reichman, Flames of Faith 17:38, Kodesh Press, Sefaria.org) [3]


Not only is this area connected to Messianic prophecy, but the Mishnah brings down that this area is significant for the Temple sacrifices,


“If cattle were found in Jerusalem as far as Migdal Eder, and within a like distance on any side (of Jerusalem), males (must be considered) as burnt offerings, and females as peace offerings. R. Yehudah says, “If they were fit for the Passover offering, (they must be considered as) passover offerings, if found within thirty days before the feast of (Passover).”

(Mishnah, Shekalim 7:4, cf. b. Kiddushin 55a) [4]


Alfred Edersheim comments,


“(Messiah) was to be revealed from Migdal Eder, ‘the tower of the flock.’ This Migdal Eder was not the watchtower for the ordinary flocks which pastured on the barren sheep-ground beyond Bethlehem, but lay close to the town, on the road to Jerusalem. A passage in the Mishnah leads to the conclusion that the flocks, which pastured there, were destined for Temple-sacrifices, and, accordingly, that the shepherds, who watched over them, were not ordinary shepherds. . .” (Alfred Edersheim, the Life and Times of Jesus the Messiah, Book 2, Chapter 6)


Thus, the shepherds that visited Yeshua were Temple shepherds raising lambs for the Passover. Here, in Bethlehem, near the ancestral fields of David, the Lamb of God was born.



Good News of Great Joy

Sukkot is one of the most joyous festivals in the Jewish calendar. It commemorates the Israelites' dwelling in temporary shelters (sukkot) during their journey through the wilderness. It is also known as the "Feast of Ingathering" and is a time of great celebration and thanksgiving for the harvest. Leviticus 23 says,


"And you shall take for yourselves on the first day the 1) fruit of beautiful trees, 2) branches of palm trees, 3) the boughs of leafy trees, 4) and willows of the brook; and you shall rejoice before the Lord your God for seven days." (Leviticus 23:40, NKJV)


These four elements are called the Arba Minim, the Four Species:


  1. Etrog (Citron)

  2. Hadas (Myrtle)

  3. Lulav (Palm Branch)

  4. Aravah (Willow)


These each have special symbolism:



Before the blessing for the Arba Minim, there is a l'shem yichud prayer,


“May it be your will, HaShem my G-d and G-d of my forefathers, that through the fruit of the esrog tree, date-palm branches, twigs of the myrtle tree, and brook willows, the letters of your unified Name may be become close to one another, that they may become united in my hand…to unify the Name of the Holy One, blessed is He, and His Presence, in awe and in love, to unify the Name Yud-Kei with Vav-Kei in perfect unity, in the name of all of Israel. Amen.” (Artscroll Nusach Sefard Machzor for Sukkot)


This is fascinating, as it hints that the Four Species are parallel to the Four Letters of Yud-Hei-Vav-Hei.


It is important to note that the Tzaddik has a certain correspondence with HaShem, thus it is also parallel to the four letters of Yeshua's name.



Thus we must to unify the letter Ayin with the name Yeshu to effect a unification in HaShem's Name, as Zechariah 14 says,


וְהָיָ֧ה יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־כׇּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה יְהֹוָ֛ה אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד׃

"And it shall be that HaShem will reign over all the earth,

in that day, HaShem will be one, and His Name, one." Zechariah 14:9


This implies that HaShem and His Name are not yet one. This is because baseless hatred has not yet been eradicated from the hearts of Israel and the world, as the Yalqut Shimoni says,


"Just as a man cannot fulfill his obligation on the Feast of Tabernacles unless all Four Species are bound together, so Israel can only be redeemed when all Israelites hold together."(Yalkut Shimoni 188a, cited in The Sukkot and Simhat Torah Anthology (The JPS Holiday Anthologies). The Jewish Publication Society. Kindle Edition.)


When HaShem's Name is one, we may truly rejoice. In fact, Sukkot is known as zman simchateinu, the time of our rejoicing. In Luke, the angels appear to be echoing this theme,


"Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Messiah the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, and on earth peace, goodwill toward men!” (Luke 2:10-14, NKJV modified)


During Sukkot, Israel intercedes for all nations by offering seventy bulls on their behalf. This festival signifies the future gathering of nations to worship the God of Israel (Zechariah 14:16-19). The connection between the Messiah and Sukkot is evident in the Haftorah reading for the first day of Sukkot, taken from Zechariah 14. The angelic proclamation in Luke reinforces this universal message of joy to all people. It foretells the Lord's arrival to establish His kingdom on earth and the nations converging on Jerusalem to observe the Feast of Tabernacles. The Rabbis say,


“Whoever fulfills the mitzvah of Sukkah in this world, Hashem will settle him in a

Sukkah made of the hide of the Leviathan in the coming future.”

(Yalqut Shimoni 40:31 cited at Beis Vaad L’Chachamim)



The "Manger"


Moreover, during this time, Jews were required to make a pilgrimage to Jerusalem. Bethlehem, being only about 5 miles from Jerusalem, would have been crowded with pilgrims. The fact that there was "no room in the inn" (Luke 2:7) makes more sense in the context of the festival of Sukkot, when many travelers would have been in the area. There is some debate about the meaning of the word translated as "inn," which is kataluma, which may denote instead a "guest chamber" (see Luke 22:11) [5].


He was found in a "manger" (φάτνῃ, phatnē), which may refer to a stall for animals, or a feeding trough. This word is used as such in Luke 13:15, as well as the Septuagint in numerous places. This opens another connection from Genesis,


וְיַעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֙הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵׁם־הַמָּק֖וֹם סֻכּֽוֹת׃

"And Jacob journeyed to Sukkot, and he built himself a house, and for his livestock, he made sukkot (booths); therefore, he called the name of the place Sukkot." (Genesis 33:17)


It seems that Yeshua was born in a "sukkah" of sorts, that is, one made for animals.


The Priestly Courses


One key piece of evidence for pinpointing the time of Yeshua’s birth is the account of Zechariah, the father of John the Immerser, and his service in the Temple. In the Gospel of Luke, we read that Zechariah was a priest of the division of Abijah:


"In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah..." (Luke 1:5)


The "division of Abijah" is one of the priestly courses detailed in 1 Chronicles 24:1-19. Verse 3 of this chapter states,


“Now these are the divisions of the sons of Aharon. . . David with Tzadok of the sons of El’azar, and Ahimelekh of the sons of Itamar, divided the (priests) according to the ordering of their service...” (1 Chronicles 24:3)


Thus, King David divided the priests into 24 courses (mishmarot), each serving in the Temple for one week, two times a year. The division of Abijah was the eighth course (1 Chronicles 24:10), as seen below:

  1. The first lot fell to Yehoiariv,

  2. the second to Yedaiah,

  3. the third to Harim,

  4. the fourth to Seorim,

  5. the fifth to Malchiyah,

  6. the sixth to Miyamin,

  7. the seventh to Hakkoz,

  8. the eighth to Abiyah,

  9. the ninth to Yeshua [6],

  10. the tenth to Shecaniah,

  11. the eleventh to Eliashiv,

  12. the twelfth to Yakim,

  1. the thirteenth to Huppah,

  2. the fourteenth to Yeshebeav,

  3. the fifteenth to Bilgah,

  4. the sixteenth to Immer,

  5. the seventeenth to Hezir,

  6. the eighteenth to Happizzez,

  7. the nineteenth to Pethahiah,

  8. the twentieth to Yehezekel,

  9. the twenty-first to Yakhin,

  10. the twenty-second to Gamul,

  11. the twenty-third to Delaiah,

  12.  the twenty-fourth to Maaziah.

The Temple service began in the first month of the Jewish religious calendar, Nisan (March/April). Each priestly division would serve for one week (twice a year) as the Mishnah says,


וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:

"And on Shabbat, when the new priestly watch would begin its service, the priests would add one blessing recited by the outgoing priestly watch, that love, fraternity, peace, and friendship should exist among the priests of the incoming watch." (Mishnah, Tamid 5:1, Sefaria.org)


Josephus also states that these courses were in place in the first century,


“(David) ordained that one course should minister to God eight days, from sabbath to sabbath. And thus were the courses distributed by lot, in the presence of David, and Zadok and Abiathar the high priests, and of all the rulers; and that course which came up first was written down as the first, and accordingly the second, and so on to the twenty-fourth; and this partition has remained to this day.” (Josephus, Antiquities, Book 7, Chapter 14, Paragraph 7, cf. 1 Chronicles 9:25, 2 Chronicles 23:8)


Assuming that Zechariah ministered on the first turn of Abijah of that year, we may calculate the timing of the eighth course, which would have ministered around the 9th to 10th week of the year. This is because during the major festivals—Passover, Shavuot, and Sukkot—all the priests would serve together:


"At three times during the year, all twenty-four priestly watches have equal status, in that all receive a share in the Temple service independent of the standard order of the watches..." (Mishnah, Sukkah 5.7, Sefaria.org)


Thus we find that Zechariah would have served in the Temple around the middle of the month of Sivan (May/June), after the festival of Shavuot (Pentecost).


"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." (Luke 1:8-10, NKJV)


The procedure of the lots is described in detail in Yoma 26a,


"GEMARA: A Sage taught in the Tosefta: No person ever performed the service of the incense twice, as a new priest was always found for this service. The Gemara asks: What is the reason that they were insistent that no priest should be assigned this task more than once in his life? Rabbi Ḥanina said: It is because it brings wealth to the one who performs it. Since bringing the incense was a blessing for wealth, it was decided that as many different priests as possible should have an opportunity to do this service." (Yoma 26a, The William Davidson Talmud (Koren-Steinsaltz, Sefaria.org)


Since Zechariah was old, he may have felt for decades that he was passed over, possibly that he would never get a chance to offer the incense. But the greatest blessing was in store for him that would surpass the blessing of physical wealth: a son. During this time, the angel Gabriel appeared to Zechariah and told him that his wife, Elizabeth, would bear a son, Yochanan HaMatbil, John the Immerser (Luke 1:8-13).

Based on this time frame, it appears that Yochanan HaMatbil was born during the season of Passover, in fulfillment of the Jewish expectation that Elijah would come on Passover. Yeshua says,


"For all the Prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come.The one who has ears to hear, let him hear." (Matthew 11:13-15, NASB)


From Conception to Conception


According to Luke, Elizabeth conceived shortly after Zechariah’s service in the Temple:


"After these days, his wife Elizabeth conceived, and for five months she kept herself hidden" (Luke 1:24)


Six months after Elizabeth conceived, Gabriel appeared to Mary to announce the conception of Yeshua:


"In the sixth month, the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph..." (Luke 1:26-27)


If we assume that Elizabeth conceived in the month of Sivan (May/June), then the sixth month of her pregnancy would have been around Kislev (December). This would place the conception of Yeshua around the time of Hanukkah, the Festival of Lights—a fitting symbolism for the Light of the World.



If Yeshua was conceived in Kislev, then nine months later would place His birth in the month of Tishrei (September/October), close to the time of the Feast of Tabernacles (Sukkot).


Interestingly, the time between Hanukkah and Sukkot is very close to the timeframe of human gestation:


Human Gestation - 40 Weeks, Around 280 Days

The time between Hanukkah and Sukkot - Around 280 Days



The Significance of Sukkot

Several elements of Sukkot align with the symbolism of Yeshua’s birth. John 1:14 states,


"The Word became flesh and dwelt among us." (John 1:14, NKJV)


The Greek word used for "dwelt" (σκηνόω, skenoo) literally means "to tabernacle" or "to pitch a tent." This language evokes the imagery of Sukkot, where the Jewish people dwelt in temporary booths. Yeshua's birth during Sukkot would be a profound fulfillment of this idea, as the Word of God came to "tabernacle" among his people.


There is one other obscure text in Judaism that may preserve a clue. Entitled Aggadata DeShimon Kefa (The Aggadah of Simon Peter), it mentions a connection between Sukkot and the birth of Yeshua. D. Thomas Lancaster notes regarding the belief that Yeshua was born at Sukkot,


"...there may be evidence that the early Jewish believers thought so. A medieval collection of anti-Christian Jewish folklore titled The Story about Shim’on Kefa (Aggadta DeShim’on Kefa, אגדתא דשמען כיפא) preserves Jewish traditions about the early Jewish believers and early Christians. . . In the legend, Simon Peter and the sages try to steer the believers away from keeping the three pilgrimage festivals..." [7]


While this is not a historical text, it illustrates a Messianic significance assigned to the Festivals. Aggadta DeShimon Kefa says,


“You will not celebrate the Festival of Unleavened Bread (Chag HaMatzot) but instead celebrate the day of his death. And in the place of the festival of Shavuot, celebrate the forty days from his execution until after his ascension to the firmament. And in the place of the festival of Sukkot, you will celebrate the day of his birth, and on the eighth day from his birth, you will celebrate his circumcision.” (Aggadta DeShim’on Kefa, cited in Birth of Jesus at Sukkot, D. Thomas Lancaster) [7]


Lancaster concludes,


"The source text behind Aggadta DeShim’on Kefa seems to reflect an era before the Christian custom of celebrating his birth in conjunction with the winter solstice. The legendary story remembers a time when believers still kept the biblical festivals but attached Messianic significance to their observance of the Jewish holy days. Since the believers in the story are Jewish, the legend may provide us a glimpse of the early Jewish believers celebrating the Master’s birth at the festival of Sukkot. If so, it offers some justification for reviving that lost tradition in the Messianic Jewish movement."(Aggadata DeShim’on Kefa, cited in Birth of Jesus at Sukkot, D. Thomas Lancaster) [6]


The Fallen Sukkah of David


The Sukkah contains a secret regarding the Messiah, as described in the prophet Amos,


בַּיּ֣וֹם הַה֔וּא אָקִ֛ים אֶת־סֻכַּ֥ת דָּוִ֖יד הַנֹּפֶ֑לֶת וְגָדַרְתִּ֣י אֶת־פִּרְצֵיהֶ֗ן וַהֲרִֽסֹתָיו֙ אָקִ֔ים וּבְנִיתִ֖יהָ כִּימֵ֥י עוֹלָֽם׃ לְמַ֨עַן יִֽירְשׁ֜וּ אֶת־שְׁאֵרִ֤ית אֱדוֹם֙ וְכׇל־הַגּוֹיִ֔ם אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עֲלֵיהֶ֑ם נְאֻם־ה׳ עֹ֥שֶׂה זֹּֽאת׃

"In that day, I will raise up the Sukkah of David that has fallen. I will mend its breaches and raise up its ruins anew. I will build it firm as in the days of old. So that they shall possess the remnant of Edom. And all the nations who are called by My name - declares HaShem who does this." (Amos 9:11-12)


The Talmud comments,


"R. Nahman said to R. Isaac: “Have you heard when Bar Nafli will come?” “Who is Bar Nafli?” he asked. “Messiah”, he answered. “Do you call the Messiah Bar Nafli?” “Yes,” he responded, as it is written, “on that day I will raise up the fallen Sukkah of David” (Sanhedrin 96b-97a, cited at Sukkot: A Sukkah Life, Orthodox Union) [8]


The Maharal of Prague, R' Judah Loew ben Betzalel (1512 - 1609 AD) has an interesting commentary on this passage,


"To Maharal, the Davidic line cast as a sukkah and not as a house, is a precise and purposeful formulation – for the sukkah’s flimsiness allows it to be “rebuilt”. One builds (boneh) a fallen house while one resurrects (yakim) a floored sukkah. Insofar as the Messianic line dare not start afresh, its resurrection symbolizes a continuity and loyalty to its past." (R’ Asher Brander, Sukkot: A Sukkah Life, Orthodox Union) [9]


The Sukkah will experience a resurrection. This is in line with Kol HaTor,


“I will raise [אָקִ֛ים] the fallen tabernacle of David” (Amos 9:11). Wherever the verb קימה is used, it refers to Mashiach ben Yosef…about the aspect of “My sheaf rose קָ֥מָה אֲלֻמָּתִ֖י.” (Genesis 37:7) This idea is also hinted at in the world נּוֹפֶלֶת (with a ו) which is equal to 566 [as is משיח בן יוסף]. (Kol HaTor, 2.67, translated by R’ Yechiel Bar Lev and K. Skaist, Mekhilta Yitro)


Amazingly, Yaakov HaTzaddik, James the Just, the brother of Yeshua, says the same thing:


"Yaakov replied, “Brothers, listen to me. Shimon has related how G-d first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek HaShem, and all the Gentiles who are called by my name, says HaShem, who makes these things known from of old.’ (Acts 15:13-17)


Observe the distinct expression, "Gentiles who are called by my name." Amos refers to them as the "remnant of Edom," signifying those in the Christian community who have found salvation through their belief in Yeshua, the Mashiach ben Yosef. He is the fallen Sukkah of David who has been resurrected from the dead!


He will return as Mashiach ben David to restore the Jewish people, redeem all of Israel and raise up the Davidic Kingdom. May all of Israel and the nations soon proclaim,


“Hoshiana!

‘Blessed is He who comes in the name of the Lord!’

The King of Israel!”


Arba Minim. Shutterstock
Arba Minim. Shutterstock
 

References


  1. The earliest possible mention of this date is in a textual variant of Hippolytus of Rome's commentary on Daniel (4.23.3), possibly composed around 202 to 211 AD. In this commentary, Hippolytus makes serious errors in his chronology, claiming that Yeshua came 5,500 years after Adam, and that he would return 500 years later, at the beginning of the Seventh Day. He was nearly 1500 years off. The manuscript tradition of this commentary by Hippolytus is contradictory, and may have been added by a later scribe. The Chronograph of 354 mentions this date as well, but is far too late to be of value. It was not present in early Christian writers such as Irenaeus and Tertullian.

  2. Clement of Alexandria has Yeshua born around November 18th, and states that others believed it was around the 20th of May:

    “From the birth of Christ, therefore, to the death of Commodus are, in all, a hundred and ninety-four years, one month, thirteen days. And there are those who have determined not only the year of our Lord’s birth, but also the day; and they say that it took place in the twenty-eighth year of Augustus, and in the twenty-fifth day of Pachon. And the followers of Basilides hold the day of his baptism as a festival, spending the night before in readings.” (Clement of Alexandria, Stromata, 21, cited in God Save the King)

  3. R' Zev Reichman, Flames of Faith, Kodesh Press, Sefaria

  4. Mishnah, Shekalim 7:4, cf. b. Kiddushin 55a

  5. When Was Yeshua (Jesus) Born- In December or During Sukkot? Leisa Baysinger

  6. Is it a coincidence that the priestly course following the family of John the Baptist is named Yeshua?

  7. Birth of Jesus at Sukkot, FFOZ.org

  8. R’ Asher Brander, Sukkot: A Sukkah Life, Orthodox Union

  9. Ibid.




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