The Ten Banquets in the Book of Esther

The Book of Esther is all about a man who hates the Jewish people and schemes to kill them. He achieves a high position in the government of Persia and uses that position to enact a decree to kill all the Jews. When the queen, herself a Jew, finds out about the decree, she approaches the king, exposes the man who wants to kill her and all her people, and gets a new decree signed allowing the Jews to fight back. On the fateful day, the Jews triumph overwhelmingly over their foes.

 

One of the themes of this book is that things that are hidden will be revealed. Mordecai reveals a plot to kill the king; Esther reveals Haman’s hidden agenda; Esther and Mordecai’s hidden identity is revealed. This pattern points to the revelation of another hidden character in the account. God’s working behind the scenes is hidden. His name is not mentioned at all in the Book of Esther, yet His hand is evident throughout as events “just happen” to occur leading to the exposure of Haman and the redemption of the Jewish people.

 

One of the hidden patterns of the Book of Esther is the appearance of duals. A detail will be mentioned twice, an event will happen twice, or an event will occur that is parallel to another event. Some examples of these duals are two lists of the king’s servants, two reports that Esther concealed her identity, two houses for the women, and two references to the death of Haman’s sons. Through these duals, the number two is hidden or embedded into the account. What is the significance of the number two? Two is the number of the Son, the second person of the Godhead. It is also the number of differentiation. God separated darkness from the light on the second day of creation. Yeshua, the Son, comes twice. In Yeshua’s first coming, He dies and is resurrected ensuring life for those who believe in Him. He separates life from death. When He returns, He comes with the two-edged sword to judge the nations.

 

Re 1:16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. (NKJV)

 

Heb 4:12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. (NKJV)

 

Yeshua, the Living Word, differentiates between those who are His and those who are destined for death. So, throughout the Book of Esther, there is the hidden theme of a ruler coming who will rule in righteousness and justice. Where do we see this theme in the Book of Esther and what does it tell us about the coming of Yeshua?

 

One of the patterns of duals is in the pairing of the ten banquets in the book. Ten is the number of perfection of divine order. It signifies a complete cycle or the whole of something. In this case, we will see that it represents the completion of the cycle of the exaltation of man above God which began when Adam and Eve chose to eat of the tree of the knowledge of good and evil and “become like God.” It continued through Nimrod who led the building of the Tower of Babel to “reach the heavens.”

 

The ten banquets are:

1)      The king’s banquet to begin the 180 day display of his wealth and power.

2)      The king’s seven day banquet at the end of the 180 day display of wealth and power.

3)      Queen Vashti’s banquet for the women.

4)      The banquet given in honor of Esther being made queen.

5)      The private banquet between Haman and the king at the signing of the decree to kill all the Jews.

6)      The first banquet Esther gave for the king and Haman.

7)      The second banquet Esther gave for the king and Haman during which she denounces Haman.

8)      The public banquet given to elevate Mordecai to the rank of second only to the king.

9)      The banquet celebrating Jewish victory in the provinces.

10)  The banquet celebrating Jewish victory in Shushan.

 

The first two banquets serve to exhalt the king.

 

Esther 1:3-4 NKJV 3 that in the third year of his reign he made a feast for all his officials and servants-the powers of Persia and Media, the nobles, and the princes of the provinces being before him- 4 when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all.

 

When we add the length of the seven day feast that followed this 180 day display, the entire period of 187 days is two days longer than the interval between Passover, the first Feast of the LORD, to the end of the seven day Feast of Tabernacles, the last Feast of the LORD. Passover demonstrates the humble character of God who through His son Yeshua, died on the cross to bring salvation to mankind. Paul writes that Yeshua:

 

Philippians 2:6-9 NKJV 6 …who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name,

 

The final feast celebrates Yeshua’s return when God will finally and forever dwell with man. It is the wedding feast of the Lamb where the bride and groom feast and celebrate together. One of the things we notice about the King of Persia’s final seven day feast is that the queen is not there! She is busy holding her own separate feast.  In this scenario, the wife of the king remains rebellious against the king, reminding us of mankind’s rebellion against God.

 

Esther 1:10-11 NKJV 10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, seven eunuchs who served in the presence of King Ahasuerus, 11 to bring Queen Vashti before the king, wearing her royal crown, in order to show her beauty to the people and the officials, for she was beautiful to behold.

 

Esther 1:13-14 NKJV 13 Then the king said to the wise men who understood the times (for this was the king's manner toward all who knew law and justice, 14 those closest to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who had access to the king's presence, and who ranked highest in the kingdom):

 

The king called for Vashti on the seventh day of the feast. For those of you who are familiar with the Feast of Tabernacles, you know that the seventh day is called “Hashanah Rabba” or the great seventh. This last day of the Feast is celebrated with more joy, enthusiasm, and extended ceremonies than the previous six days. Also, notice the preponderance of the number seven. Seven is the number of spiritual completion. It points to the ultimate Sabbath or seventh day rest when Yeshua will rule and reign from Jerusalem with perfect justice and righteousness. So, hidden behind the king’s feasts exalting mankind, is the promise of the coming of the King who rules under the authority of God and exalts God.

 

Notice that King Ahaseurus is advised by seven princes who supposedly understand the times and are wise in matters of the law and justice. When Yeshua reigns, the seven spirits of the LORD are before Him.

 

Revelation 1:4 NKJV 4 John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,

 

Zechariah 4:2 NKJV 2 And he said to me, "What do you see?" So I said, "I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps.

 

Zechariah goes on to explain that the seven lamps are the seven spirits of God. Isaiah also writes about the seven sprits of God.

 

Isaiah 11:1-4 NKJV 1 There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots. 2 The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD. 3 His delight is in the fear of the LORD, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears; 4 But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked.

 

Yeshua is advised by the Spirit of the LORD who is truly understands the times and is wise in matters of law and justice.

 

Vashti attending her own feast reminds us of Yeshua’s parable of the ruler whose guests he invited for his son’s wedding can’t be bothered to show up for the wedding.

 

Matthew 22:8-9 NKJV 8 "Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy. 9 'Therefore go into the highways, and as many as you find, invite to the wedding.'

 

Vashti, as the bride, is not ready or willing. Esther is a type of bride who has made herself ready. The banquet Vashti holds has its dual in the banquet the king holds for Esther.

 

Esther 2:16-18 NKJV 16 So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign. 17 The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti. 18 Then the king made a great feast, the Feast of Esther, for all his officials and servants; and he proclaimed a holiday in the provinces and gave gifts according to the generosity of a king.

 

The next banquet is a private banquet with just Haman and the king as they celebrate the signing of the decree to kill the Jews.

 

Esther 3:15 NKJV 15 The couriers went out, hastened by the king's command; and the decree was proclaimed in Shushan the citadel. So the king and Haman sat down to drink, but the city of Shushan was perplexed.

 

The villain’s identity, Haman, is hidden from public view. The public is confused and bewildered about this decree.

 

The dual for this banquet is a public banquet elevating Mordecai to a position of authority. The feasts that Queen Esther gave for the king and Haman fall between these two feasts. During the course of these two banquets, Haman falls from his favored position and is executed. Mordecai goes from obscurity to second in command. During this time, the king discovers that Mordecai had exposed a plot to kill him but had not been rewarded for that act. To begin Haman’s humiliation and Mordecai’s exaltation, Haman is the one who must clothe Mordecai in the king’s robe, place him on the king’s horse and parade through the streets of Shushan proclaiming that the king delights in Mordecai

 

Esther 6:11 NKJV 11 So Haman took the robe and the horse, arrayed Mordecai and led him on horseback through the city square, and proclaimed before him, "Thus shall it be done to the man whom the king delights to honor!"

 

After Haman is executed, Mordecai is appointed in his place and rises to an even higher honor, that of second only to the king. He is clothed in the garments of royalty and given a gold crown. His identity is open and revealed for all to see and a feast is held in his honor.

 

Esther 8:15-17 NKJV 15 So Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple; and the city of Shushan rejoiced and was glad. 16 The Jews had light and gladness, joy and honor. 17 And in every province and city, wherever the king's command and decree came, the Jews had joy and gladness, a feast and a holiday. Then many of the people of the land became Jews, because fear of the Jews fell upon them.

 

The last two feasts of the book are together duals of the first two feasts. In these last two feasts, the Jewish people celebrate the victory over their enemies. Instead of exalting in their power, they refuse to take plunder from their enemies and, instead, give gifts to the poor.

 

Esther 9:16-22 NKJV 16 The remainder of the Jews in the king's provinces gathered together and protected their lives, had rest from their enemies, and killed seventy-five thousand of their enemies; but they did not lay a hand on the plunder. 17 This was on the thirteenth day of the month of Adar. And on the fourteenth day of the month they rested and made it a day of feasting and gladness. 18 But the Jews who were at Shushan assembled together on the thirteenth day, as well as on the fourteenth; and on the fifteenth of the month they rested, and made it a day of feasting and gladness. 19 Therefore the Jews of the villages who dwelt in the unwalled towns celebrated the fourteenth day of the month of Adar with gladness and feasting, as a holiday, and for sending presents to one another. 20 And Mordecai wrote these things and sent letters to all the Jews, near and far, who were in all the provinces of King Ahasuerus, 21 to establish among them that they should celebrate yearly the fourteenth and fifteenth days of the month of Adar, 22 as the days on which the Jews had rest from their enemies, as the month which was turned from sorrow to joy for them, and from mourning to a holiday; that they should make them days of feasting and joy, of sending presents to one another and gifts to the poor.

 

The feast days were held as days of rest, joy, gladness and generosity. Their sorrows were turned to joy. When Yeshua reigns and we enter into His rest, all our sorrow will turn to gladness.

Isa 35:10 And the ransomed of the LORD shall return, And come to Zion with singing, With everlasting joy on their heads. They shall obtain joy and gladness, And sorrow and sighing shall flee away.

 

Revelation 21:4 NKJV 4 "And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away."

 

Shalom and be blessed

Dan & Brenda Cathcart

Visit our web site at www.moedministries.com

Tradition or Torah: is there a conflict?

As we closeout 2012 and begin 2013, I have been reflecting on some of the discussions that I have had with my fellow believers over the last year, both those in the Hebrew Roots community and those in more “mainline” denominations.  Some of the biggest discussions have involved the subject of religious traditions.

Most of us who come to the Hebrew Roots community are seeking a closer and greater relationship with the God of Abraham, Isaac and Jacob.  We begin to understand that our Master Yeshua (Jesus) is teaching and calling us to a closer relationship with Himself.  We realize that Yeshua as well as the Apostles he chose to lead us are calling us back to the foundation of the Word of God, beginning with the Torah given to mankind at creation and codified at Mt. Sinai and continuing through the Prophets, the Gospels, the Apostolic Epistles and on through Revelation.  

In light of what we are learning about the nature of God and His desire for a relationship with us through the covenants and His appointed times, we tend to seek an avenue of expression of our faith by embracing some Jewish traditions; the keeping of the Sabbaths and the Feasts for example.  To many Christian believers this seems odd or even contrary to “New Testament” teaching.  We may even be accused of turning to “legalism” and forsaking grace.  We tend to gravitate to the Feasts and Sabbaths because we think of them as somehow being more pure than the Christian traditions we grew up with.  Or perhaps we find them new and exciting as we discover the Jewish nature of our Master Yeshua and history of the 1^st Century Church.  Many of these traditions are certainly older, and some may be more closely based on specific scriptures in God’s word.  But how do we process all this new information and embrace these traditions without turning them into legalistic religious practices?  Which Jewish and Christian traditions do we take on, and which do we disregard?  I have even personally witnessed many in the Hebrew Roots community turn openly hostile toward traditional Christian holidays, attributing them to some kind of “pagan” origin primarily because of the calendar date on which they are traditionally practiced.  I believe this to be a serious mistake as well as counterproductive to the Great Commission.  These are difficult question to answer and hopefully as we progress in our walk, we will find the answers to them.  But it takes a great deal of time and study to sort this out.

Allow me to pose a question for you to consider as you read the remainder of this blog:  Given the fact that the calendar date of December 25 as well as the current calculation of the date for Easter, has in many ancient cultures, and specifically ancient Rome, been the date of some despicable pagan practices and rituals, because of this association, does it nullify the traditional Christian practice of celebrating the birth and resurrection of Yeshua on these dates?  In other words, because the Christian tradition of celebrating His birth is done on December 25, does that in itself constitute a "pagan" practice?

We all have gone through stages of discovery in our journey to a Hebraic understanding of Messiah.  One of the things that I hear a lot from people as they are discovering the Hebrew Roots of their faith, is that after a time of near total astonishment at the amazing depth of the Word of God; discovering a vast treasure house of understanding in the ancient texts; is that one begins to feel a sense of betrayal, that perhaps we may have been “lied” to by our previous pastors and teachers.  Is that really true?  Well not exactly!

It cannot be denied, that in our past, more traditional Christian Church we were saved and had the Holy Spirit fill our hearts and lives.  We cried out to Jesus and He saved us.  We had the gift of salvation by His grace so we were not “lied” to in a traditional sense.  A lie implies an intentional deception.  Many traditional Churches are filled with people who are saved and love the LORD with all their hearts, minds and strength as well as loving and serving others. This is the ideal of the greatest of the commandments which Yeshua spoke of in Matthew 22:36-40.

The truly saved in the traditional Christian Church are following God’s commandments to the best of their ability and to the extent of their knowledge and revelation that the LORD has given them, and the LORD honors their service.  Their faith is real and their works prove it out.  Faith without works is dead (James 2:20 & 26).  And the opposite is also true, that works without faith is dead as Jesus pointed out in the hypocrisy of some of the Jewish Pharisees and leaders of His day; Mark 7:1-13 among many other examples.  This hypocrisy was manifest in the twisting of the Torah of God into legalistic practices divorced from faith; taking traditions and making them the object of worship and devotion rather than service to God and to their fellow man.

But what is the place for traditions in a Torah lifestyle?  First of all, let me open with this thought: there is nothing wrong with religious traditions in general so long as they don’t interfere with or supersede the commandments of the Torah.  On the contrary, traditions are necessary for the doing of the commandments.  Perhaps before, but certainly since coming to the Hebrew Roots movement, many of us learned the importance of the Feasts Days and the Biblical calendar and now have a deep desire to celebrate them and to be on God’s schedule of appointed times.  We’ve turned to Jewish tradition to learn how we can observe these days.  As a result of this, in many cases, our old Christian traditions are totally disregarded in favor of these Jewish traditions.  In doing this some people have mistakenly embraced Judaism itself in place of Christianity, and ended up rejecting Yeshua as the promised Messiah. This is the great danger lurking within any tradition; Jewish or Christian.  Tradition can either lead us closer or further away from Messiah.

But how do we actually do the Feasts?  How do we celebrate them?  There is very little direct instruction in the Bible as to the actual practice of the Feast Days.  Each year we are commanded to observe the cycle of Feasts beginning with the Passover in the spring.  At my congregation we do this Feast by conducting a community Seder.  This has become a very large event we hold at a convention center with over a thousand people attending.  But there is no mention of a commandment to hold a Seder, let alone a community one, in the Bible.  So why do we do it?  We do it to fulfill the commandment of a “holy convocation”.  It is a tradition, based on scripture to facilitate the fulfillment of a commandment.  An convocation is a public meeting and implies a rehearsal or calling.

Leviticus 23:4-8 NKJV 4 'These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times. 5 'On the fourteenth day of the first month at twilight is the LORD'S Passover. 6 'And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; seven days you must eat unleavened bread. 7 'On the first day you shall have a holy convocation; you shall do no customary work on it. 8 'But you shall offer an offering made by fire to the LORD for seven days. The seventh day shall be a holy convocation; you shall do no customary work on it.'"

Now you will notice that in verse 5 of this passage of scripture, we are told that the fourteenth day of the first month at twilight is the Passover and that we are to have a holy convocation; a public gathering.  But that is all it says.  There is no further detailed instruction here as to what we are to do at this public gathering.  If we look at prior scripture references to Passover, we find an instruction given to the children of Israel while they were still in captivity and slavery in Egypt to sequester themselves inside their homes and not to come out until morning.  In Exodus chapter 12 we find the account of this first Passover, at the time of the 10^th plague, when the LORD passed over all the households which had the blood of the sacrificed lamb on their doorposts and lintels.

Exodus 12:22 NKJV 22 "And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and strike the lintel and the two doorposts with the blood that is in the basin. And none of you shall go out of the door of his house until morning.

So, at the Passover, are we to follow this scripture example and stay in our homes?  How do we reconcile this with Leviticus 23 where we are commanded to have a holy convocation; a public meeting?  Again, convocation implies a rehearsal, and a rehearsal implies that we are to prepare for a future event, not reenact a past event.  Maybe it’s starting to sound like there are contradicting commandments?  Let’s throw in another scripture reference to further cloud the issue.

Numbers 9:2-3 NKJV 2 "Let the children of Israel keep the Passover at its appointed time. 3 "On the fourteenth day of this month, at twilight, you shall keep it at its appointed time. According to all its rites and ceremonies you shall keep it."

What rites and ceremonies?  What is that all about?  Nowhere in scripture is there to be found any “rites and ceremonies” regarding the manor of celebration of the Passover, but yet here, in the Torah, the word of God, we are commanded to follow them.  But where do we find them?  Jewish tradition has it that an Oral Torah; that is an unwritten set of instruction was also given to Moses at Mt. Sinai and this is where we are to find many of these “rites and ceremonies.”  The tradition is that this Oral Torah was passed down from generation to generation starting with Moses and ultimately recorded in Jewish writings in the early centuries of the Common Era.  This is where we find the roots of modern day Jewish traditions; these “rites and ceremonies” that enhance our experience and practice of celebrating the Feast Days.   

Now these traditions have not been static and fixed through the ages since the time of Moses and the giving of the Torah at Mt. Sinai.  They have changed dramatically over time.  At the time of Samuel, the Passover was observed at Shiloh and then moved to Mizpah.  At the time of Solomon, when the Temple was built and the tabernacle was replaced with a more permanent and far grander structure, the Passover was then observed at the Temple.  The Levites all of a sudden had new roles and new traditions and procedures evolved around the Temple service.  After the destruction of the Temple and the expulsion of the Jewish people from Jerusalem, Passover could no longer be observed at the Temple in Jerusalem in the way that it had been for centuries up to that time.  New traditions were developed including the tradition that lamb is no longer sacrificed nor consumed at Passover. These traditions continue to evolve varying among the many sects or denominations of Judaism that exist today.  Who is to say that any one of these varying traditions are wrong so long as they do not interfere with or supplant the commandments of the Torah?  On the contrary the practice on these traditions constitute the very fulfillment of the Torah!

Let’s examine a slightly different example where a tradition is mentioned in the bible but nowhere is there a commandment establishing it.  Over time and especially after the destruction of the first Temple in 586 BCE, more than a thousand years after the time of Moses, several fast days were instituted to commemorate various events in Jewish cultural history including important or significant events surrounding the fall of Jerusalem and the destruction of the Temple by the Babylonians.  These fasts were instituted by the Sages, that is the Rabbi’s and other Jewish leaders in ancient times, guided by revelation given to the prophets, to commemorate some national tragedy.  They are not given as commandments in the Torah itself.  Three of these five minor fasts commemorate events leading to the downfall of the first commonwealth and the destruction of the first Temple. The destruction of the Temple itself is commemorated by a major fast (a major fast is observed from sunset to sunset) of Tisha B'Av, the 9^th day of the biblical month of Av.  These traditional minor fast days are on Tishri 3, Tevet 10, Adar 13, Nissan 14 and Tammuz 17.  The second of these, the one on Tevet 10 was, for centuries, a fast to remember the siege of Jerusalem.  However, since the end of WWII and the founding of the modern nation of Israel, this fast has also been proclaimed a memorial day for the six million Jews who died in the Holocaust demonstrating how traditions change over time.

These minor fast days are mentioned later by the prophet Zechariah, well after the time they were established where the LORD says that they will one day be turned into feast days.

 

Zechariah 8:18-19 NKJV 18 Then the word of the LORD of hosts came to me, saying, 19 "Thus says the LORD of hosts: 'The fast of the fourth month, The fast of the fifth, The fast of the seventh, And the fast of the tenth, Shall be joy and gladness and cheerful feasts For the house of Judah. Therefore love truth and peace.'

One of the most important things to be recognized in this passage is found between the lines, implied indirectly by the text.  What we see here is the LORD, speaking through the prophet Zechariah, recognizing the fast days as established by men and He honors them, and states that they will one day be turned to feast days.  The LORD does not rebuke the people for establishing a man made tradition!

Yeshua Himself commented on many of the traditions of His day and even practiced extra-scriptural traditions.  One tradition that we see Him observing is the festival of Hanukkah.  In the Gospel of John, we find Yeshua at the Temple celebrating this minor Feast:

John 10:22 NKJV 22 Now it was the Feast of Dedication in Jerusalem, and it was winter.

The “Feast of Dedication” is a direct reference to Hanukkah.  The Hebrew word Hanukkah directly translates as dedication.  Unlike the minor fast days, the Feast of Hanukkah is not to be found anywhere in all of Jewish scripture, either in establishment or in mention.  It is purely and completely a traditional feast, instituted by the Jewish leadership and not originating as a commandment from God.  It is meant to celebrate the rededication of the Temple after the desecration of it by Antiochus IV Epiphanies less than two hundred years prior to Yeshua’s day.  Hanukkah was not instituted until well after the canon of Jewish scripture was closed.  Nowhere in the Gospel accounts of Yeshua’s ministry is it recorded that He was present in Jerusalem except during, or immediately prior to a Feast day or in this case, the minor festival of Hanukkah, of which He must have deemed important enough to travel to Jerusalem to attend and celebrate. 

In conclusion, we see clearly from history and from the example of our Master Yeshua Himself that there is a place for man-made religious traditions in the community of believers.  That just because a tradition is instituted by men and not a direct commandment from God does not mean that it is of “pagan” origin.  Just because the calendar date on which it may occur is, or was previously the date of a former, no longer practiced “pagan” festival, or historically as in the case of Hanukkah, a date of a despicable act of the desecration of the Altar of God, does not mean that that date is forever given over to paganism or to Satan.  Dates on the calendar, ALL dates belong to God for He created them all.  Yeshua’s example in His celebration of Hanukkah makes this clear.

So what do we do with the Christian traditions we grew up with?  How do we reconcile them in light of the Hebraic roots of Christianity?  What traditions or parts of traditions do we keep and what do we discard if any?  These are not easy questions to answer and please don’t look to me to tell you what to do.  The answers must be worked out in your own life through your own walk with Messiah Yeshua, guided by the Holy Spirit.  But I think the opening question is answered.  Christian traditions such as celebrating Yeshua’s birth on December 25 and celebrating His death and resurrection on Easter Sunday in and of themselves do not constitute a “pagan” practice.

We just have to realize that traditions are neither good nor evil in and of themselves.  The key is what we turn them into and what we bring into them from the worldly culture around us.  If we make them an end to themselves, then they are a form of Idolatry.  On the other hand, if they are a means to bring a certain richness and depth to your relationship to God and draw you to a closer walk with Him, then that is entirely different.   The same traditions can be vastly different things to different people, whether it is an old Jewish tradition or a newer Christian one.  It is a personal journey and walk with Yeshua and you must work it out with Him.

יבורך שלום

Shalom and be blessed

Dan & Brenda Cathcart

Visit our web site at www.moedministries.com

The Customs and Traditions of the Festival of Hanukkah

This year Hanukkah begins at local sunset on December 8^th.  Hanukkah is a minor festival, not one of the Feast days mentioned in the Torah.  The events surrounding the establishment of Hanukkah happened in the 2^nd century BCE, well after the canon of Hebrew scripture was closed and therefore it is not mentioned in all of the Hebrew Bible. It is a kind of National Festival for the nation of Israel and the Jewish people commemorating an important event in their national history.  For those of us who are grafted into believing Israel, it carries the same meaning.

The festival of Hanukkah (it can also be spelled Chanukah) was established to commemorate the Jewish Maccabees' military victory over the Greek-Syrians and the rededication of the Second Temple, which had been desecrated by the Greek-Syrians, to the worship of God. Thus, Hanukkah is a celebration of Jewish national survival and religious freedom.

National Survival

The story of the Maccabees' military feats has been preserved in The First Book of Maccabees. In short, in response to religious persecution and oppression, Judah Maccabee and his four brothers organized a group of resistance fighters known as the Maccabees. The Maccabees, using guerilla warfare, miraculously succeeded to drive the far larger Greek-Syrian army out of Judea. The Hanukkah story proclaims the message of the prophet Zachariah: "Not by might, not by power, but by My spirit."

Religious Freedom

The purification of the Temple began on the 25th day of the Hebrew month of Kislev in the year 165 BCE. According to the Talmud, the single-days-worth of pure oil found in the Temple miraculously burnt for eight days until more pure oil could be brought.

Celebrating Hanukkah

(The following is taken from Jewish history and various traditional practices.  There really is no “right or wrong” way to celebrate the Festival of Hanukkah.  The suggestion is to start with this and make modifications to suit your own family and situation.)

In commemoration of these miracles, a Hanukkah Menorah (also called a Hanukkiah) is lit during each of the eight nights of Hanukkah. Lighting the Hanukkah Menorah is the central observance of the festival. One candle is lit the first night, and an additional candle is lit each successive night. Thus, on the last night of Hanukkah, all eight candles of the Hanukkiah are lit. The candles should be lit by a window or door in order to fulfill the commandment to "publicize the miracle." While lighting the candles, blessings are recited and the ancient chant Hanerot Hallalu is traditionally sung. After lighting the candles, it is a tradition to sing Maoz Tzur.

Hanukkah is a fun festival, especially for children. After lighting the Hanukkah candles together, families (and often invited guests) will eat and play games. Traditional Hanukkah food is oil-rich in commemoration of the miracle of the oil that burned for eight days. Potato pancakes (Latkas in Yiddish, Livivot in Hebrew) are a Hanukkah favorite. Israelis eat Hanukkah doughnuts called soofganiot. Dreidel (sivovon in Hebrew) is a traditional Hanukkah game, with game rules so simple that the whole family, from toddlers to grandparents can play together. The custom of giving Hanukkah gelt (money) to children has evolved into a gift-giving tradition in many Jewish families today.

Kindling Hanukkah lights is the most important Hanukkah custom. Jews light Hanukkah candles to remember the miracle of the Maccabees' victory and the miracle of the oil that burnt for eight days in the holy Temple. It is a mitzvah (commandment from God) that Jews "publicize the miracle" by lighting a Hanukkah Menorah each night during the eight days of Hanukkah.

Here's How:

1. What to Light

Buy or make a Hanukkah Menorah. The Menorah should have eight candle holders in a row and a separate candle holder for the "Shamash." The Shamash candle is used to light the other eight candles since it is forbidden to use the Hanukkah lights for any purpose other than viewing.

2. Where to Light

To best publicize the miracle, the Hanukkah Menorah is ideally lit outside the doorway of your house, on the left side when entering. If this is not practical, then the Menorah should be lit in a window facing the public thoroughfare. If the Menorah cannot be lit by the window, it may be lit inside the house on a table, which at least fulfills the mitzvah of "publicizing the miracle" for members of the household.

3. When to Light

The Menorah should preferably be lit immediately at nightfall. If necessary, however, the Menorah can be lit late into the night. It is best to wait until all members of the household are present to light the Menorah. The Menorah should remain lit for at least 30 minutes after nightfall. On Friday afternoon, the Menorah should be lit before sundown.

4. How to Light on the First Night

On the first night, place one candle in the Menorah's far right (as you face the Menorah) candle holder. Another candle is placed for the Shamash (helper candle). Say the below blessings and then light the candle using the Shamash candle.

5. First Blessing to Recite

Barukh Atta Adonay Eloheynu Melekh Ha-olam Asher Kiddeshanu Be-mitsvotav Ve-tsivanu Lehadlik Ner Shel khanuka

Blessed are You, Lord our God, King of the universe, who has sanctified us by His commandments, and has commanded us to kindle the lights of Hanukkah.

6. Second Blessing to Recite

Barukh Atta Adonay Eloheynu Melekh Ha-olam She-asa Nissim La-avoteynu Ba-yyamim Ha-hem Ba-zzman Ha-zze

Blessed are you, Lord our God, King of the universe, who wrought miracles for our fathers in days of old, at this season.

7. Third Blessing to Recite (only on the first night of Hanukkah)

Barukh Atta Adonay Eloheynu Melekh Ha-olam She-hekheyanu Ve-kiymanu Ve-higgi'anu La-zzman Ha-zze

Blessed are You, Lord our God, King of the universe, who has kept us alive, and has preserved us, and enabled us to reach this time.

8. How to Light on the Second through Eighth Night

The second night, place two candles in the Menorah's far right (as you face the Menorah) candle holders. Another candle is placed for the Shamash (helper candle). Say the first two blessings above and then light the candles using the Shamash candle. Light the left-most candle first and then light in order, from left to right. Follow this procedure for each night of Hanukkah.

9. Recited After the Blessings

We kindle these lights to commemorate the miracles and wonders and saving acts that You have performed for our forefathers, in those days at this time, by Your Holy Name. And all throughout the eight days of Hanukkah, these lights are holy, and we behold them in order to offer thanks and praise to you O Lord for Your miracles, for your wonders and your salvation. In John 8:12 You said, “I am the light of the world: he that follows me shall not walk in darkness, but shall have the light of life.”

Displaying the Hanukkiah

It is an old custom to display the hanukkiah where its light will be visable from the outside. Note that if you place the hanukkiah near a window, the candles should appear lit right to left from the point of view of the one seeing them from the outside.

What You Need:

Hanukkah Menorah , candles or oil candles with olive oil and matches or a lighter.

Suggested Nightly Scripture Readings for Hanukkah

First night: Scripture: Is 51:1-4;Prov6:23;Matt 25:1-4;Prov 13:9;Lam 2:9;Prov 29:18

Discuss: The importance of a new understanding of what Torah really means

Question: What was the light Messiah brought to the nations?

Prayer: That God would bring His light into any darkness in our own lives

Second night: Scripture: Ps 119:1-24

Discuss: How living out the Torah is what makes us light in this dark world.

Question: What does Ps 119:18 mean to you?

Prayer: That God would open our eyes to see wonderful things in His Torah!

Third night: Scripture: 119:25-48

Discuss: Having borders or fences to protect us is good not bad.

Question: What is the significance of Ps 119:44,45?

Prayer: That we may see Torah as what God has given us to protect us.

Fourth Night: Scripture: Ps 119:49-72

Discuss: What do we value more: riches or Torah

Question: What does Ps 119:53 mean to you?

Prayer: That we may learn to put a higher value on what God says

Fifth Night: Scripture: Ps 119:73-96

Discuss: The faithfulness and longevity of God’s Word.

Question: What does Ps 119:89-91 mean to you?

Prayer: That God would settle His Word in each of our lives.

Sixth Night: Scripture: Ps 119:97-120

Discuss: How God’s Word is what lights our path so we won’t fall.

Question: What does Ps 119:103-105 mean to you?

Prayer: That the anointing of the Messiah would fuel the flames of our faith, illuminating the Kingdom of God to those around us so they won’t fall.

Seventh Night: Scripture: Ps 119:121-144

Discuss: Why does God’s servant want God to go to work

Question: What does Ps 119:125,126,135,136 mean to you?

Prayer: That we can comprehend our new identity, respond to the call to be lights and recognize our servant-hood to the King.

Eighth Night: Scripture: Ps 119:145-176

Discuss: Peace comes from Torah

Question: What does Ps 119:165-167 mean to you?

Prayer: Pray the Lord help you be a shining light in Yeshua.

Shalom and have a very happy Hanukkah

Dan & Brenda Cathcart

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