Chag Sukkot / חג הסוכות , translated means “the feast of Tabernacles", occurs for seven days. There is a quick transition from the high holidays, with their somber mood of repentance to a holiday of rejoicing and celebration, for which the people are commanded to build a hut (Sukkah; plural, Sukkot / סוכות ) and make it their home.

The Torah identifies the Sukkah (booth) with the temporary dwellings in which the Israelites lived in the wilderness after they left Mitzrayim on their way to the Promised Land. The Feast of Tabernacles completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah / Rosh HaShanah (Day of blowing of the trumpets / New Year) and the Yom Kippur (Day of Atonement). Israel had passed through the season of repentance to redemption. There are four plants that are associated with the observance of Sukkot. The Hebrew name for these four plants is arbah minim (four species). Each species is different from the other and has its own special significance. The four consist of the lulav; myrtle (three sprags of hadasim); the willow; and the etrog. On Sukkot, people hold the four species together and say a special blessing over them in the Sukkah. This is sometimes known as "Benching Lulav and Etrog". The Lulav is a tall green palm branch. Its upright shape is said to represent righteousness. During the holiday of Sukkot, a person can express his happiness and gratitude by lifting up the Lulav towards God.

The Sukkah or Booth symbolizes man’s need to depend upon God for all his provisions. This is true in the spiritual realm as well. The booth is the physical body, which is a temporary dwelling place for our souls and spirits. We need the food that the Word of God provides; the cleansing, rinsing, and washing that the Word of God brings to our lives; and the shelter of HaShem’s protection over our lives. Sukkot reminds us that HaShem’s promises and love for us are true. Because of Mashiach’s Korban (draw near offering called Asham / Guilt offering, see Yeshayahu 53:10) we can pass from death to eternal life. HaKodesh Baruch Hu (the Holy One blessed be He) dwells with us through the merit of Maran Yeshua Melech HaMashiach. Throughout history, and into the future, HaKodesh Baruch Hu (the Holy One blessed be He) sustains, rescues, redeems, shelters and delivers His people because of what Mashiach has done for them.

In Vayikrah / Leviticus 23:2 it is written, "the feasts of HaShem, which ye shall proclaim to be holy convocations…" The Hebrew term translated as convocation in Vayikra 23:2,4 is mikra, which means "a rehearsal." From this we  can see that God gave the festivals to be yearly "rehearsals" of the future events in the redemption. Because God gave the "rehearsals" to teach us about the major events in the redemption, if we want to understand the major events in the redemption, then we need to understand what God was teaching us by these rehearsals.

Note: Torah is not for this world, but for the Messianic era, prayer is only for this world.

We have already passed the spring festivals, which represent the work of redeption (remember that redemption did start back in Pesach / Passover) and the equiping the people with the nessesities of their lives (Torah) next we have the fall festivals which bring and end to the picture that God is presenting to us.

There are four important aspects to remember when dealing with each of the seven great festivals of HaShem: All of the festivals are, at the same time, both historical and prophetic. All of the festivals teach about the Mashiach whom is the ONLY hope for Israel. All of the festivals are agricultural in context. All of the festivals teach about your personal relationship with God and how you are to walk (halacha) with Him as you grow in the knowledge of Him, from being a baby believer to a mature believer.

It is important to remember that as an entire unit, the festivals teach and reveal the complete plan of God; however, each festival centers on a particular theme in the plan of God.

The Festival of Sukkot begins on the 15 day of the seven month, five day after Yom Kippur (Day of Atonement). It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. The Feast of Sukkot completes the sacred festivals of the seventh month. In contrast to the somber tone of Yom Teruah and Yom Kippur, the third feast of the seven month was a time of joy. Israel had passed through the season of repentance and redemption. This festival is sometimes referred to as Zeman Simchateinu, the Season of our Rejoicing. Sukkot lasts for seven days. The day following festival is a separate holiday, Shemini Atzeret (Eighth day of Assembly), but is commonly thought of as part of Sukkot. Sukkot does shadow the Messianic Kingdom where King Messiah will bring peace.

Believers in the Bible around the world eat and sometimes sleep in these succot (succah – singular) for seven days. The temporary nature of these structures signifies both the time the Children of Israel spent wandering in the desert (after their exodus from Mitzrayim / Egypt) as well as a reminder that security is not found in dwellings or material items but in HaShem.

At the end of time (which are now) King Messiah will build the Beit HaMikdash (Temple) once more, and from there teach the whole world the ways of the God of Israel via the Torah given to Moshe 4000 years earlier. And this is what eventually Sukkot represents,  God dwelling with His people, and we having Him as our God. Then the whole world will have peace.

For the earth will be full of the knowledge of the glory of the Lord as the sea is covered by the waters. Habakkuk 2:14