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The Eighth Day
by Rabbi Yaakov
A verse in the Torah which is hard to understand
states: “Also in the fifteenth day of the seventh month, when ye have
gathered in the fruit of the land, ye shall keep a feast unto the LORD
seven days: on the first day shall be a Sabbath, and on the
eighth day shall be a Sabbath.” (Le 23:39). The reason why this
verse causes confusion is because of the command to have the feast for
seven days, and then to set the eighth day apart. Some Believers try
to reconcile this passage by attempting to make the eighth day part of
the seven days of Sukkot. The problem with making the Eighth Day part
of Sukkot is that according to the Torah the Eighth Day is to be a
separate day. In fact, Torah is even adamant that the Eighth Day is
separate when it states, “Ye shall dwell in booths seven days; all
that are Israelites born shall dwell in booths” (Le 23:42). Since the
Torah makes it clear, Israel is only to dwell in Sukkot for seven
days; the Eighth Day must be separate. As a result, many Messianics
that see the eighth day is a separate day have come to the conclusion
that the Eighth Day is actually a day of new beginnings. In truth both
positions are fairly accurate; the Eighth Day is separate, yet is
inseparable from the other seven. Therefore, to fully understand the
Torah in this passage we must look into all of the layers of
revelation surrounding the passage. To do this we must understand
other passages of Torah relating to the Eighth Day. What is revealed
is that the Eighth Day always represents covenant, purification, and
acceptance.
The first and most important relationship
described in the Torah relating to the Eighth Day is covenant. For
example, a male child is brought into covenant on the eighth day. It
is on the eighth day that the naming ceremony and the Brit Milah
(circumcision) are conducted. This is significant because without
circumcision, the child is not considered fully Israel. For this
reason when David committed the adulterous sin with Bethsheba, the
repercussions of his action caused him to lose the child before the
Eighth Day. This loss resulted in David not being able to bring his
child into covenant the way he and his forefathers had been brought
into covenant as commanded by the Torah (Gen 17:10-15). With David
unable to perform his duty because of his uncleanness of sin, his
child never reached the age naming in Israel. However, because of
HaShem’s mercy, David’s sin was reconciled, but the consequences of
his sin would still be in his memory.
The second relationship that is described in the
Torah, regarding the eighth day involves purification. For example,
the significance of the eighth day in Hanukkah relates to the
purification of the oil and of the Holly vessels. The only consecrated
vial of oil found needed to burn for seven days until the purification
of the priests and the new oil was complete. And in fact, the oil
lasted for eight days, which was ample time for the priests, the
temple, and the new oil to have been purified. Because of this eighth
day miracle HaShem was able to rebuild the priesthood and purify them
so they could return to their duties. Using the Torah as the guide we
can see other accounts of the priest secluding themselves for seven
days until the completion of purification process. In fact, this
practice of secluding themselves for purification is spoken of in Lev
8:33-35. There is also a similar passage relating to the future in Eze
43:26-27 where HaShem says: “Seven days shalt thou prepare every day a
goat for a sin offering: they shall also prepare a young bullock, and
a ram out of the flock, without blemish. Seven days shall they purge
the altar and purify it; and they shall consecrate themselves. And
when these days are expired, it shall be, that upon the eighth day,
and so forward, the priests shall make your burnt offerings upon the
altar, and your peace offerings; and I will accept you, saith the Lord
GOD.”
The final Torah relationship to the Eighth Day
deals with acceptance for the purpose of fulfilling HaShem’s will. For
example, when the Torah states: “When a bullock, or a sheep, or a
goat, is brought forth, then it shall be seven days under the dam; and
from the eighth day and thenceforth it shall be accepted for an
offering made by fire unto the LORD” (Leviticus 22:27). The passage
makes it clear that sacrificial animals were to be left with the
mother for a complete cycle of seven days. Then after the seventh day,
and from that day forward they would be considered acceptable to be
offered to HaShem. So literally on the Eighth Day they became
acceptable.
Using these three examples it becomes clear that HaShem intended
for the eighth day to be a day of becoming part of the covenant, and
emerging purified and acceptable. Therefore, one could say that the
Eighth Day is the perfect end to dwelling in booths for seven days.
The booths are to remind us that we dwell in temporary dwellings
during this lifetime. The purpose of dwelling in this temporary
existence is to realize it is possible for us to become part of the
covenant, purified, and acceptable. In short, dwelling with HaShem in
temporary dwellings is to teach us to walk in His covenant, to become
Holy, and to emerge on the Eighth Day as acceptable in His sight.
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