ROSH HASHANAH

                                          From the Book

                     THE SEVEN FESTIVALS OF THE MESSIAH

                                                 by

                                      Eddie Chumney
                   
              http://www.geocities.com/Heartland/2175/chap7.html  
 
                                         (Part 1 of 2)

                             THE SEASON OF TESHUVAH

     A special season known as Teshuvah, which in Hebrew means "to
return or repent," begins on the first day of the month of Elul
and continues 40 days, ending with Yom Kippur. Thirty days into
Teshuvah, on Tishrei l, comes Rosh HaShanah. This begins a final
ten-day period beginning on Rosh HaShanah and ending on Yom
Kippur. These are known as the High Holy Days and as the Awesome
Days (Yamim Nora'im, the days of awe). The Sabbath that falls
within this ten-day period is called Shabbat Shuvah, the Sabbath
of Return. Five days after Yom Kippur is Sukkot, the Feast of
Tabernacles. Teshuvah begins on Elul 1 and concludes on Tishrei
10, Yom Kippur. Each morning during the 30 days of the month of
Elul, the trumpet (shofar) or ram's horn is blown to warn the
people to repent and return to God.

             SPIRITUAL APPLICATION OF TESHUVAH

      Teshuvah (repentance) speaks to all people. Those who believe in
the Messiah are called to examine their lives and see where they
have departed from God. It is a call to examine the Scriptures
and the evidence that the Messiah was who He said He was.

       God has always had a heart to warn people before He proclaims
judgment. God warned the people before the flood, and He warned
Nineveh before it was ruined. He does not want anyone to
receive the wrath of His judgment (Ezekiel [Yechezekel]
18:21-23,30-32; Zephaniah 2:1-3; 33:1-7; 2 Peter 3:9).

       The whole month of Elul is a 30-day process of preparation
through personal examination and repentance for the coming High
Holy Days. The shofar is blown after every morning service.
Psalm 27, which begins with "The Lord is my light and my
salvation," is also recited at the end of the morning and
evening liturgy. The message from Elul 1 to Rosh HaShanah is
clear: Repent before Rosh HaShanah. Don't wait until after Rosh
HaShanah, or you will find yourself in the Days of Awe.

      There are idioms or phrases that help us identify the days in
the season of Teshuvah (repentance). Just as unfamiliar
foreigners may be confused when they hear Americans call
Thanksgiving Day, "Turkey Day" or "Pilgrims' Day," non-Jewish
believers in Yeshua can be confused by the different terms for
the major feasts of the L-rd.

Rosh HaShanah: Names, Themes, and Idioms:
 
1. Teshuvah (repentance)
2. Rosh HaShanah (Head of the Year, Birthday of the World)
3. Yom Teruah (the Day of the Awakening Blast [Feast of Trumpets)
4. Yom HaDin (the Day of Judgment)
5. HaMelech (the Coronation of the Messiah)
6. Yom HaZikkaron (the Day of Remembrance or memorial)
7. The time of Jacob's (Ya'akov) trouble (the birthpangs of the Messiah,
    Chevlai shel Mashiach)
8. The opening of the gates
9. Kiddushin/Nesu'in (the wedding ceremony)
10. The resurrection of the dead (rapture, natza1)
11. The last trump (shofar)
12. Yom Hakeseh (the hidden day)

             Rosh HaShanah: The Head of the Year
                      (Birthday of the World)

      Rosh HaShanah marks the Jewish New Year and is a part of the
season of repentance. Rosh in Hebrew means "chief or head" and
shanah means "year." Rosh HaShanah is the head of the year on
the civil calendar, and is also known as the birthday of the
world since the world was created on this day (Talmud, Rosh
Hashanah 11a).

      Jewish tradition believes that Adam was created on this day
(Mishnah, San Hedrin 38b). How did they decide that this was the
day of the year the world was created? Because the first words
of the Book of Genesis (Bereishit), "in the beginning," when
changed around, read, Aleph b'Tishrei, or "on the first of
Tishrei." Therefore, Rosh HaShanah is known as the birthday of
the world, for tradition tells us that the world was created
then.

Note: There are four new years in the Jewish calendar. Nisan 1 is the
New Year's day of kings (the date for determining how many years a
king has ruled) and for months (Nisan is the first month). Elul 1 is
the new year for the tithing of animals. Shevat 15 (Tu Bishvat) is the
new year for the trees, and Tishrei 1 is the new year of years. It
also marks the anniversary of the creation of the world.

                          Time of Observance

       Rosh HaShanah is observed for two days. It comes on the first
and second days of the Hebrew month of Tishrei (usually in
September or October), which is the first month of the biblical
civil calendar. The month of Tishrei is the seventh month in
the biblical religious calendar. This may seem strange that
Rosh HaShanah, the New Year, is on the first and second day of
Tishrei, the seventh month on the biblical religious calendar.
The reason that Rosh HaShanah is the seventh month in the
biblical religious calendar is that God made the month of Nisan
the first month of the year in remembrance of Israel's divine
liberation from Egypt (Exodus [Shemot] 12:2; 13:4). However,
according to tradition, the world was created on Tishrei, or
more exactly, Adam and Eve were created on the first day of
Tishrei and it is from Tishrei that the annual cycle began.
Hence, Rosh HaShanah is celebrated at this time.

             Why Is Rosh HaShanah Two Days Long?

      Unlike other festivals that are celebrated in the Diaspora (the
dispersion, referring to Jews who live outside of the Holy Land
of Israel) Rosh HaShanah is celebrated for two days because of
uncertainty about observing the festivals on the correct
calendar day. Rosh HaShanah is the only holiday celebrated for
two days in Israel. As with all other festivals, the uncertainty
was involved in a calendar that depended on when the new moon
was promulgated, designating the beginning of each new month by
the rabbinical court in Jerusalem (Yerushalayim) in ancient
times. The problem of Rosh HaShanah is heightened by the fact
that it falls on Rosh Chodesh, the new moon itself. Therefore,
even in Jerusalem (Yerushalayim), it would have been difficult
to let everyone know in time that the New Year had begun. To
solve this problem, a two-day Rosh HaShanah was practiced even
in Israel. Creating a two-day Rosh HaShanah was also intended to
strengthen observance of each day; in the rabbinic view, the two
days are regarded as a yoma arikhta, one long day.

           Yom Teruah: The Day of the Awakening Blast

      In Psalm (Tehillim) 98:6 it is written, "With trumpets and the
sound of the horn shout joyfully before the King, the Lord"
(NAS). The blessing we receive from God when we understand the
meaning of Rosh HaShanah and the blowing of the trumpet (shofar)
is found in Psalm (Tehillim) 89:15, as it is written, "How
blessed are the people who know the joyful sound [blast of the
shofar]..." (NAS).

      Rosh HaShanah is referred to in the Torah as Yom Teruah, the Day
of the Sounding of the Shofar (or the Day of the Awakening
Blast). On Yom Teruah, the Day of the Sounding of the Shofar, it
is imperative for every person to hear (shema) the shofar. The
mitzvah (or biblical commandment [John (Yochanan) 14:15]), of
the shofar is to hear (shema) the shofar being blown, not
actually blow it yourself, hence the blessing, "to hear the
sound of the shofar."

     Teruah means "an awakening blast." A theme associated with Rosh
HaShanah is the theme "to awake." Teruah is also translated as
"shout." The Book of Isaiah (Yeshayahu), chapter 12, puts the
shouting in the context of the thousand-year reign of Messiah,
the Athid Lavo. The Messianic era and shout is mentioned in
Isaiah (Yeshayahu) 42:11; 44:23; Jeremiah (Yermiyahu) 31:7; and
Zephaniah 3:14. The first coming of Yeshua is associated with a
 shout in Zechariah 9:9. The ultimate shout is the rapture
(natzal) in First Thessalonians 4:16-17.

     Whether it is by the blast of a shofar or the force of a
supernatural shout, God's goal is to awaken us! For this reason
it is written, "... Awake, sleeper, and arise from the dead, and
Christ will shine on you" (Ephesians 5:14 NAS). The Book of
Ephesians has many references to Rosh HaShanah and the High Holy
Days. For example, in Ephesians 4:30, being sealed unto the day
of redemption refers to Yom Kippur, the Day of Atonement. God
gave this festival to teach us that we will be judged on Rosh
HaShanah and will be sealed unto the closing of the gates
(neilah) on Yom Kippur.

      Isaiah (Yeshayahu) 26:19 speaks of the resurrection. The word
awake is associated with the resurrection, as it is written,
"Your dead will live; their corpses will rise. You who lie in
the dust, awake and shout for joy, for your dew is as the dew of
the dawn, and the earth will give birth to the departed spirits"
(Isaiah [Yeshayahu] 26:19 NAS).

        The theme of awakening from sleep is used throughout the
Bible. It is found in John (Yochanan) 11:11; Romans 13:11;
Daniel 12:1-2; and Psalm (Tehillim) 78:65. In Isaiah 51:9 it
is written, "Awake, awake, put on strength, O arm of the Lord;
awake as in the days of old, the generations of long ago..." (NAS).

        The arm of the Lord is used as a term for the Messiah in
Isaiah (Yeshayahu) 53:1. The word arm is the Hebrew word
zeroah. During Passover (Pesach), a shankbone, known as the
zeroah, is put on the plate. So, "awake" is a term or idiom
for Rosh HaShanah. In Isaiah (Yeshayahu) 51:9 quoted earlier,
the awakening is associated with the coming of the Messiah.
The shofar is the physical instrument that God instructed us to use to
hear (shema) the sound of the shofar teaching us to awake from
spiritual slumber (1 Corinthians 15:46).

        In the days of old, the shofar was used on very solemn
occasions. We first find the shofar mentioned in connection
with the revelation on Mount Sinai, when the voice of the
shofar was exceedingly strong and all the people who were in
the camp trembled (Exodus [Shemot] 19:16b). Thus, the shofar
we hear on Rosh HaShanah ought to remind us of our acceptance
of the Torah (Bible) and our obligations to it. The shofar
also used to be sounded when war was waged upon a dangerous
enemy. Thus, the shofar we hear on Rosh HaShanah ought to also
serve as a battle cry to wage war against our inner enemy --
our evil inclinations and passions as well as the devil, Ha
Satan, himself. The shofar was also sounded on the Jubilee
Year, heralding freedom from slavery (Leviticus [Vayikra]
25:9-10).

         Spiritually (halacha), this refers to freedom from the
slavery of sin, the desires of this world, and serving the
devil (Romans 6:12-13; James 4:4). Another reason for
sounding the shofar is that Rosh Hashanah is the celebration
of the birth of creation God began to rule over the world on
this day. When a king begins to reign, he is heralded with
trumpets. That is why Psalm 47 precedes the blowing of the
shofar; it is a call to the nations: "..... Sing praises to
our King, sing praises. For God is the King of all the
earth..." (Psalm [Tehillim] 47:6-7 NAS). It also precedes
because of the reference to the shofar in the previous verse
(Psalm 47:5), as it is written "God has ascended with a
shout, the Lord, with the sound of a trumpet" (NAS).

         In Jewish tradition, many reasons have been offered for the
sounding of the shofar: The ram's horn is identified with the
ram that became the substitute sacrifice for Isaac (Yitzchak)
in Genesis (Bereishit) 22:1-19. The giving of the Torah at
Mount Sinai was accompanied by the sounding of the shofar
(Exodus [Shemot] 19:19). The proclamation of the Jubilee was
heralded by the blast of the shofar (Leviticus [Vayikra]
25:9-11); and the commencement of the Messianic age is to be
announced by the sound of the great shofar (Isaiah
[Yeshayahu] 27:13). The book Gates of Repentance cites
Maimonide's call to awaken from spiritual slumber:
Awake, you sleepers, from your sleep! Rouse yourselves, you
slumberers, out of your slumber! Examine your deeds, and turn to God
in repentance. Remember your Creator, you who are caught up in the
daily round, losing sight of eternal truth; you are wasting your years
in vain pursuits that neither profit nor save. Look closely at
yourselves; improve your ways and your deeds. Abandon your evil ways,
your unworthy schemes, every one of you! (Yad Hichot Teshuva 3.4).

    When the rabbis saw the phrase, "Awake, O Israel," they would
identify those verses with something concerning Rosh HaShanah. The
blowing of the shofar took place at the temple (Beit HaMikdash) on
Rosh HaShanah (Nehemiah 8:1-3).

    The shofar was also blown at the temple to begin the Sabbath each
week. There are two types of trumpets used in the Bible:

1. The silver trumpet, and
2. The shofar, or ram's horn.

       On the Sabbath, there was within the temple (Beit HaMikdash) a
sign on the wall that said, "To the house of the blowing of the
trumpet [shofar]." Each sabbath (shabbat), two men with silver
trumpets and a man with a shofar made three trumpet blasts
twice during the day. On Rosh HaShanah, it is different. The
shofar is the primary trumpet. On Rosh HaShanah, a shofar
delivers the first blast, a silver trumpet the second, and then
a shofar the third. The silver trumpets and the gathering at
the temple are specified in the Book of Numbers (Bamidbar)
chapter 10.

     According to Leviticus (Vayikra) 23:24 and Numbers (Bamidbar)
29:1, Rosh HaShanah is the day of the blowing of the trumpets.
According to the Mishnah (Rosh HaShanah 16a; Rosh HaShanah 3:3),
the trumpet used for this purpose is the ram's horn, not trumpets
made of metal as in Numbers (Bamidbar) Chapter 10.

                     The Use of the Shofar in the Bible

     The shofar or ram's horn, has always held a prominent role in the
history of God's people in the Bible:

1. The Torah was given to Israel with the sound of the shofar (Exodus
[Shemot] 19:19).

2. Israel conquered in the battle of Jericho with the
blast of the shofar (Joshua 6:20).

3. Israel will be advised of the advent of the Messiah with the sound
of the shofar (Zechariah 9:14,16).

4. The shofar will be blown at the time of the ingathering
of the exiles of Israel to their place (Isaiah [Yeshayahu] 27:13).

5. The shofar was blown to signal the assembly of the Israelites during
war (Judges [Shoftim] 3:27; 2 Samuel 20:1).

6. The watchman who stood upon Jerusalem's walls blew the shofar (Ezekiel [Yechezekel] 33:3-6).

7. The shofar was blown at the start of the Jubilee year (Leviticus [Vayikra] 25:9).

8. The shofar is a reminder that God is sovereign (Psalm [Tehillim] 47:5).

9. The ram's horn, the shofar, is a reminder of Abraham's sacrifice
of Isaac and God's provision of a ram as a substitute (Genesis [Bereishit] 22:13).

10. The shofar was blown to announce the beginning of festivals
(Numbers [Bamidbar] 10:10). The shofar was blown to celebrate the new
moon on Rosh HaShanah (Psalm 81:1-3).

11. The blowing of the shofar is a signal for the call to
repentance (Isaiah [Yeshayahu] 58:1).

12. The blowing of the shofar ushers in the day of the Lord (Joel 2:1).

13. The blowing of the shofar is sounded at the rapture of the believers and the resurrection
of the dead (1 Thessalonians 4:16).

14. John was taken up to Heaven in the Book of Revelation by the
sound of the shofar (Revelation 4:1).

15. Seven shofarim are sounded when God judges the earth during the
tribulation (Revelation 8-9).

16. The shofar was used for the coronation of kings (1 Kings [Melachim] 1:34,39).


                     Yom HaDin: The Day of Judgment

     Another name for Rosh HaShanah is Yom HaDin, the Day of Judgment.
It was seen that on this day, God would sit in court and all men
would pass before Him to be judged. Three great books will be
opened as each man is weighed in the balance and placed into one
of three categories (Talmud, Rosh HaShanah 6b). It has been
taught that the school of Shammai says that there will be three
classes on the final Day of Judgment, one of the wholly
righteous, one of the wholly wicked, and one of the
intermediates. The wholly righteous are at once inscribed and
sealed for life in the world to come; the wholly wicked are at
once inscribed and sealed for perdition (Talmud, Rosh HaShanah 16b-17a).

      There are 12 months in the year and there are 12 tribes in
Israel. Every month of the Jewish year has its representative
tribe. The month of Tishrei is the month of the tribe of Dan.
This is of symbolic significance, for when Dan was born to
Bilhah, Rachel's maid, Rachel said, "God hath judged me
[dannani], and hath also heard my voice..." (Genesis [Bereishit]
30:6). Dan and din (as in Yom HaDin, Day of Judgment) are both
derived from the same root, symbolizing that Tishrei is the time
of Divine judgment and forgiveness. Similarly, every month of
the Jewish calendar has its sign of the Zodiac (in Hebrew,
Mazal). The sign of the Zodiac for Tishrei is Scales. This is
symbolic of the Day of Judgment.


             HaMelech: The Coronation of the King

      The recognition of God as King is vividly pictured in the Jewish
view of Adam's understanding of his Divine Creator being King
over all the Universe. It was late on the sixth day since God
began the Creation of the world, when Adam opened his eyes and
saw the beautiful world around him, and he knew at once that God
created the world, and him too. Adam's first words were:

"The Lord is King forever and ever!" and the echo of his voice rang
throughout the world. "Now the whole world will know that I am King,"
God said, and He was very pleased. This is the first Rosh HaShanah!
The first New Year. It was the birthday of Man, and the Coronation Day
of the King of Kings!

                Messianic Understanding

     A theme and term associated with Rosh HaShanah in Hebrew is
HaMelech (the King). Revelation 5 is a Jewish coronation
ceremony. In this chapter Yeshua / Jesus is being crowned King
and is taking a scroll. The ancient kings of Israel were required
when they were crowned king to take a scroll and rule and reign
righteously over the people according to what was written in the
Torah. By being crowned King of the Universe, the Messiah will
rule and reign over the world in righteousness and judge the sin
in the world. The judgment of the nations of the world for their
sin are the judgments of the tribulation period mentioned in the
book of Revelation. Yeshua, who had come to earth during His
first coming to play the role of the suffering Messiah, Messiah
ben Joseph (Yosef), will be crowned as King over all the earth
(Revelation 5) in preparation for His coming back to earth to
reign as King Messiah (Messiah ben David) during the Messianic
age, the Millennium, or in Hebrew eschatology, the Athid Lavo
(Revelation 19:16; 20:4).

Daniel 7:9-14 speaks of this in the Tanach.

I beheld till the thrones were cast down, and the Ancient of days did
sit...the judgment was set, and the books were opened. [This is Rosh
HaShanah, Yom HaDin, the Day of Judgment. The books are the book of
the righteous, the book of the wicked, and the book of remembrance]
... I saw... one like the Son of man [this is understood to be the
Messiah Yeshua (Matthew 24:30; 26:64)] coming with the clouds of
heaven [the clouds are the believers in the Messiah (Hebrews 12:1;
Revelation 1:7)]...And there was given Him dominion, and glory, and a
kingdom, that all people, nations, and languages, should serve Him:
His dominion is an everlasting dominion, which shall not pass away,
and His kingdom that which shall not be destroyed (Daniel
7:9-10,13-14). John (Yochanan) saw this same thing in the Book of
Revelation. After this I looked, and, behold, a door was opened in
heaven [the gates of Heaven are opened on Rosh HaShanah, according to
Isaiah (Yeshayahu) 26:2 and Psalm (Tehillim) 118:19-20]: and the first
voice which I heard was as it were of a trumpet [Rosh HaShanah is
known as the last trump] talking with me [Rosh HaShanah is known as
Yom Teruah, the Day of the Awakening Blast or loud shout(1
Thessalonians 4:16-17)]..And immediately I was in the spirit: and,
behold, a throne was set in heaven, and one sat on the throne [this is
HaMelech, the coronation of the Messiah; the coronation ceremony is
described in Revelation 5] (Revelation 4:1-2). The description given
here in Revelation matches the account in Daniel 7:9-14.

              The Enthronement Ceremony of a King

There are four parts to the enthronement of a Jewish king.

1. The giving of the decree. Associated with this is a declaration.
This can be seen in Psalm (Tehillim) 2:6-7, as it is written, "Yet
have I set my king upon My holy hill of Zion. I will declare the
decree...." Next, a rod/scepter is given, which is an emblem of a
king. Scriptures that refer to the scepter include Genesis (Bereishit)
49:17; Numbers (Bamidbar) 24:17; Esther 4:11; 5:2; 8:4; Psalm 45:6;
and Hebrews 1:8. Scriptures that refer to a rod are in Psalm
(Tehillim) 2:9; Isaiah (Yeshayahu) 11:1,4; and Revelation 2:27; 12:5;
19:16. The scepter is an emblem of a king or royal office and a rod
refers to the king ruling and reigning righteously in all matters
(Isaiah 11:1,4-5). Yeshua is the King Messiah (Isaiah 11:1,4-5;
Jeremiah 23:5-6; Zechariah 9:9; Luke 1:32-33; John [Yochanan]
1:47-49).

2. The ceremony of the taking of the throne (Revelation 5). The king
sits on the throne and is anointed as king. The word Christ in English
comes from the Greek word Christos and in Hebrew is Mashiach, meaning
"the anointed one." Yeshua came as a prophet during His first coming
(Deuteronomy [Devarim] 18:15), was resurrected as the priest (John
[Yochanan] 20:9,17), and is coming back to earth again as King. Kings
in Israel were anointed (2 Samuel 5:3-4; 1 Kings [Melachim] 1:39-40,
45-46; 2 Kings 9:1-6).

3. The acclamation. During the acclamation, all the people shout,
"Long live the king!" (1 Kings [Melachim] 1:28-31). Next, all the
people clap (Psalm [Tehillim] 47:1-2). Psalm 47 is a coronation psalm.
Psalm 47:5 is the shout and trumpet of Rosh HaShanah. Verse 6 is the
shouting and praising of the king. Verse 8 is the ceremony of the
throne. In verse 9, the believers in the Messiah Yeshua are gathered
in His presence.

4. Each of the subjects coming to visit the king after he has taken
the throne. In this, they will acknowledge their allegiance to him and
receive their commissioning from him as to what their job will be in
the kingdom (Isaiah [Yeshayahu] 66:22-23; Zechariah 14:16-17; Matthew
[Mattityahu] 2:2).

            Yom HaZikkaron: The Day of Remembrance

       Rosh HaShanah is known as Yom HaZikkaron, the Day of
Remembrance. Leviticus (Vayikra) 23:24 calls the day "a
memorial" (zikkaron). Remembrance is a major theme in the
Bible. We can see by examining the following Scriptures that
G-d remembers us and that we are to remember God in all of our
ways.

There are two elements of remembrance:

a) God remembers us (Genesis [Bereishit] 8:1; 9:1, 5-16; 19:29; 30:22;
Exodus [Shemot] 2:24-25; 3:1; 6:2,5; 32:1-3,7,11,13-14; Leviticus
[Vayikra] 26:14,31-33,38-45; Numbers [Bamidbar] 10:1-2,9; Psalm
[Tehillim] 105:7-8,42-43; 112:6). In fact, G-d has a book of
remembrance (Exodus [Shemot] 32:32-33; Malachi 3:16-18; Revelation
3:5; 20:11-15; 21:1,27).

b) We must remember God (Exodus [Shemot] 13:3; 20:8; Deuteronomy
[Devarim] 7:17-19; 8:18; 16:3; Numbers [Bamidbar] 15:37-41).

In Daniel 7:9-10 it is written:

I kept looking until thrones were set up, and the Ancient of Days took
His seat; His vesture was like white snow, and the hair of His head
like pure wool. His throne was ablaze with flames, its wheels were a
burning fire. A river of fire was flowing and coming out from before
Him; thousands upon thousands were attending Him, and myriads upon
myriads were standing before Him; the court sat, and the books were
opened (Daniel 7:9-10 NAS).

      Since the court was seated and the books were opened, it is
understood to be Rosh HaShanah. The books are the book of the
righteous, the book of the wicked, and the book of remembrance.
The third book that will be opened is the book of remembrance
 (zikkaron). This is why the common greeting during Rosh HaShanah
is, "May you be inscribed in the Book of Life."

Spiritual Application (Halacha). In Romans 14:10 it is written, "But
you, why do you judge your brother? Or you again, why do you regard
your brother with contempt? For we shall all stand before the judgment
seat of God [Christ]" (NAS). In Second Corinthians 5:10 it is written,
"For we must all appear before the judgment seat of Christ, that each
one may be recompensed for his deeds in the body, according to what he
has done, whether good or bad" (NAS). This is also discussed in First
Corinthians 3:9-15. The works of the believers in Messiah will be
judged by God, but not their salvation. This is a judgment of the
believers in Yeshua only. All people in this judgment are the
believers in Yeshua only. All people in this judgment will be saved.
This is not a judgment of your salvation, but a judgment of your
rewards based upon your works. On this day, God will open the Book of
Life and hold a trial (Talmud, Rosh HaShanah 16b). This is known as
the Bema judgment.

                              End Part 1 of 2

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Festivals of the Messiah" (230 pages), please make your check out to
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