The Significance of Yom Teruah
By Hillel ben
David (Greg Killian)
IX. Why do we Blow the Shofar?
XV. A Day for Eating and
Drinking:
XIX. In the the Nazarean Codicil
XX. Books for further insight
study
In the Torah, this feast is known as Yom Teruah
(Day of Shofar Sounding), however, most of us know
the feast as Rosh HaShanah (Head of the Year). Surprisingly, this feast is
never called Rosh HaShanah in the Torah. In English, this feast is normally
called the Feast of Trumpets.
Yom Teruah, The Day of Blowing the Shofar, occurs on the first day
of the seventh month, the month of Tishri on the Biblical
calendar (on the Gregorian calendar this normally is in the September /
October timeframe. Yom Teruah, this year, will begin the evening of September 30,
2008 [Tishri 1, 5769] and end at sundown on September 31, 2007), the month of
Tishri. Because it occurs on the first day of the month, it is by definition
also Rosh Chodesh, a new moon.
Because all new moons are sanctified by the Sanhedrin (The Beit Din Gadole
– The Great Court) on the basis of the testimony of two
witnesses, HaShem (HaShem is a Hebrew
word meaning "The Name", it is how pious Jews
refer to the yod-hay-vav-hay, the tetragrammaton, Name of God), and all His
hosts, must literally wait, up to twenty-four
hours, for men to sanctify the new moon before He
can come and judge us.
Since Yom Teruah can occur on the weekly Shabbat,
it has a rather unique status among all of the festivals.
It is the only festival on which all of the
following sacrifices (from the Hebrew word korban,
which means to draw near) can be
offered:
1. The daily offerings.
2. The Shabbat offerings.
3. The new moon offerings.
4. The festival offerings.
This is truly a day to draw near to HaShem! Lets begin our study by seeing
what the scriptures have to say about drawing near to HaShem :
Yeshayahu Isaiah) 55:1 - 56:8 "Come, all you who are thirsty, come to the waters;
and you who have no money, come, buy and eat! Come, buy wine and milk without
money and without cost. Why spend money on what is not bread, and your labor on
what does not satisfy? Listen, listen to me, and eat
what is good, and your soul will delight in the richest of fare. Give ear and
come to me; hear me, that your soul may live. I will make an everlasting covenant with you, my faithful love promised to David.
See, I have made him a witness to the peoples, a leader and commander of the
peoples. Surely you will summon nations you know not, and nations that do not
know you will hasten to you, because of HaShem[1] your God, the Holy One of Israel, for he has endowed you with splendor." Seek
HaShem while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts.
Let him turn to HaShem, and he will have mercy on him, and to our God, for he
will freely pardon. "For my thoughts are not your thoughts, neither are
your ways my ways," declares HaShem. "As the heavens
are higher than the earth, so are my ways higher than your ways and my thoughts
than your thoughts. As the rain and the snow come down from heaven, and do not return to it without watering the
earth and making it bud and flourish, so that it yields seed
for the sower and bread for the eater, So is my word that goes out from my
mouth: It will not return to me empty, but will accomplish what I desire and
achieve the purpose for which I sent it. You will go out in joy and be led
forth in peace; the mountains and hills will burst into song before you, and
all the trees of the field will clap their hands. Instead of the thorn bush
will grow the pine tree, and instead of briers the myrtle will grow. This will
be for HaShem’s renown, for an everlasting sign, which will not be destroyed." This is what
HaShem says: "Maintain justice and do what is right, for my salvation is close at hand and my righteousness will
soon be revealed. Blessed is the man who does this, the man who holds it fast,
who keeps the Shabbat without desecrating it, and
keeps his hand from doing any evil." Let no foreigner who has bound
himself to HaShem say, "HaShem will surely exclude me from his
people." And let not any eunuch complain, "I am only a dry
tree." For this is what HaShem says: "To the eunuchs who keep my
Shabbats, who choose what pleases me and hold fast to my covenant--
To them I will give within my temple and its walls a
memorial and a name better than sons and daughters; I will give them an
everlasting name that will not be cut off. And foreigners who bind themselves
to HaShem to serve him, to love the name of HaShem, and
to worship him, all who keep the Shabbat without desecrating it and who hold
fast to my covenant-- These I will bring to my holy
mountain and give them joy in my house of prayer.
Their burnt offerings and sacrifices will be
accepted on my altar; for my house will be called a
house of prayer for all nations." The Sovereign HaShem declares--he who gathers the exiles of Israel: "I will gather still others to them
besides those already gathered."
When is HaShem near? Surely He is near during Yamim Noraim (the Awesome Days)! The Yamim Noraim are the ten days from Yom Teruah to Yom
HaKippurim (the day of Atonement).
On Yom Teruah it is the duty of HaShem's people to recite:
Tehillim (Psalms) 118:24 This is the day HaShem has made; let us rejoice and be glad in it.
Let us strive to draw near to HaShem even as His Mashiach
was near to Him:
Yochanan
(John)
The Torah’s teaching on this feast is very
brief, consisting of only two passages:
Vayikra (Leviticus) 23:23-25 HaShem said to Moses, "Say to the Israelites: 'On
the first day of the seventh month you are to have a
day of rest, a sacred
assembly commemorated with shofar blasts. Do no regular work, but present an
offering made to HaShem by fire.
Bamidbar (Numbers) 29:1 "'On the first day of the seventh month hold a
sacred assembly and do no regular work. It is a day for you to sound the shofarot.
Chazal, our sages, teach us that we are NOT to sound the shofar on Shabbat
in accordance with the above passage from Vayikra (Leviticus). This pasuk
indicates that the shofar in not sounded but commemorated. This is in
accordance with the understanding that we do do not carry, even a shofar, from
a private domain to a public domain on Shabbat. The reason we do not carry is
because carrying from a private to a public domain was one of the labors
required to build the Mishkan (Tabernacle). The Talmud also speaks of this issue of carrying a shofar on Shabbat:
Rosh HaShana 29b MISHNAH. IF THE
FESTIVE DAY OF NEW YEAR FELL ON A SHABBAT, THEY USED TO BLOW THE SHOFAR IN THE TEMPLE
GEMARA. Whence [in
the Scripture] is this rule derived? — R. Levi b.
Lahma said: One verse says, a solemn rest, a memorial of blast of horns, while another verse says,it is a day of blowing
the horn unto you! [Yet] there is no contradiction, as one refers to a festival which falls on Shabbat and the other to a
festival which falls on a weekday. Raba said: If the prohibition [on Shabbat]
is from the Written Law, how comes the shofar to be
blown in the Temple? And besides, [the blowing] is no
work that a text should be needed to except it. For it was taught in the
Shabbath 35b The
Since Yom Teruah lasts for forty-nine hours and spans two days, even when
one day is Shabbat, the other will be a weekday.
This means that on Yom Teruah the shafar is ALWAYS sounded!
The following excerpt is from the Jewish Encyclopedia:
"Originally, the New Moon was not fixed by
astronomical calculations, but was solemnly proclaimed after witnesses had
testified to the reappearance of the crescent of the moon. On the 30th of each
month, the members of the High Court (Bet Din Gadol – The Sanhedrin) assembled
in a courtyard in Jerusalem, named Beit Ya'azek, where
they waited to receive the testimony of two reliable
witnesses; they then sanctified the New Moon. If the moon's crescent was not
seen on the 30th day, the New Moon was automatically celebrated on the next
day."
According to the Talmud the witnesses were
entertained lavishly to induce witnesses to come forward. They were then tested
to ascertain that they were true witnesses[2]:
Rosh HaShana
23b: MISHNAH. THERE WAS A LARGE
COURT IN
GEMARA. The
question was raised: Do we read here Beth Ya'azek or Beth Ya'zek? Do we read
Beth Ya'azek, regarding the name as an elegantia[6]
based on the Scriptural expressions, And he ringed it round and cleared it of
stones?[7] Or do we read Beth Ya'zek,
taking the name to connote constraint,[8] as
it is written, being bound in chains?[9] —
Abaye said: Come and hear [a proof that it is the former]: THEY USED TO
ENTERTAIN THEM LAVISHLY THERE SO THAT THEY SHOULD HAVE AN INDUCEMENT TO COME.
[This is not conclusive], as perhaps they treated them in both ways.[10]
MISHNAH. HOW DO THEY TEST THE WITNESSES? THE
PAIR WHO ARRIVE FIRST ARE TESTED FIRST. THE SENIOR OF THEM IS BROUGHT IN AND
THEY SAY TO HIM, TELL US HOW YOU SAW THE MOON — IN FRONT OF THE SUN OR BEHIND
THE SUN?[11] TO
THE NORTH OF IT OR THE SOUTH? HOW BIG WAS IT, AND IN WHICH DIRECTION WAS IT
INCLINED?[12] AND HOW BROAD WAS IT? IF
HE SAYS [HE SAW IT] IN FRONT OF THE SUN, HIS EVIDENCE IS REJECTED.[13] AFTER THAT THEY WOULD
BRING IN THE SECOND AND TEST HIM. IF THEIR ACCOUNTS TALLIED, THEIR EVIDENCE WAS
ACCEPTED, AND THE OTHER PAIRS WERE ONLY QUESTIONED BRIEFLY,[14]
NOT BECAUSE THEY WERE REQUIRED AT ALL, BUT SO THAT THEY SHOULD NOT BE
DISAPPOINTED, [AND] SO THAT THEY SHOULD NOT BE DISSUADED FROM COMING.[15]
GEMARA. ‘IN FRONT
OF THE SUN’ is surely the same as ‘TO THE NORTH OF
IT’, and ‘BEHIND THE SUN’ is surely the same as TO THE SOUTH OF IT’?[16] — Abaye said: [It means],
whether the concavity of the moon is in front of the sun or behind the sun.[17] If he says, in front of
the sun, his evidence is rejected, since R. Johanan has said: What is meant by
the verse, Dominion and fear are with him, He maketh peace in his high places?[18] Never did the sun behold
the concavity of the new moon nor the concavity of the rainbow. It never sees
the concavity of the moon, so that she should not feel humiliated.[19] It never sees the
concavity of the rainbow so that the worshippers of the sun should not say, He
is shooting arrows [at those who do not worship him].[20]
* * *
Yom Teruah is always celebrated for two days, even
in
These days of Yom Teruah are called “yoma arichta” (one long day) to
indicate that the sanctity of both is not a doubtful sanctity, but a definite
one. See also KNOWDAY
The reason that we celebrate for two days is because if we waited to start
our celebration until after the new moon had been
sanctified, we would have missed half the celebration because the new moon can
only be sanctified during daylight hours. The new moon is also very difficult
to see on the first day because it can be seen only about sunset, close to the
sun, when the sun is traveling north. So, looking for a very slim faint
crescent moon, which is very close to the sun, is a very difficult thing to do.
This two day celebration makes me think of:
Matityahu (Matthew) 24:29-39 "Immediately after the distress of those days 'the
sun will be darkened, and the moon will not give its light; the stars will fall
from the sky, and the heavenly bodies will be
shaken.' "At that time the sign of the Son of Man
will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the
clouds of the sky, with power and great glory. And he will send his angels with
a loud shofar call, and they will gather his elect
from the four winds, from one end of the heavens to the
other. "Now learn this lesson from the fig tree:
As soon as its twigs get tender and its leaves come out, you know that summer
is near. Even so, when you see all these things, you know that it is near,
right at the door. I tell you the truth, this generation will certainly not
pass away until all these things have happened. Heaven
and earth will pass away, but my words will never pass away. "No one knows about that day or hour,
not even the angels in heaven, nor the Son, but only the Father. As it was in
the days of Noah, so it will be at the coming of the
Son of
Matityahu (Matthew) 25:13 "Therefore keep watch, because you do not know the day or the hour.
Marqos (Mark) 13:28-37 "Now learn this lesson from the fig tree:
As soon as its twigs get tender and its leaves come out, you know that summer
is near. Even so, when you see these things happening, you know that it is
near, right at the door. I tell you the truth, this generation
will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never
pass away. "No one knows about that day or hour,
not even the angels in heaven, nor the Son, but only
the Father. Be on guard! Be alert! You do not know when that time
will come. It's like a man going away: He leaves his house and puts his servants
in charge, each with his assigned task, and tells the one at the door to keep watch.
"Therefore keep watch because you do not know when the owner of the house
will come back--whether in the evening, or at
Revelation
I Thessalonians 5:1-11 Now, brothers, about times and dates we do not need to write to you, For
you know very well that the day of the Lord will come
like a thief in the night. While people are saying, "Peace and
safety," destruction will come on them suddenly, as labor
pains on a pregnant woman, and they will not escape. But you, brothers, are
not in darkness so that this day should surprise you like a thief. You are all
sons of the light and sons of the day. We do not belong to the night or to the
darkness. So then, let us not be like others, who are asleep,
but let us be alert and self-controlled. For those who sleep,
sleep at night, and those who get drunk, get drunk at night. But since we
belong to the day, let us be self-controlled, putting on faith and love as a
breastplate, and the hope of salvation as a
helmet. For God did not appoint us to suffer wrath but to receive salvation
through our Lord Yeshua Mashiach. He died for us so
that, whether we are awake or asleep, we may live together with him. Therefore
encourage one another and build each other up, just as in fact you are doing.
The command seems to be that we know the season, but not the day or the
hour. Yom Teruah is the ONLY moed (appointment)
that we do not know the day or the hour in which to keep it. Therefore, we have
to be on the alert and watch for it. The Rabbinic suggestion that we not sleep
on Yom Teruah seems to be justified from these verses. According to the Mishna, Rosh Chodesh must be
announced during daylight hours.[21]
Abraham, in the Book of Jubilees, also stayed
awake and watched:
Jubilees, Chapter 12:15... And Terah went
forth from
Statistics:
Rosh HaShana cannot, in our fixed calendar,
fall on a Sunday, Wednesday, or Friday. That leaves four
days of the week that Rosh HaShana can fall. They are (with their frequency of
occurence): Monday (27.4%), Tuesday (11.5%), Thursday (32.1%), and Shabbat (28.9%). Notice that The frequencies of Monday,
Thursday,and Shabbat are roughly similar. Tuesday's frequency, on the other hand,
is less than half that of any of the other days.
Announcing the New Moon
Normally an announcement is made on the Shabbat preceding
the new moon. This announcement tells us the precise
time of the new moon and the name of the new month.
However, we do not make this
announcement on the last Shabbat of Elul, to announce
the new moon of Tishri. The Baal Shem Tov gave the following reason as to why
we do not make this announcement for the new month on the Shabbat preceding the
beginning of the month of Tishri, as we do on the Shabbatot
that precede all other new months:
"The seventh month [of the festival
calendar], which is the first month of the months of the year [of the calendar,
i.e., the month of Tishri], is blessed by HaShem
Himself on Shabbat Mevarchim, which is the last
Shabbat of the month of Elul. Thus empowered, the
Jewish people bless the [other] months, eleven times
in the year."[22]
The Baal Shem Tov then went on to explain what HaShem's blessing entails:
"Scripture states [in the beginning of the Torah portion of Nitzavim[23], 'You
are all standing today....' 'Today' refers to Rosh HaShanah, which is the day
of judgment.... You (the Jewish people) stand fast and upright on this day;
i.e., you are judged favorably. On the Shabbat preceding Rosh HaShanah which is
the last Shabbat of the month of Elul, we read the portion of 'You are all
standing today....' This is G-d's blessing on the Shabbat when we bless the
'seventh month,' [a month] that is satiated and satiates all Jews with abundant goodness the year round."
We understand from the above that although the month of Tishri is blessed
by HaShem Himself, nevertheless even this blessing is drawn down by the Jewish
people through their reading of the Torah on the preceding Shabbat.
The only difference between this and other months is that in the case of
the other months the blessing itself comes from the Jewish people, while the
blessing for Tishri is recited by HaShem Himself, though in order for it to be drawn down
below, the
Jewish people must read the portion of Nitzavim.
* * *
Rosh Chodesh literally means "beginning renewal" and idiomatically means the
"beginning of the month" or "new moon". Strong’s definition
is:
7218 ro'sh, roshe;
from an unused root appar. mean. to shake; the head (as most easily shaken),
whether lit. or fig. (in many applications, of place, time,
rank, etc.):-band, beginning, captain, chapiter, chief (-est place, man,
things), company, end, X every [man], excellent, first, forefront, ([be-])
head, height, (on) high (-est part, [priest]), X lead, X poor, principal,
ruler, sum, top.bands beginning beginnings beheaded captain captains chapiters
chief chiefest companies company ends every excellent first forefront head
heads height high highest lead principal rulers sum top tops
2320 chodesh,
kho'-desh; from 2318; the new moon; by impl. a month:-month (-ly), new moon.
----------------
Dictionary Trace --------------
2318 chadash,
khaw-dash'; a prim. root; to be new; caus. to rebuild:-renew, repair.
In the
Since the end of the Sanhedrin, the Beit Din Gadole, we no longer sanctify
the new moon as we used to. When the Beit Din Gadole is restored, we will
return to the old way of sanctifying the new moon. Now, we say the following
blessing on the third through the seventh day of the month, preferably on the Shabbat:
Kiddush Lavanah (The Blessing Over the New Moon):
Blessed are
You, HaShem our God, King of the universe whose word created the heavens, whose breath created all that they contain.
Statutes and seasons He set for them, that they
should not deviate from their assigned task. Happily, gladly they do the will
of their Creator, whose work is dependable. To the moon He spoke: renew
yourself, crown of glory for those who were borne in
the womb, who also are destined to be renewed and to extol their Creator
for His glorious sovereignty. Blessed are You, HaShem who renews the months.
David, King of
Israel, lives and endures.
For more insight into the Torah calendar, see the author’s study on CALENDAR.
Now, lets look at some background to help us understand the new moon:
The renewal of the moon represents good tidings. It represents the renewal
of man; renewal of the individual and of the community, "For they are destined to renew themselves
like her", the renewal of the kingship of Israel
and of the Kingship of heaven, which is the crux of
Rosh HaShanah.
Judah and Tamar had twins: Zerach and Peretz.
Zerach (shining) was so called on account of the sun which always shines, and
Peretz (breach) on account of the moon which is sometimes breached [i.e. its
light is sometimes hidden (at the end of the month) and sometimes completely
intact.] But Peretz [symbolizing the moon] was the first born, although the sun is greater than the moon? [i.e. why should the
firstborn be symbolized by the smaller orb?]. In a sense Zerach, who stuck out
his hand first, was to be the firstborn; but Peretz, the ancestor of the House
of David, was given the Divine privilege of actually being the first born. The
Davidic dynasty is likened to the moon because it underwent various stages of
ascendancy and descendancy.
Since the Davidic dynasty evolved from Peretz who was likened to the moon,
Chazal[25], when wishing
to inform the Jews in other countries that the New
Moon had appeared and been sanctified, would use the message 'David King of
The Hakhamim (Rabbis) taught that the heavenly court does not assemble for
judgment until the court on earth has sanctified the month. HaShem waits for
men![27]
Yom Teruah falls on the first day of the seventh month. By arrangement of
the calendar it cannot fall on Sunday, Wednesday, or Friday. This is to prevent
Yom HaKippurim from falling on the first or the sixth
day.
The first day begins a period of penitence lasting for ten
days, ending with Yom HaKippurim (Day of the Atonements). Yom Teruah is the only festival which has an uncertain beginning, since the
first day of the month, Rosh Chodesh, depends on
sighting of witnesses to the new moon. For this reason, even in
Notice that even Ezra observed two days:
Nehemiah 8:2-3 So on the first day of the seventh month Ezra the priest
brought the Law before the assembly, which was made up
of men and women and all who were able to understand. He read it aloud from
daybreak till
Nehemiah 8:13 On the second day of the month, the heads of all the families, along with
the priests and the Levites, gathered around Ezra
the scribe to give attention to the words of the Law.
Both days of Yom Teruah are considered as one long day possessing equal
sanctity.[28]
Just as judgment is executed by day, so also must the sanctification of the
month take place by day. All legal judgments are announced by day.
The name of the seventh month is "Tishri". This name has two possible meanings:
1. To loosen, to untie, or to dissolve. Thus the theme of Yom Teruah -
"Dissolve and pardon our iniquities".
2. "You shall begin" from:
Devarim (Deuteronomy) 16:9 Count off seven weeks from the
time you begin to put the sickle to the standing grain.
The names of the months are all Babylonian. Chazal have ruled that the
names remain Babylonian, even though idolatrous, because of what Jeremiah said
in:
Yiremyahu (Jeremiah) 16:14-15 "However, the days are coming," declares HaShem, "when men will no longer say, 'As surely as
HaShem lives, who brought the Israelites up out of Egypt,' But they will say, 'As surely as HaShem
lives, who brought the Israelites up out of the land of the north and out of
all the countries where he had banished them.' For I
will restore them to the land I gave their forefathers.
Chazal have ruled that we should return to biblical, that is numbered,
names when ALL Israel is restored to the land. In
the mean time, the names of the months are a reminder. The Sages have also
stated that there is deep meaning to these Babylonian names that speak to
HaShem's people today.
The Yom Teruah is a "moed", an appointment, with HaShem, like an appointment with a
doctor, it involves meeting at a particular place for a specific purpose.
Vayikra (Leviticus) 23:1-2 HaShem said to Moses, "Speak to the Israelites and
say to them: 'These are my appointed feasts (moed),
the appointed feasts (moed) of HaShem, which you are to proclaim as sacred assemblies (mikra)...
This feast is also a rehearsal meeting, a
"mikra". Like any rehearsal, this involves particular costumes,
words, and props:
Vayikra (Leviticus) 23:23-25 HaShem said to Moses, "Say to the Israelites: 'On
the first day of the seventh month you are to have a day of rest, a sacred
assembly (mikra) commemorated with shofar blasts. Do
no regular work, but present an offering made to HaShem by fire.'"
The clothing, the prayers, the props (the shofar)
are all spelled out in the oral law. The way we
celebrate is nearly always spelled out in the oral Torah
rather than in the written Torah. Those who eschew the oral Torah have never
tried to fulfill the written Torah's commands.
Rosh Hashanah - Which means
the beginning or "head" of the year. Most Jews
use this name to refer to this feast (moed). This name is mentioned only once in the
scriptures in:
Yehezekel (Ezekiel) 40:1 In the twenty-fifth year of our exile, at the beginning
of the year, on the tenth of the month, in the fourteenth year after the fall
of the city--on that very day the hand of HaShem was upon me and he took me there.
Chazal recognize that this is not referring to Yom Teruah, but to Yom HaKippurim in a Jubilee year.
Yom Teruah: Which means a
day of blowing (the shofar) or breathing.
This name is found in:
Bamidbar (Numbers) 29:1 "'On the first day of the seventh month hold a sacred assembly and do no regular work. It is a day
for you to sound the shofarot.
and
Vayikra (Leviticus)
Teruah in Hebrew means not only a certain unique
sound. It also connotes "to break", as the prophet Yeshayahu (Isaiah)
says Roah Hisroah Haaretz (24:19),
after the earth quaked, something broke to pieces. Teruah is associated with
breakage and damage, for example we find the people of
Yom
Ha-Zekaron: Which means a day of memorial or remembrance. This is
derived from the above verse [Vayikra (Leviticus) 23:24].
Rosh HaShanah:
This is the common name used by most Jews. This
name appears twice in the Torah: first in Vayikra 23:24 - "...In the
seventh month, on the first day of the month, shall you have a Shabbat, a remembrance of blowing of horns ("zikhron teruah"), a holy
gathering...", and later in Bamidbar 29:1 - "...It is a day of
blowing the horn ("Yom Teruah") to you". What is the
significance of this "Yom Teruah"? On what basis do the Sages identify
this day as the Day of Judgment (Yom HaDin)? Why do the Sages call this day
'Rosh HaShana' while the Torah makes no mention of this term?
Apparently we have only one source to guide us in understanding the
biblical significance of the 'Yom teruah', the 'Parshat HaHatzotzrot',
the portion dealing with the shofarot. For our purposes the last two pesukim of
this parsha are of particular note: “And if you go to war in your land against
the enemy that oppresses you, then you shall blow an alarm with the shofarot ("veharei'otem b'hatzotzrot"); and
you shall be remembered ("veniz'kartem") before HaShem your God, and
you shall be saved from your enemies. Also in the
day of your gladness, and in your solemn days, and in the beginnings of your
months, you shall blow with the shofarot ("ut'ka'tem b'hatzotzrot")
over your burnt offerings, and over the sacrifices
of your peace offerings; that they may be to you for a remembrance ("l'zikaron")
before your God - I am HaShem.
Yom Hakeseh (The Day of
Concealment) - The sages say that the verse:
Tehillim (Psalms) 81:3 Sound the ram's horn at the New Moon, and when the moon is full, on the day of our
Feast;
Should be translated:
Tehillim (Psalms) 81:3 Blow the shofar at the new moon, at the covered time for our feast day.
Which is the feast on which the moon is covered
over? You must say that this is Yom Teruah[29]; and it is written in this
connection:
Tehillim (Psalms) 81:4 This is a decree for Israel,
an ordinance of the God of Jacob.
Tehillim (Psalms) 81:1-16 {For the director of music. According to
<gittith.> Of Asaph.} Sing for joy to God our strength; shout aloud to
the God of Jacob! Begin the music, strike the tambourine, play the melodious
harp and lyre. Sound the ram's horn at the New Moon, and when the moon is covered, on the day of
our Feast; This is a decree for
All that transpires on this day is characterized by concealment. All other festivals fall either when the moon is full or near
full. Yom Teruah, however, falls on the first day of the month, when the new moon is just barely revealed. The House of Israel is symbolically compared to the moon
and is radiant on its Shabbats and Festivals. On Yom
Teruah, however,
The very character of Tishri one, as the Day of Judgment, is similarly
concealed and is not mentioned explicitly in the Torah, so that a person might
not be apprehensive over his sins all year and not delay his teshuva
(returning) till Yom Teruah.
Yom HaDin: Which means a
Day of Judgment. In anticipation of this judgment, we begin teshuvah, to
repent, at the beginning of Elul, thirty days earlier.
We will have our final time for repentance at the end of this forty day period, on Yom HaKippurim.
[Note that His Majesty King Yeshua, the Mashiach’s fast for
forty days in the wilderness is very much related to this festival of Yom
HaKippurim.] Repentance is also the important concept in the ritual of
tashlich, where we symbolically cast our sins away, on this day.
On this day man is judged for all of his actions, and all that will
transpire and occur during the coming year is recorded. The Talmud[30]
derives this from the verse:
Devarim (Deuteronomy)
Rosh Hashanah was ordained as a day of judgment for two
reasons:
1. This is the day the world was created. The
world was created by Elokim, the name used when the attribute of justice is exercised.
2. This is the day Adam was judged, he repented,
and he was forgiven. Yom Teruah is “the sixth day” when Adam was created. This is also the day when Adam will be reborn
into an indestructible body.
The teaching of the Sages that each person is judged on Rosh Hashanah does
not refer to whether a person will merit Gan Eden, the Garden of Eden, if he is worthy, or Gehinom
and eternal destruction if he is unworthy. Rather, man is judged on Rosh
Hashanah concerning only this world: Whether he is
worthy of life and peace, or death and affliction.
* This is the day that
* This is the coronation day of the King of kings.
* This is resurrection day.
* This is a day for judgment. Psalm 81:4
* This is a day to remember the fathers.
* This is a day to blow the shofar.
* This is the day that the world was created.
The Jewish New Year's day, known to all by the Hebrew name of Rosh HaShana,
is singled out by the Talmud as both the start of
the Jewish year, and the annual Day of Judgment. This may come as a surprise to
the innocent reader of the Torah. After all, the Torah[31] refers to the
holiday celebrated on the first day of the seventh month
(=Tishri) only as "Yom Teruah" (The Day of Shofar-blasts).
Chazal however, point out that there indeed are biblical indications
supporting our Mesorah regarding the Rosh HaShana
holiday. In Devarim 11:12 the Torah tells us that our destiny, whether
financial, physical, or other, is preordained on
one day each year for the entire duration of that year[32]. The Gemara
identifies the day on which this judgment takes place with the Yom Teruah of
Bamidbar,[33] basing
this on Tehilim 81:4: "Sound the Shofar on the New Moon, on the day that marks our holiday, for it is [time for] the judgment of the God
of Yaakov." Since there is only one holiday
that occurs on a new moon, namely, Yom Teruah, the "time of judgment"
referred to must be on that same holiday, the day we call Rosh HaShanah. The
mention of the Shofar in the verse from Tehilim
bears out the contention that it is referring to the Yom Teruah holiday.
Besides being the beginning of the year in terms of the formulation of man's
yearly destiny, the first of Tishri is considered the first day of the year for
several other Halachic purposes. It is the day on
which the Sabbatical and Jubilee
years begin, and it is the first day of the year in terms of calculating Ma'aser (Tithe) and Orlah (see Vayikra 19:23). It is
also the day on which the date for legal documents (nowadays the figure 5768 is
used) goes up one notch[34].
The festival Torah cycle has the following
readings:
Day 1:
Bereshit (Genesis) 21:1-34
Maftir: Bamidbar (Numbers) 29:1-6
Haftarah: 1 Samuel 1:1 - 2:10
The theme of the readings is "remembered". Sarah and Hannah will
be remembered by HaShem. A Talmudic
dictum[35] says
that on Yom Teruah, Sarah, Rachel, and Hannah were "remembered".
Day 2:
Bereshit (Genesis) 22:1-24
Maftir: Bamidbar (Numbers) 29:1-6
Haftarah: Yiremyahu (Jeremiah) 31:1-19
The Akeida Yitzchak (the binding of Isaac) is the
subject of this days Torah reading. This passage was selected to recall the
faith of Abraham and Isaac during this episode. Ran
adds that one of the reasons for blowing the shofar on this day is to recall
the Akeidat Yitzchak at which a ram was sacrificed in place of Isaac. The left
horn (shofar) of Isaac’s ram was blown when the Torah was given at Mt. Sinai,
and the longer right one will be blown when Mashiach
comes.[36]
The last verse of the Haftarah is the special theme for this day:
repentance.
The Torah readings of Yom Teruah are Bereshit chapter 21 on the first day
and Bereshit chapter 22 on the second day. The Hakhamim have associated the first day of the seventh month as the birthday of both
Yitzchak and Shmuel. This association (of the root "z.k.r." and of
the idea to remember) hint towards the choice of the first day's Torah and
Haftarah reading (the first day's Torah reading describes the birth of Yitzchak
and the Haftarah of the first day describes the birth of Shemuel and the prayer of Hannah (1 Samuel 1:1-2:10)).The Torah reading
of the second day describes the binding of Yitzchak.
The reason for the choice of this chapter is explained in the Talmud:
Rosh Hashanah 16a R. Abbahu said, "why is a ram's horn blown? The Holy One, Blessed be
He, said: Blow the ram's horn in order that I will
remember the binding of Yitzchak, son of Abraham and
so that I will consider it as if you yourselves had bound yourselves to me.
The readings also show HaShem's mercy on Hagar,
Yishmael, and Yitzchak and also the idea of trying
Abraham ("And HaShem tested Abraham" Gen.22:1), and his being found
as a God-fearing person. An additional reason for the choice of the Haftarah
for the first day is the fact that there are nine
mentionings of HaShem's name in the prayer of Hannah.
These correspond to the nine blessings contained in the Hazarah (repeat prayer)
of Musaf on Rosh Hashanah. In addition the nature of the mentionings of
HaShem's name in the prayer of Hanah are very appropriate and correspond to
some of the ideas of the day. For example, HaShem is a God of Knowledge, HaShem kills and revives, HaShem makes
poor and wealthy, the earth is HaShem's and God judges the ends of the earth.
The Haftarah of the second day is Jeremiah chapter 31. Rashi[37]
explains the choice of this portion as based on the last verse of the Haftarah:
Yeremiyahu (Jeremiah) 31:19 Isn't Ephraim my precious son, a delightful child, as
soon as I speak of him I surely remember him and ...I will surely have mercy
upon him.
This is one of the verses recited in the "Zichronot" section of
the Musaf (Additional) prayer. Additionally, it is likely that as Rosh Hashanah
begins the period known as the ten days of repentance,
the poignant confession of Ephraim found at the end of the Haftarah serves as a
model for repentance and desire to connect again to HaShem. The prophet
exclaims: "I have heard the wandering Ephraim: He has chastised me and I
have learned my lesson, like an untamed calf, bring me back and I will return,
because you are HaShem my God. Because I have returned and I have regretted,
and after I was made to know, I clapped my hand to my thigh, I am ashamed and
embarrassed because I bear the disgrace of my youth. "The heartfelt
repentance displayed by these verses brings about HaShem's compassionate and
merciful memory of his child Ephraim. The Haftarah thus models the type of
wholehearted repentance necessary to bring about HaShem's compassionate
acceptance of His children.
(from the "Gateway to Judaism")
The Shofar: This ancient wind instrument is
traditionally blown on Yom Teruah except when the holiday
falls on the Shabbat. It is to remind the
worshippers of HaShem's providence, of the ram that was substituted for the sacrifice of Isaac, and of HaShem's
revelation at Sinai. During the month of Elul, the
shofar is sounded every day except the Shabbat,
after the morning service, as a reminder of the coming days of judgment. Since
this festival lasts for two
days, the shofar will always be sounded!
The Rosh Hashanah Machzor (prayer book) has a VERY interesting reading that
is part of the shofar service. We have just sounded TEKIAH SHEVARIM-TERUAH
TEKIAH, three times, then a prayer that is inserted by
some congregations is read. That prayer says:
“May it be Your will that the tekiah-shevarim-Teruah-tekiah blasts that we
sound be embroidered into the [heavenly] curtain by the appointed angel , just
as You accepted prayers through Elijah, who is remembered for good; Yeshua (the Kohen Gadol),
minister of the inner Chamber, and the ministering angel; and may You be filled
with mercy upon us. Blessed are You, Master of Mercies.”[38]
The shofar has played a major role in several
biblical events:
1. When the Torah was given:
Shemot (Exodus) 19:16-19 On the morning of the third day there was thunder and
lightning, with a thick cloud over the mountain, and a very loud shofar blast. Everyone in the camp trembled. Then Moses
led the people out of the camp to meet with God, and
they stood at the foot of the mountain.
2. When the walls of
Yahoshua (Joshua) 6:20 When the shofarot sounded, the people Teruah’d,
and at the sound of the shofar, when the people gave a Teruah gadol, the wall
collapsed; so every man charged straight in, and they took the city.
3. When Mashiach returns:
Zechariah 9:13-15 I will bend
I Thessalonians 4:13-18 Brothers, we do not want you to be ignorant about those
who fall asleep, or to grieve like the rest of men,
who have no hope. We believe that Yeshua died and
rose again and so we believe that God will bring with Yeshua those who have
fallen asleep in him. According to the Lord's own word, we tell you that we who
are still alive, who are left till the coming of the Lord, will certainly not
precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the
archangel and with the shofar call of God, and the dead in Mashiach will rise first. After that, we who are still
alive and are left will be caught up together with
them in the clouds to meet the Lord in the air. And so we will be with the Lord
forever. Therefore encourage each other with these
words.
4. To gather the outcast of
Yeshayahu (Isaiah) 27:12-13 In that day HaShem will thresh from the flowing
Euphrates to the Wadi of
Traditionally, one hundred notes are sounded during the Rosh HaShana service.
There are two main series of shofar blasts, each consisting of a number of
sets. The shofar is blown during the Musaf (additional) service on Rosh
Hashanah. The first series (30 blasts) is blown before the Musaf silent prayer (Amidah). The second series (30 blasts) is blown
during the repetition of Musaf, integrated into narratives describing HaShem's
kingship (Malkiyot), remembrance of our ancestor's merit (Zichronot), and hopes
for the messianic era (Shofarot). For Ashkenazim, the remaining blasts fall at
the end of the service; for Sephardim, they are split between the silent Musaf
and the end of the service.
Laws of Shofar Blowing
The commandment to hear
the shofar blowing requires conscious intent to fulfill the mitzva. Because this is a legal action, it must take
place during daylight hours, from sun up till sun down. Thos who hurry to
fulfill the mitzva are praise worthy.
The shofar blower recites two blessings; the
community must listen to the blessings and respond, "Amen"; to each
one. One should stand during the
recitation of the blessings and for all of the shofar
blasts. It is forbidden to speak from the beginning of the first blessing until
after the final shofar blast (at the end of Mussaf).
There are four different sounds associated with the
blowing of the shofar during the Yom Teruah service.
These sounds are interpreted as follows:
1. TEKIAH - A pure unbroken sound that calls man to search his heart,
forsake his wrong ways, and seek forgiveness through repentance.
2. SHEBARIM - A broken,
staccato, trembling sound. It typifies the sorrow that comes to man when he
realizes his misconduct and desires to change his ways.
3. TERUAH - A wave-like sound of alarm calling upon man to stand by the
banner of HaShem.
4. TEKIAH GEDOLAH - The prolonged, unbroken sound
typifying a final appeal to sincere repentance and atonement.
In Bamidbar (Numbers) 10:7, two notes are
specifically differentiated. There it says:
Bamidbar
(Numbers) 10:7 But when the
congregation is to be gathered together, ye shall blow, but ye shall not sound
an alarm.
by which tekuah is differentiated from hariah. Tekiah is accordingly a
different note to teruah and they have different meanings for the purpose of
giving signals. Tekiah is the signal for gathering
about Moses, Teruah, the signal to strike camp. It nevertheless, in verses 5
and 6 the order for the signal to strike camp does
not run: ירעו תרועה תרועה והרעותם, but: יתקעו תרועה, תרועה ותקעתם, the breaking up signal is described as a combination
of teruah and tekiah, the teruah is to be introduced by a tekiah, (תרועה
והרעותם), and concluded by one (יתקעו תרועה). There by the assembling signal is differentiated
from the breaking up signal by תריעו ולא תתקעו that the tekiah is blown without a following teruah[39]. The
word תקע
means to bring something energetically into something else: to ram home, to
thrust into, to sink, to plunge into. Hence also the term used for the symbolic
binding by a handshake as a sign of assurance and emphasis on the transaction
to be made. By it, the one party thrusts his hand to remain (symbolically)
permanently in the hand of the other. Here, at a wind instrument it designates
the sustained unbroken note produced by a prolonged blowing of air into the
shofar. It is the calling note, calling your attention and holding you.
The word teruah from רעע, רוע, to break, designates the broken note interrupted by
shorter or longer quavers (shevarim or teruah). It is the note for bustling,
speeded activity, the signal for breaking up. The combined notes of tekiah and
teruah as a signal for decampment and moving on
worked as follows: the tekiah called the people to attention to Moses. If no
teruah were to follow, they had to hurry to him to receive his orders. But the
teruah following immediately, informed them at once that it was a signal for
striking tents and breaking up camp. And then the final tekiah after packing
up, called them forward thither to where HaShem had
indicated their new resting place. Quite in this way, with every teruah
consisting of the threefold note introduced by, and concluding with, a tekiah
does tradition teach the procedure for blowing the prescribed teruah on the
shofar on Yom Teruah and יובל.... The preparatory tekiah would be the summons in
general to listen to HaShem, to receive from Him the orders for the day. Then
the teruah would then give His order to be breaking off and away from every
attachment that estranges us from HaShem, and from
consciousness of having the power of moral freedom
of will, and leaving everything worthless behind,
in short in giving up everything in our present mode of life which is
displeasing to HaShem. The tekiah which then follows, calls one to the new
standpoint, to the new attitude to life, to faithfully giving oneself up to
following the road set out by HaShem, which alone is
the path of freedom, and which is blessed by the
favor of HaShem.[40]
Before the shofar is sounded, the Baal Tokea (the shofar blower) prepares
himself for his task of blowing the shofar for the congregation and says:
"I am prepared to fulfill HaShem's commandment to blow the shofar, as it is prescribed in the Torah, 'a day of
blowing unto you.'"
The Baal Tokea then recites the following blessing:
Baruch ata
HaShem Eloheinu melech ha-olam, asher kidishanu bemitzvotav vetzvivanu leshemoa
kol shofar.
Blessed are You, HaShem, our God, King of the universe, Who has sanctified
us with your commandments and has instructed us to hear the shofar.
Baruch ata
HaShem Eloheinu melech ha-olam, asher kidishanu bemitzvotav vetzivanu lazman hazeh.
Blessed are You, HaShem, our God, King of the universe, Who has kept us
alive, sustained us, and brought us to this season.
* * *
Devarim
(Deuteronomy) 11:25 And all the
nations of the land will see that the name of HaShem is
called on you (Ki Shem HaShem Nekrah) and they will fear you”.
During the prayers on each day of Rosh Hashanah
we blow 100 Tekiyot. These 100 Tekiyot contain 300 different sounds. The Tekiah
is 1, the Shevarim is 3, and the Teruah is 9. There
are ten different sets of Tekiyot.
Each set contains the following:
4 Tekiah, Shevarim, Teruah, Tekiah
3 Tekiah, Shevarim, Tekiah
3 Tekiah, Teruah, Tekiah
Ten Tekiyot
There are ten of these sets throughout the prayers. Each of these sets
contains:
6 Tekiyot
6 Shevarim
18 Teruot
30 sounds in total. x 10 sets = 300 sounds throughout the day.
The verse says: Ki Shem HaShem Nekrah. The Roshei Teivot (first letter of each word) of the words Shem HaShem Nekra are Shin, Yud, Nun which spells the word Shin,
whose gematria is 300, a remez to the 300 sounds. The
last letters of the same words are Mem, Hey, Alef,
which spell the word Meah, whose gematria is 100, a remez to the 100 Tekiyot.
There are several differences between Ashkenazim and Sepharadim in the
sound, content and blowing of the Shofar, and even in the Shofar itself.
Sepharadim blow during both the silent 'Amidah and the repetition and blow a
total of one hundred and one calls (101 is the Gematria for
Shofar Sounds
TEKIAH, SHEBARIM, TERUAH, TEKIAH GEDOLAH, Combinations
of one hundred of these sounds are arranged in three sets of blasts:
1. "tashrat"
TEKIAH, SHEBARIM, TERUAH, TEKIAH
TEKIAH, SHEBARIM, TERUAH, TEKIAH
TEKIAH, SHEBARIM, TERUAH, TEKIAH
2. "tashat"
TEKIAH, SHEBARIM, and TEKIAH
TEKIAH, SHEBARIM, and TEKIAH
TEKIAH, SHEBARIM, and TEKIAH
3. "tarat"
TEKIAH, TERUAH, and TEKIAH
TEKIAH, TERUAH, and TEKIAH
TEKIAH, TERUAH, and TEKIAH GEDOLAH
(Rosh HaShanah Machzor, Mezorah Publications)
The Talmud[41] explains that the nine blasts are derived from a combination of three separate verses dealing with the shofar (Vayikra 25:9, 23:24; Bamidbar 29:1). Taking all
three verses together, we find the word TERUAH mentioned three times; this
accounts for the three TERUOT. The TEKIAH before each TERUAH is derived from
the verse: And you shall sound the shofar, a
TERUAH... (Vayikra (Leviticus) 25:9). Here we see that preceding the TERUAH
there is a simple sounding of the shofar, i.e., extended and unvaried, for it
is referred to simply by the word shofar. After the TERUAH we again find that
there is to be a simple sounding of the shofar, for the verse continues: You
shall sound the shofar. Thus there are nine blasts in all, TEKIAH, TERUAH,
TEKIAH, sounded three times. These, then, are the blasts of the scriptural
order.
On the Rabbinic level, there are more shofar blasts, the extra ones
necessitated by doubt as to the nature of the Biblical TERUAH. One possibility
is that when the Torah calls for TERUAH, it means a sound similar to the sound
of groaning, the type of blast now called SHEBARIM, literally broken. Another
possibility is that the Biblical TERUAH is the sound of whimpering, the
intermittent quavering blast that we refer to as TERUAH. A third possibility is
that what the Torah meant by TERUAH is a combination of both of these sounds.
In order to fulfill all possible meanings, R' Abahu in
R' Hai Gaon was asked, how it is possible that doubt could arise as to the
nature of a mitzva (the Biblical TERUAH) which is
performed every year? The gist of his reply is: From earliest times there were
two customs in
Tehillim (Psalms) 89:15 Blessed [is] the people that know the joyful TERUAH:
they shall walk, HaShem, in the light of thy
countenance.
In the Rosh HaShanah Machzor, on both days, we read the following:
"May it be Your will that the tekiah-shebarim-Teruah-tekiah blasts
that we sound be embroidered into the [heavenly] curtain by the appointed angel
[טרטיאל], just as You accepted prayers through Elijah, who is
remembered for good; Yeshua (the Kohen
Gadole), minister of the inner chamber, and the ministering angel; and may
You be filled with mercy upon us. Blessed are You Master of Mercies." [42]
Here is the first place I have found, in an orthodox publication, the name
of our High Priest, Yeshua.
* * *
Devarim (Deuteronomy) 28:10 And all the nations of the land will see that the name of HaShem is called on you and they will fear you.
 |
R. Isaac said: "Why do we sound the shofar
on Yom Teruah? You ask, why do we sound? The All-Merciful has told us to
sound!"[43]
“We find that when the Torah speaks of Rosh HaShana, it tells us "Yom
Teruah yih'yeh lachem," "a day of teruah (sounding the horn) should be to you." Although the verses do not
elaborate on what type of horn or instrument is being sounded, our sages have
taught us that it refers to the Shofar, which is
usually a ram's horn.
Why do we sound the Shofar? What is it supposed to accomplish? The Sefer
HaChinuch (Book of Education) tells us that we must understand the nature of
"man", human beings. As 'man' is a creature from the physical realm, he is only aroused and inspired to
action by something stirring, something that will cause him to snap out of the
ordinary routine. We see this concept in practice at a time of war: In order to
stir up the troops, shofarot are sounded, in hope that this arouses and
motivates the soldiers to action. On Rosh HaShana, we do the same. We
"awaken," by means of the Shofar, all who are to be judged on this
day. We try to incite all who have sinned to plead with HaShem
and request mercy from Him when judging. HaShem is receptive, as he is
gracious, compassionate and forgiving, of those who return to Him with a
complete heart. If the sounding of the Shofar has its
intended effect, HaShem will graciously accept the repentance of all on Rosh
HaShana.[44]
The sound that emanates from and the shape of the Shofar are meant to
inspire us as well. The Sefer HaChinuch writes that the Shofar is a reminder
that man should strive to break the impulses of his heart which are evil with
the sinful cravings of the world. How does the sound of the Shofar accomplish
this? The actual sound emitted from the Shofar is broken; it is not one
straight note, but a series of staccato blasts. The broken sound reminds us
that we have a job of "breaking" to do as well, the breaking of our
evil inclination. The shape of the Shofar is not straight like a shofar.
Rather, the end of the Shofar is curved and bent. This bent shape is to remind
us that we should bend our hearts in subservience to HaShem.”
A. The first day
of Yom Teruah can fall only on the second, third, or fifth day of the week, or
on Shabbat. It can never fall on the first, fourth,
or sixth day of the week. This regulation is an ordinance of Chazal (Our
Sages).
B. It is
customary, in some Ashkenazi and most Sephardi synagogues,
to wear white kittels on this day.
C. The Temple / synagogue service included the musaf
(additional) service for both Rosh Chodesh and Yom
Teruah.
D. As at all Shabbats and festivals,
candles are lit. The following two blessings are sung:
Blessed are You, HaShem, our God, King of the universe, Who has sanctified
us with His commandments, and has instructed us to kindle the light of the
festival.
Blessed are You, HaShem, our God, King of the universe, Who has kept us
alive, sustained us, and brought us to this season.
A twenty-four hour candle is used so that it's light may be enjoyed for
both days of the festival.
E. One of the
customs for Yom Teruah is to avoid sleeping, especially
during the evening and morning hours, and to study Torah, or recite
“Tehillim” (Psalms) while awake. If one is idle, it
is as if he slept. It is stated in the Jerusalem Talmud: “If one sleeps at the
year’s beginning (i.e. on Yom Teruah), his good fortune likewise sleeps. And if
one’s head aches and he would find it difficult to utter the Mincha (afternoon)
prayer with proper concentration, because of fatigue,
he is permitted to nap briefly during the afternoon.
F. In the Yom
Teruah Amidah[45], we
recite one of the most well known prayers of the
daily service, Aleinu. Indeed, Yom Teruah is the time for which it was
originally created, by Joshua, just as they crossed the
(Aleinu and V'Anachnu)
It is
incumbent upon us to praise the Master of all, to exalt the creator of the
world, for He has made us distinct from the nations and unique among the families
of the earth. Our destiny is not like theirs, our calling is our task.
We therefore
bow, bend the knee, and prostrate ourselves in awe and thanksgiving before the
One who is sovereign over all, the Holy One, blessed be He. For He stretched
forth the heavens like a tent and established the
earth. Truly there is none like our Lord and King. As the Torah says,
"You
shall know this day and reflect in your heart that it is the Lord who is God in
the heavens above and on the earth beneath, there is none else."
We hope,
HaShem our God, to soon behold Your majestic glory when all abominations shall
be removed and all false gods shall be at an end.
Then shall the
world be perfected under the rule of the Lord Almighty and all mankind shall
call upon Your name. For to You every knee must bow and
every tongue declare that You are God.
Reign over us
soon and forever. May the
The unique three middle blessings of the Rosh
HaShana Amidah correspond to the major themes of the High Holy Day: HaShem's
kingship over the Jewish people and the world (malchuyot); HaShem's remembering
us as a unique and eternal nation, (zichronot); and HaShem's revelation to, and
redemption of Israel
through the sound of the shofar (shofarot).
The blowing of the shofar is incorporated into the Musaf (additional) service
three times. Each one is followed by Biblical verses
that form the keynote of the entire service:
1. MALKIYOTH - The existence of
HaShem as ruler.
Tekiah Shevarim-Teruah Tekiah
Tekiah Shevarim Tekiah
Tekiah Teruah Tekiah
2. ZICHRONOTH - HaShem's divine
justice.
Tekiah Shevarim-Teruah Tekiah
Tekiah Shevarim Tekiah
Tekiah Teruah Tekiah
3. SHOFAROTH - HaShem's
revelation.
Tekiah Shevarim-Teruah Tekiah Tekiah Shevarim Tekiah
Tekiah Teruah Tekiah-Gedolah
There are three essential themes to Rosh Hashanah: Malchuyot (Kingship),
Zichronot (Remembrance) and Shofrot (Revelation). The musaf (additional) prayer
service is structured around these three themes. The Book of Our Heritage
elucidates:
“In the Kingship section we acknowledge G-d's creation of all existence,
His active supervision of the entire universe, and our acceptance of His
eternal rule.”
In the Remembrance section we proclaim our understanding that:
1) The Creator has a one on one relationship with every human being.
2) HaShem cares about what we do with our lives
and sees and remembers everything.
3) There are Divine consequences for our actions.
In the Revelation section we accept the Torah as if it were given once
again with thunder and lightning and mighty shofar
blasts. We also await the final redemption which
is to be heralded by the “shofar of the Mashiach”.
One of the central themes of Rosh HaShana is HaShem’s
kingship over the world. Chazal call this idea "Malkiyot", and it
appears as one of the three main topics of the Musaf Prayer
on Rosh HaShana. In addition, we find this idea in every Tefilah of Rosh
HaShana, as well as in the Rosh HaShana Kiddush. It seems that in order to
understand Rosh HaShana, we must understand its connection to HaShem's
kingship.
Maimonides explained the meaning of the sounds of the shofar as follows:
"Awake, ye sleepers from your slumber, and rouse you from your
lethargy. Scrutinize your deeds and return in repentance. Remember your Creator,
ye who forget eternal truth is the trifles of the hour, who go astray all your
years after vain illusions which can neither profit nor deliver. Look well into
your souls and mend your ways and your actions; let each one of you forsake his
evil path and his unworthy purpose, and return to HaShem, so that He may have
mercy upon you."
This reminds me of what Paul wrote to the Ephesians:
Ephesians 5:1-20 Be imitators of God, therefore, as dearly loved children And live a life
of love, just as Mashiach loved us and gave himself
up for us as a fragrant offering and sacrifice to God. But among you there must
not be even a hint of sexual immorality, or of
any kind of impurity, or of greed, because these are improper for God's holy
people. Nor should there be obscenity, foolish talk or coarse joking, which are
out of place, but rather thanksgiving. For of this you can be sure: No immoral,
impure or greedy person--such a man is an idolater--has any inheritance in the kingdom of Mashiach and of God. Let
no one deceive you with empty words, for because of such things God's wrath
comes on those who are disobedient. Therefore do not be partners with them. For
you were once darkness, but now you are light in the Lord. Live as children of
light (For the fruit of the light consists in all goodness, righteousness and
truth) And find out what pleases the Lord. Have nothing to do with the
fruitless deeds of darkness, but rather expose them. For it is shameful even to
mention what the disobedient do in secret. But everything exposed by the light
becomes visible, For it is light that makes everything visible. This is why it
is said: "Wake up, O sleeper, rise from the
dead, and Mashiach will shine on you." Be very careful, then, how you
live--not as unwise but as wise, Making the most of every opportunity, because
the days are evil. Therefore do not be foolish, but understand what the Lord's
will is. Do not get drunk on wine, which leads to debauchery. Instead, be
filled with the Spirit. Speak to one another with Tehillim (Psalms), hymns and spiritual songs. Sing and make music
in your heart to the Lord, Always giving thanks to God the Father for
everything, in the name of our Lord Yeshua Mashiach.
G. The Torah
refers to Yom Teruah in two ways: as a
remembrance of blowing (Lev. 23:24), and as a day of blowing (Num. 29:1) The term " remembrance of blowing" implies that the shofar
is only remembered, but not actually blown. This is a scriptural support for
the Rabbinic prohibition against blowing the shofar on Yom Teruah that falls on
the Shabbat.[46] The verse in
Vayikra (Leviticus) reads: "a rest day a remembrance of blowing". the
term "a rest day" may also allude to a Shabbat
prohibition.
H. Various
symbolic foods are eaten at the festive meal on Yom
Teruah:
Challah is normally
eaten. There is a custom of baking the Challot in the shape of a crown (round)
or a ladder (from Bereshit (Genesis) 28:10-22 to look forward to the day when
they are linked again). There is an almost universally accepted Ashkenaz custom
of dipping the first piece of Challah into honey.
It is said that on Yom Teruah we are apportioned an abundant share for the
coming year; and we must rely wholeheartedly on HaShem's
beneficence for our sustenance. The 'bread from heaven'
remembers this beneficence. And what was the taste of the 'bread from heaven'?
Its taste was that of dough fried with honey. So, we dip our challah in honey
to remember HaShem's beneficence!
In accordance with Sephardi minhagh, the Challah must be dipped three times in sugar and three times in salt. Salt is
used because the table is likened to the altar and the Challah to the offering
thereon. And on this it is written:
Vayikra
(Leviticus)
Sephardim also abstain from the use of honey, as it is further written in
connection with the offering of incense:
Vayikra
(Leviticus) 2:11 No meat offering, which ye shall bring
unto HaShem, shall be made with leaven: for ye shall
burn no leaven, nor any honey, in any offering of HaShem made by fire.
For this reason, sugar is to be preferred.
Sephardim eat apples dipped or cooked in sugar
because the Torah admonishes us against having honey in any sacrifice.
A deeper allusion to the custom of dipping the challah into honey
may be found in:
Tehillim (Psalms) 81:16 But you would be fed with the finest of wheat; with
honey from the rock I would satisfy you."
Remember that Psalm 81 is about Yom Teruah!
This verse comes at the end of the psalm which the Talmud
identifies as the song sung by the Levite chorus of the Beit
HaMikdash to accompany the Temple sacrifices on
Yom Teruah.
Tehillim (Psalms) 81:3-4 Blow the shofar at the new
moon, at the covered time for our feast day. Because it is a decree for
This psalm, which we read at Rosh Chodesh,
obviously also refers to Yom Teruah. This translation from the Artscroll
Machzor for Succoth, page 341, shows clearly the
reason for the understanding that this is the time that HaShem sits in
judgment, to which Rashi agrees. (The New Moon, for
Tishri, is not announced the Shabbat before, so as
not to warn ha-Satan.)
After the challah has been
eaten, a piece of apple sweetened
with honey is given to each
participant and the blessing is recited:
Blessed are You, HaShem our God, King of the
universe, Who creates the fruit of the tree.
A small piece of apple is eaten and the following prayer
is recited before the apple is finished:
May it be Your
will, HaShem our God and the God of our ancestors,
that You renew for us a good and sweet year.
The selection of the apple, above other fruits, for this symbolic purpose
is based upon:
Bereshit (Genesis) 27:27 So he went to him and kissed
him. When Isaac caught the smell of his clothes, he
blessed him and said, "Ah, the smell of my son is like the smell of a
field that HaShem has blessed.
The Talmud identifies this fragrance as that of
a field of apple trees. Moreover there is a view that the blessing of Jacob, which is prefaced by this verse, took place on
Yom Teruah.
Fenugreek is eaten
because its Aramaic name, רוביא implies increase or abundance. Magen Avraham writes
that one may use any food whose name carries this implication, even if the name
is not Hebrew. Based on this view, it has become
customary to eat carrots because
their Yiddish name is mehren, a word
which can also mean "to increase".
May it be Your will, HaShem our God and the God of our forefathers, that our merits
increase.
Leeks (karti -
"to cut down") or cabbage.
May it be Your will, HaShem our God and the God of our forefathers, that
our enemies be decimated.
Beets (silki -
"to remove") (not sour
borscht, for only sweet foods should be eaten):
May it be Your will, HaShem our God and the God of our forefathers, that
adversaries be removed.
Dates (tamri -
"to consume"):
May it be Your will, HaShem our God and the God of our forefathers, that
our enemies be consumed.
Squash (kara -
"to read"):
May it be Your
will, HaShem our God and the God of our forefathers, that the decree of our
sentence be torn asunder; and may our merit be
proclaimed (read) before You.
Pomegranate:
May it be Your will, HaShem our God and the God of our forefathers, that
our merits increase as [the seeds of] a pomegranate.
Fish:
May it be Your will, HaShem our God and the God of our forefathers, we be
fruitful and multiply like fish.
Head of a sheep (or fish):
May it be Your will, HaShem our God and the God of our forefathers, that we
be as the head and not as the tail.
For the head of a sheep, some add:
And may it be Your will that the merit of our Patriarch Isaac
be remembered for us.
Another custom is to avoid eating
nuts. The Hebrew word for nut is chet, a whose gematria is the same as
"sin". On this day we want to avoid any hint
of sin. Some say we avoid nuts, and similar foods, because we want to minimize
phelgm which might disturb our concentration in prayer.
I. Another
custom is to give charity. This is based on:
Nehemiah 8:10 Nehemiah said, "Go and enjoy choice food and
sweet drinks, and send some to those who have nothing prepared. This day is
sacred to our Lord. Do not grieve, for the joy of HaShem
is your strength."
Here we have another allusion to Psalm 81:1
I suspect that that is why Yeshua said the
following AFTER telling his disciples to keep watch:
Matityahu (Matthew) 25:31-46 "When the Son of Man comes in his glory, and all
the angels with him, he will sit on his throne in heavenly glory. All the
nations will be gathered before him, and he will
separate the people one from another as a shepherd separates the sheep from the
goats. He will put the sheep on his right and the goats on his left. "Then
the King will say to those on his right, 'Come, you who are blessed by my
Father; take your inheritance, the kingdom prepared
for you since the creation of the world. For I was
hungry and you gave me something to eat, I was
thirsty and you gave me something to drink, I was a stranger and you invited me
in, I needed clothes and you clothed me, I was sick and you looked after me, I
was in prison and you came to visit me.' "Then the righteous will answer
him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something
to drink? When did we see you a stranger and invite you in, or needing clothes
and clothe you? When did we see you sick or in prison and go to visit you?'
"The King will reply, 'I tell you the truth, whatever you did for one of
the least of these brothers of mine, you did for me.' "Then he will say to
those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was
hungry and you gave me nothing to eat, I was thirsty
and you gave me nothing to drink, I was a stranger and you did not invite me
in, I needed clothes and you did not clothe me, I was sick and in prison and
you did not look after me.' "They also will answer, 'Lord, when did we see
you hungry or thirsty or a stranger or needing clothes or sick or in prison,
and did not help you?' "He will reply, 'I tell you the truth, whatever you
did not do for one of the least of these, you did not do for me.' "Then
they will go away to eternal punishment, but the righteous to eternal life."
Notice that when the Son of Man returns it will be in all His glory. I
believe that this is an allusion to His CORONATION which the sages have said
will take place on Yom Teruah. The sage, Saadia Gaon, said that the first
reason for blowing the shofar on this day is: "Because this day is the
beginning of creation, on which the Holy One, blessed
be He, created and reigned over it. Just as is with kings at the start of their
reign - shofarot and horns are blown in their
presence to make it known and let it be heard in every place - thus it is when
we designate the Creator, may He be blessed, as king on this day, for David
said:"
Tehillim (Psalms) 98:6 With shofarot and the blast of the ram's horn--shout
for joy before HaShem, the King.
J. As at all Shabbats and festivals,
special holiday clothing is worn, after we have bathed and shaven.
K. We do not weep because we are to be judged:
Nehemiah 8:10 Do not mourn and do not weep, eat delicacies and drink sweet things and send gifts of food to those who lack, for the day is holy unto our
Master. Do not grieve for God's joy is your strength.
L. On the first
night of Rosh Hashanah, after the Arbit service, it is customary to wish one
another the following greeting:
To a man - Leshana tova tikateiv
v'techateim!
To a woman - Leshana tova tikateivi
vetichatemi!
"May you be inscribed and sealed for a good year, and for good life
immediately."
M. We do not
recite Hallel. Why? Because it is a day for judgment. Should we rejoice on such
a day? Hallel is recited when our hearts are joyful. On
this day our hearts are full of fear and trembling.
Israel will be gathered,
and His place of rest will be GLORIOUS!
Yeshayahu (Isaiah) 11:1-16 A shoot will come up from the stump of Jesse; from his
roots a Branch will bear fruit. The Spirit of HaShem
will rest on him--the Spirit of wisdom and of understanding, the Spirit of
counsel and of power, the Spirit of knowledge and
of the fear of HaShem-- And he will delight in the fear
of HaShem. He will not judge by what he sees with his eyes,
or decide by what he hears with his ears; But with righteousness he will judge
the needy, with justice he will give decisions for the poor of the earth. He
will strike the earth with the rod of his mouth; with the breath of his lips he
will slay the wicked. Righteousness will be his belt
and faithfulness the sash around his waist. The wolf will live with the lamb,
the leopard will lie down with the goat, the calf and the lion and the yearling
together; and a little child will lead them. The cow will feed with the bear,
their young will lie down together, and the lion will eat
straw like the ox. The infant will play near the hole of the cobra, and the
young child put his hand into the viper's nest. They will neither harm nor
destroy on all my holy mountain, for the earth will be full of the knowledge of HaShem as the waters cover the sea. In
that day the Root of Jesse will stand as a banner for
the peoples; the nations will rally to him, and his place of rest will be
glorious. In that day the Lord will reach out his hand a second time to reclaim
the remnant that is left of his people from Assyria, from Lower Egypt, from
Upper Egypt, from Cush, from Elam, from Babylonia, from Hamath and from the
islands of the sea. He will raise a banner for the nations and gather the exiles of
Ezra 3:1-7 When the seventh month came and the Israelites
had settled in their towns, the people assembled as one man in Jerusalem. Then Jeshua son of Jozadak and his fellow priests and Zerubbabel son of Shealtiel and his
associates began to build the altar of the God of
Nehemiah 8:1-12 All the people assembled as one man in the square before the Water Gate.
They told Ezra the scribe to bring out the Book of the Law
of Moses, which HaShem had commanded for Israel. So
on the first day of the seventh month Ezra the priest
brought the Law before the assembly, which was made up of men and women and all
who were able to understand. He read it aloud from daybreak till
"Rabbi Yehoshua says, the world was created in Nisan. In Nisan the
patriarchs were born, and in Nisan the patriarchs died, and Yitzchak
was born at Pesach. Sarah, Rachel, and Chana were
all granted the ability to conceive on Rosh HaShana; Yosef
was freed from prison on Rosh HaShana, and on Rosh HaShana our forefathers were freed from labor
in Egypt. We were redeemed from
The halakha follows Rabbi Yehoshua.
Here we see an event that Yeshua participated in:
Luqas (Luke) 7:18-23 And the disciples of John reported to him about all these things. And
summoning two of his disciples, John sent them to the
Lord, saying, "Are You the Expected One, or do we look for someone
else?" And when the men had come to Him, they said, "John the Baptist
has sent us to You, saying, 'Are You the Expected One, or do we look for
someone else?'" At that very time He cured many {people} of diseases and
afflictions and evil spirits; and He granted sight to many {who were} blind.
And He answered and said to them, "Go and report to John what you have
seen and heard: {the} blind receive sight, {the} lame walk, {the} lepers are
cleansed, and {the} deaf hear, {the} dead are raised up, {the} poor have the gospel preached to them. "And blessed is he who
keeps from stumbling over Me." And when the messengers of John had left,
He began to speak to the multitudes about John, "What did you go out into
the wilderness to look at? A reed shaken by the wind? "But what did you go
out to see? A man dressed in soft clothing? Behold, those who are splendidly
clothed and live in luxury are {found} in royal palaces. "But what did you
go out to see? A prophet? Yes, I say to you, and one who is more than a
prophet. "This is the one about whom it is written, 'Behold, I send My
messenger before Your face, Who will prepare Your way before You.' "I say
to you, among those born of women, there is no one greater than John; yet he
who is least in the
So, what were the people expecting? A suffering servant? - NO WAY!!! They
expected a KING! So, Yeshua's answer is NO, but...you
should be expecting me. That is why we should avoid stumbling over the
suffering servant.
Tishri (Ethanim) Always has
30 days. Mazal is Maznaim (Scales). Tribe is Dan.
1rst Moon is in Bethulah.
New
Moon. Bamidbar (Numbers) 10:8-10
Yom
Teruah (Rosh Hashanah). Vayikra
(Leviticus) 23:24
The month of the strong - 1 Kings 8:2
The new year for Kings begins. Mishna: Seder Moed: Tractate Rosh HaShanah: 1:1
The Awesome
Days / Yamim Noraim, day 1.
Period of teshuvah / repentance day 30.
Adam and Eve
are created, it is the sixth day. Sanhedrin
38b
Cain and Abel are born. Bereshit Rabbah 22
Noah's birthday. 1st day of the 1st
month, 1056 AM (ATB, pg.307[47]). Bereshit
(Genesis)
Noah has dry land. Noah removes the
cover of the ark and dispatches the dove. Bereshit (Genesis) 8:5,
HaSatan stands before HaShem to accuse Job. Job 1:6, Targum Jerus
Rebecca and Leah are remembered. (Tanhuma, Vayera)
Sarah conceives Isaac.
Yevamot 64b
Rachel conceives Joseph. Bereshit (Genesis) 30:22ff is read (Rosh HaShannah 10b) Yevamot 64
Pharaoh's cup bearer and baker have
dreams related to their judgment. Oznaim L'Torah, Rosh Hashanah 10a
Joseph was released from prison. Rosh Hashanah 10b-11a
Pharaoh freed the Israelites from Slavery. Rosh HaShannah 11a
Plague of
wild beasts begins (Plague number 4). Shemot (Exodus)
Moses is up on
Hannah conceives Samuel. Yevamot 64 1 Samuel 1:2-10
Nabal refuses to feed David's men.
Abigail did feed them. 1 Samuel 25:1-35
David is forgiven after sinning with Bathsheba. Shabbat 56a
Elisha prophesied the birth of a son
to the Shunamite. 2 Kings
Daniel 7:9-14 took place on this
day. (seated for judgment) Joseph Good
Daniel sees a vision of judgment. Daniel
7:9-10
Zerubbabel brought the first offering
on the new altar in Jerusalem in 538 BCE, Nehemiah
8:2
Daily sacrifice restored by
Zerrubbabel. Talmud Zevachim 62a
Ezra begins to reads the law to the people in 444 BCE. Nehemiah 8:2
Revelation
4:1-4 took place on this day (seated for judgment) Joseph Good
Burnt
offerings begin before Ezra's foundation. Ezra 3:6
Herod slays the children trying to
kill Yeshua. Matityahu (Matthew) 2:13-23 (see the
haftorah for the second day.)
John the Baptist wants to know if
Yeshua is the "expected" One, after raising widow's son. Luke
7:11-35
Judgment of the righteous Revelation
20:4-6
The resurrection
of the righteous. 1 Thessalonians 4:16-17, I Corinthians
15:51-57
Remembrance of the fathers Revelation 21:12-14
Coronation of the King Revelation
11:15-18
"The day of
the Lord" begins on this day. Zephaniah 1:14,16
The revelation of Yeshua took place
on this day. Revelation 1:9-11
Torah
section for the first day is Bereshit
(Genesis) 21:1-34, Bamidbar (Numbers)
29:1-6. Haftarah is 1 Samuel 1:1 - 2:10.
Torah
section for the second day is Bereshit
(Genesis) 22:1-24, Bamidbar (Numbers)
29:1-6. Haftarah is Yiremyahu (Jeremiah) 31:1-19.
2nd
Period of teshuvah / repentance day 31.
The Awesome Days / Yamim Noraim, day 2.
God blesses the seventh day and sanctifies it because He rested from
all the work of creating.
Bereshit (Genesis) 2:3, Sanhedrin 38b
Moses is up on
The letters
engraved on law tablets were created at dusk on the eve
of the first Shabbat.
Pirkei De-Rabbi Eliezer 19
Ezra celebrates the second day of
Yom Teruah by reading the law again. Nehemiah
8:13
For more insight into
events of the Torah, see the author’s study on FEASTS.
At four junctures, of the year, the world is
judged;
on Pesach for the grain;
on Shavuot for the fruit of the tree;
on Yom Teruah all who walk the
earth pass before Him like young sheep, as scripture states: Tehillim (Psalms) 33:15 He who forms the hearts of all,
who considers everything they do; and
on Hag HaSuccoth for water (Rosh Hashanah 1:2).
The meaning of Psalm 33:15 is: The Creator sees their hearts together and
comprehends all their deeds.[48]
I Corinthians 15:42-58 So will it be with the resurrection of the dead. The body
that is sown is perishable, it is raised imperishable; It is sown in dishonor,
it is raised in glory; it is sown in weakness, it is raised in power; It is
sown a natural body, it is raised a spiritual body.
If there is a natural body, there is also a spiritual
body. So it is written: "The first man Adam became
a living being"; the last Adam, a life-giving
spirit. The spiritual did not come first, but the natural, and after that the
spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of
the earth; and as is the man from heaven, so also are those who are of heaven.
And just as we have borne the likeness of the earthly man, so shall we bear the
likeness of the man from heaven. I declare to you, brothers, that flesh and
blood cannot inherit the
Revelation 19:15-16 Out of his mouth comes a sharp sword with which to strike down the
nations. "He will rule them with an iron scepter." He treads the
winepress of the fury of the wrath of God Almighty. On his robe and on his
thigh he has this name written: KING OF KINGS AND LORD OF LORDS.
Revelation 11:15-17 The seventh angel sounded his shofar, and there
were loud voices in heaven, which said: "The kingdom of the world has
become the kingdom of our Lord and of his Mashiach,
and he will reign for ever and ever." And the twenty-four elders, who were
seated on their thrones before God, fell on their faces and worshipped God, Saying:
"We give thanks to you, Lord God Almighty, the One who is and who was,
because you have taken your great power and have begun to reign.
See also: Yeshayahu (Isaiah) 24, Yiremyahu (Jeremiah) 23:1-8, and
Revelation 20:4-6.
Only two people, besides Yeshua, are ever called King of kings: Artaxerxes
- Ezra 7:12 and Nebuchadnezzar in Daniel 2:37 and Yehezekel (Ezekiel)
26:7
Since we know that Yom Teruah is a time for judgment, it follows that the
most terrible judgment will begin on this appointed day. It follows also that
this is why we should pray that our flight not take place on the Shabbat - there would be no warning shofar blast:
Matityahu (Matthew) 24:15-21 "So when you see standing in the holy place 'the abomination
that causes desolation,' spoken of through the prophet Daniel--let the reader
understand-- Then let those who are in Judea flee to the mountains. Let no one
on the roof of his house go down to take anything out of the house. Let no one
in the field go back to get his cloak. How dreadful it will be in those days
for pregnant women and nursing mothers! Pray that your flight will
not take place in winter or on the Shabbat. For
then there will be great distress, unequaled from the beginning of the world
until now--and never to be equaled again.
Since Yom Teruah is the appointed day for Yeshua to be seen by all flesh and declared King, it
follows that this event will be appointed for this
day:
Matityahu (Matthew) 24:29-31 "Immediately after the distress of those days 'the sun will be darkened, and the moon will not give its
light; the stars will fall from the sky, and the heavenly bodies will be shaken.' "At that time the sign of the Son of Man will appear in the sky, and all the nations
of the earth will mourn. They will see the Son of
Man coming on the clouds of the sky, with power and great glory. And he will
send his angels with a loud shofar call, and they
will gather his elect from the four
winds, from one end of the heavens to the other.
Notice that the moon will not give it's light. Why? Because it is the Rosh Chodesh for Tishri!
There are two resurrections and two judgments.
The resurrection of the righteous occurs a thousand years
before the resurrection of the wicked.
Revelation 20:4-5 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who
had been beheaded because of their testimony for Yeshua and because of the word
of God. They had not worshipped the beast or his image and had not received his
mark on their foreheads or their hands. They came
to life and reigned with Mashiach a thousand years.
(The rest of the dead did not come to life until the thousand years were
ended.) This is the first resurrection.
II Luqas (Acts) 1:4-11 On one occasion, while he was eating with them, he gave them this command:
"Do not leave Jerusalem, but wait for the gift my
Father promised, which you have heard me speak about. For John baptized with
water, but in a few days you will be baptized with the
Holy Spirit." So when they met together, they asked him, "Lord,
are you at this time going to restore the kingdom to Israel?"
He said to them: "It is not for you to know the times
or dates the Father has set by his own authority. But you will receive power
when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and
Notice that the Lord will return with the sound of the shofar.
And when He return, the righteous will get the first invisible transport to Israel, as it says in Yehezekel (Ezekiel) 37:13-14.
I Thessalonians 4:14-18 We believe that Yeshua died and rose again and so we
believe that God will bring with Yeshua those who have fallen asleep in him. According to the Lord's own word, we tell
you that we who are still alive, who are left till the coming of the Lord, will
certainly not precede those who have fallen asleep. For the Lord himself will
come down from heaven, with a loud command, with the voice of the archangel and
with the shofar call of God, and the dead in Mashiach
will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the
Lord in the air. And so we will be with the Lord forever. Therefore encourage
each other with these words.
If we are standing on the earth, watching the Lord return in the clouds,
then the Lord will be returning in the same way that He left!
Matityahu (Matthew) 24:29-31 "Immediately after the distress
of those days 'the sun will be darkened, and the moon
will not give its light; the stars will fall
from the sky, and the heavenly bodies will be
shaken.' "At that time the sign of the Son of Man will appear in the sky, and all the nations
of the earth will mourn. They will see the Son of
Man coming on the clouds of the sky, with power and great glory. And he will
send his angels with a loud shofar call, and they will gather
his elect from the four winds, from one end of the
heavens to the other.
Since Yom Teruah is on Rosh Chodesh, and since,
the sun will be darkened, this implies a solar eclipse as the moon is always between the sun and the
moon at Rosh Chodesh. This leaves a situation where the moon will not give it's
light, and the sun will be darkened. The sign of the Son of Man is probably Rosh Chodesh with a
solar eclipse, during the day! This would account for the world gazing intently
at the sky when Yeshua returns. The clouds could also
represent, in addition to clouds, Israel as we meet the Lord in the air!
Yeshayahu (Isaiah) 30:25-33 In the day of great slaughter, when the towers fall,
streams of water will flow on every high mountain and every lofty hill. The
moon will shine like the sun, and the sunlight will be seven
times brighter, like the light of seven full days, when HaShem
binds up the bruises of his people and heals the wounds he inflicted. See, the
Name of HaShem comes from afar, with burning anger and dense clouds of smoke;
his lips are full of wrath, and his tongue is a consuming fire.
His breath is like a rushing torrent, rising up to the neck.
He shakes the nations in the sieve of destruction; he places in the jaws of the
peoples a bit that leads them astray. And you will sing as on the night you
celebrate a holy festival; your hearts will rejoice
as when people go up with flutes to the mountain of
HaShem, to the Rock of
This is the day for breathing. It is the day for
blowing the shofar. It is the day that we get our
spirit back!
It is customary, on the day preceding Yom Teruah, to visit the cemetery
after the morning service, to prostrate oneself on the graves of the righteous
and to give alms to the poor.
The sages say that we should remember the 'fathers' on Yom Teruah because
on this day Abraham and Jacob were born.
Revelation 21:10-14 And he carried me away in the Spirit to a mountain great and high, and
showed me the Holy City, Jerusalem,
coming down out of heaven from God. It shone with the glory of God, and its
brilliance was like that of a very precious jewel, like a jasper, clear as
crystal. It had a great, high wall with twelve gates,
and with twelve angels at the gates. On the gates were written the names of the
twelve tribes of Israel.
There were three gates on the east,
three on the north, three on the south and three on
the west. The wall of the city had twelve
foundations, and on them were the names of the twelve apostles of the Lamb.
* Here we are "remembering" the fathers.
* Fourteen men were called "apostles". One fell -
Judas. One was chosen extra:
Mathias.
* Paul was also was called an apostle, but, he was
never numbered with the twelve.
Ezra indicated that on Yom Teruah we should ...
Nehemiah 8:10 Nehemiah said, "Go and enjoy choice food and
sweet drinks, and send some to those who have nothing prepared. This day is
sacred to our Lord. Do not grieve, for the joy of HaShem
is your strength."
The sages believe that this incident happened the day before Yom Teruah:
I Shmuel (Samuel) 25:4-12 While David was in the desert, he heard that Nabal was
shearing sheep. So he sent ten young men and said to
them, "Go up to Nabal at
Lessons to be learned:
1. This day is sacred to the Lord. Repeated three
(3) times.
2. Do not grieve. Repeated three (3) times.
3. Enjoy choice food and sweet drinks. Repeated
two (2)
times.
4. Send some to those who have nothing prepared.
Repeated two (2) times.
Omen Foods
K'rithoth 6a Said Abaye: Since you hold that symbols are meaningful, every man should
make it a habit to eat on New Year pumpkin,
fenugreek, leek, beet and dates.
Because of this Gemara, it is a custom to eat
these listed foods, as well as
other foods, which represent
good things. The goal of these omens is to act as a reminder. By eating all of
these foods that have positive connotations, a person realizes that now is the
time he needs to be asking for these good things, because now is the time he is
being judged. As soon as the person realizes that now is the time that he is
being judged, he will realize that omens alone will not be enough for his salvation, and that repentance is needed. Therefore,
eating these omens, which are a reminder that now is the time for repentance,
is extremely appropriate for Rosh HaShana.
Dates
The word for the fifth and final food "Tamri" or dates, sounds
like the word "sheyitamu," "that they be consumed." Hence,
we request that implores "may... our enemies be consumed.
Banana or beets
The word for the fourth food, "Silka" or beets, sounds like the
"siluk," meaning "removal." We therefore request: "may
our adversaries be removed."
Leeks or cabbage
The word for the third food, "Karsi," leeks or cabbage, sounds
like the word "kares," "to cut off/destroy." We therefore
request: "may... our enemies be destroyed."
Swiss
chard
Swiss chard is called‚ Salka which sounds like disappear in
Aramaic. Therefore the request is‚ “may our enemies disappear. (sometimes we
use spinach leaves here)
Fenugreek, black-eyed peas, or
carrots
The second food mentioned is "Rubia," or fenugreek. The word
"Rubia" sounds like the word "yirbu," the word for
"increase." We therefore request:
"may...our merits increase."
Carrots (gezer in Hebrew) are a popular item
since in Hebrew, gezer, is the same word for carrot and a decree. So we request
that HaShem will with hold any evil gezar (decree).
there is also some sort of vegetable that is called "rubia"
which is something like a string bean. The word "rubia" which
is Aramaic is similar to the word in Hebrew, "rabu" which
means, "increase". Being that this is the case, we are to take the
"rubia" and ask HaShem to grant us increase. I really don't
know what this is so sometimes we use string beans and sometimes we don't. In Israel they sell a small white bean that has a dark dot.
The custom is that this is "rabu".
Gourd (pumpkin)
When we eat the gourd, there are two possible requests that can be said. The first goes
"May it be your will HaShem that our merits be read
/ proclaimed before you." The other is "...that the decree of our
sentence should be torn up."
Pomegranate
Another food that is eaten is the pomegranate. The
pomegranate has many cells in which the fruit surrounds the many seeds. So we ask HaShem to increase our merit like the
pomegranate (which has many seeds).
Ram’s head (Fish head)
Another food that is traditional to have is the head of an animal. The
purpose of having a "head" on your table is not to turn your stomach,
but that we should use it as a simmon; we pray
to HaShem that we be the head
and not the tail.
Apple in honey / sugar
Another food that we eat is honey, because of its sweet taste. We dip
Chalah (holiday loaves of bread) and apples in honey. Upon eating the apple and
honey, we make a request that beseeches from HaShem that "You (should)
renew us for a good and sweet
year."
Just like we try to eat special dishes on Rosh HaShanah, we refrain from other
foods. Nuts are avoided because 1) they have a tendency to lodge in the throat,
thus making proper prayer difficult and 2) because they have the same numerical
equivalent (in Hebrew) as sin, which we are trying to
avoid.
The Aqedah of Yitzchaq Abinu is a very important
theme on both Rosh Hashanah and Yom Kippur. HaShem said to Abraham that the shofar
should be blown on Rosh Hashanah. Through this, whenever His people would sin, the shofar would remind him of the Aqedah and He would
forgive them.
Abraham asked HaShem what a shofar was and on this it is written "...And
Abraham lifted his eyes and behold a ram was caught in the thicket by his
horns."
The shofar is first blown on the first morning of Rosh Hashanah (unless it
falls on Shabbat) and is preceded by the blessing of
Sheheheyanu. On the second day Sheheheyanu is not recited. This is in
accordance with Sepharadim who, in general, follow the teachings of Maran in
the Shulhan Arukh. Ashkenazim, who generally go according to the Rama, recite
the blessing on both days.
Some sit for the recitation of the blessings of the shofar, while others
stand. The custom at Midrash BEN ISH HAI is for the
congregation to sit during the blessings. In accordance with the custom of the
Sepharadim, the congregation sits during the blowings prior to the Amidah.
Women are, in theory, exempt from hearing the shofar. However, most women
nowadays are considered to have made a vow to hear it and, as such, if they are
unable to hear it on Rosh Hashanah they must make an annulment of that vow
prior to the onset of the holy day.
Rosh Hashanah is one of the holiest days in the year and a day of judgment
for all mankind. In preparation, on the morning of erev Rosh Hashanah, one
should cut ones hair (specifically before midday, as
according to the kabbala hair should not be cut in
the afternoon). Both men and women go to the mikveh,
(ritual-bath) and some fast. Hattarath Nedareem (the annulment of vows) is
made.
It is customary to visit the cemeteries on the eve of the holiday. In Jerusalem, a Hakham should be consulted concerning changes
made to this custom.
When Rosh Hashanah falls on Thursday and Friday, one must remember to
prepare the Erub Tabshileen in order to be able to cook on Rosh Hashanah for Shabbat.
The wearing of white clothes is prescribed for Rosh Hashanah and Sepharadim
should be strict in this regard. When the nations of the world are to be
judged, they wear black. But the Jewish nation,
coming in judgment before its Creator, wears white as a sign of faith and
confidence that the Heavenly Father, in his abundant mercy, will bless us with
a good and favorable judgment. However, one should not wear new clothes on the
first day, as this might lead to arrogance at a time
when one is pleading for mercy.
During the Arbit prayer, it is a good custom, and
common in several Sepharadi communities, for the amidah to be read aloud.
Extreme care should be taken to avoid anger on Rosh Hashanah. To assist in
this, the lady of the house should ensure that the table is laid and everything
preprared when her husband returns home from Synagogue.
But if it is not, the husband must take care not to be bothered by it in any
way.
While some eat fish during Rosh Hashanah, it is
correct to abstain, in accordance with the teachings of (among others) Rab
Hida. Dagh is likened to the word for
worry Deagha. If it is not practical
to place a Rosh Kebes (ram’s head) on
the table, a rooster head should be used instead. In any case a fish head
should be avoided for the above-mentioned reason.
On the first day, Tashlikh, the casting of ones sins
into the water, is recited. When the first day of Rosh Hashanah fall on
Shabbat, Some postpone Tashlikh to the second day. However, according to the
ruling in Ben Ish Hai, Tashlikh must be made on the first day, even when it is
on Shabbat. In such a case, however, since one may not carry outside an erub,
only the portion of "Mi E-l Kamokha" is recited by heart at the
water, and the portions before and after are read in the Synagogue.
Tashlikh is preceded by the reading of Tehillim and
Adra Zota. (Tehillim are also read on the second
day, followed by Adra Rabba).
Rabbi David Yosef, the son of HaRav Ovadiah Yosef addresses this issue in
his Torat HaMoadim on the Yamim HaNoraim (
"When [day one of] Rosh HaShana falls on Shabat, if there is eruv in town, or the place of
saying the order of tashlikh is outside the eruv boundaries, one should refrain
from saying the order of tashlikh on Shabat. [This is] so that the public will
not stumble by carrying Mahzors from a private domain into a public domain.
That year tashlikh should be recited on the second day of Rosh HaShana.
If the recitation of the order of tashlikh is performed
within the boundaries of the eruv tashlikh can be recited even on Shabat. Even
those who makhmir (follow stricter opinions) not to rely on the eruv and do not
carry anything in the public domain on Shabat (even with an eruv) are still
able to recite the order of tashlikh on Shabat. They can hand the Mahzors to
children below the age of observing the mitzvot to
carry for them.
There are those who always postpone reciting the order of
tashlikh to the second day when the first day of Rosh HaShana falls on Shabat. If there is an eruv in a place it is always
more correct to recite it on day one of Rosh HaShana, even when that day is on
Shabat."
The reading of Tehillim
and Adra Zota and Rabba usually takes place at people's homes, in groups of ten to fifteen. It is followed there by the the praying of
Minha (afternoon prayers), except on Shabbat, when
all pray at the Synagogue, in order to hear the
Sefer Torah.
When the first day is on Shabbat, Ashkenazim postpone the recitation of
Tashlikh to the second day. In the holy work BEN ISH HAI, however, it is
written that Tashlikh is made on the first day, even when this is on Shabbat.
In such a case, however, great care must be taken not to carry a prayerbook (or
anything else) in a place where there is no erub.
Some Ashkenazim symbolically throw bread into the water at Tashlikh
services. However, there is a difference of opinion among Ashkenazim on this
matter and others do not, since it is forbidden to feed the fish in the sea on
Shabbat or Yom Tov. Sepharadim do not have this
custom and may not throw bread into the water on Rosh Hashanah.
During the ten days from Rosh Hashanah to Yom Kippur one should be particularly careful about ones
actions and speech, be repentant and increase the giving of charity.
--------------------------------------------------------
Taken from the writings of Hakham Ya'aqob Menashe.
‘Aqedath Yishaq’[50]
(The sacrifice [lit. binding] of our father Isaac).
At the age of one hundred years and ninety years respectively, after
numerous years of waiting, when all thought it could not be done, Abraham and
Sarah were blessed with a son: Yitzchaq.
Then one day, HaShem called out to Abraham:
"Abraham", and he replied: "Here am I". And HaShem said:
"Take now your...only son ... Yitzchaq, whom you love and go to the
Abraham did not know how to approach Sarah, as he knew that her soul was bound up with that of her son's. He told
her that their son was now grown but had not had the opportunity to learn how
to serve HaShem. He would take him to the Midrash of
Shem and Eber where he would learn the ways of HaShem.
All that night Sarah held her son tight and instructed Abraham to take good
care of him for she had no other son. In the morning, all cried
hard and long as Abraham took two of his young men with him and Yitzchaq his
son and they set off on their way.
On the way, Satan came to Abraham in the guise of an old man of lowly
spirit. "Have you lost your mind," he said to Abraham, "that you
are going to slaughter your only child, whom HaShem gave you late in life? Surely you realize",
he added, "that this is not HaShem's beckoning. The Almighty would never
command you to do such a thing as take your son's life!"
Abraham paid him no heed for he realized that this was Satan and scolded
him and chased him away. But Satan returned.
This time he came in the guise of a very good-looking young man and
approached Yitzchaq. "Did you know", he said to him, "that your
old father has lost his mind and is going to slaughter you today for
naught?"
"Ignore him," Abraham said to his son Yitzchaq, "for he is
Satan and has come to turn us away from the mitzva
that HaShem has instructed us to perform". And
they continued on their way.
On the third day Abraham lifted up his eyes and saw the place from afar. He
saw a pillar of fire from the ground to the Heavens and a heavy cloud in which he saw the Glory of
HaShem. He asked Yitzchaq if he too could see the
mountain, to which Yitzchaq replied that he could also see a pillar of fire and the Glory of HaShem in a cloud.
However, the two young men he took with him
(Yishmael and Eliezer) could only see the mountain. From this Abraham deduced
that they were not to accompany him and should stay with the donkey. So he put the wood for the sacrifice on his son Yitzchaq,
took the fire and knife in his hand and he and his son continued on alone.
When they reached the place, Abraham built the altar and laid the wood upon
it. Yitzchaq, knowing he was to be the sacrifice, helped his father to prepare
it. Abraham then bound his son to place him upon the
altar.
Yitzchaq requested his father to take the remaining ashes and give them to
his mother Sarah, "But please do not tell her of this while she is near a
well or a high place", he added, "lest she throw herself off because
of me, and die".
Upon hearing this Abraham cried exceedingly, as did his son, till Yitzchaq requested
him not to delay what the Almighty had commanded him to do. With that Abraham
placed him upon the altar and stretched forth his hand to slay his son.
And the angel of HaShem called to him from Heaven and said: "Abraham,
Abraham," and he replied: "Here am I." And he said: "Lay
not thy hand upon the lad... for now I know that thou art a G-d fearing man,
seeing that thou hast not withheld... thine only son from me." Then
Abraham lifted up his eyes and looked and behold... a ram was caught in the
thicket by his horns and he offered it as a burnt-offering
instead of his son.
In the meantime, Satan, in the guise of a very humble old man visited
Sarah. "Do you know", he said to Sarah, "what Abraham did to Yitzchaq
your son? He built an altar and sacrificed him on it, mercilessly, while Yitzchaq
was crying and screaming."
Upon hearing this Sarah cried an exceedingly loud and bitter cry. She then
went with her servants to Hebron to ask if anyone had
seen her son, but she received no reply. Then Satan returned, in the guise of a
man, and said: "I lied to you, for Abraham did not slaughter Yitzchaq and
he is not dead."
When Sarah heard this her joy was so great that her soul left her and she
died and was gathered unto her people.
Abraham and Yitzchaq met up with the two lads whom they left on the way and
all returned home. They asked of the whereabouts of Sarah and they were told
that she went to look for them because of the thing that was told to her.
The obligations to honor and enjoy the festival
are fulfilled by preparations like bathing, haircuts,
special (new) clothing and cleaning the house. A husband must buy new clothing
or jewelry for his wife. Treats are given to the children. The woman of the household lights candles before sunset of the first
night and a half hour after sunset on the second night of Rosh Hashanah and
recites blessings over the candles. The festival is
sanctified in words (Kiddush) over wine at the night and also during the day,
before the meals.
Foods representing joy and blessing are eaten at the night meals, and prayers
are recited for a good year using puns based on the names and nature of the
foods (simanim): fish head, carrots,
pomegranate (lettuce, raisin, celery).
Two festive meals each day. Guests!
Maimonides - "One who celebrates but closes his door to the less
fortunate is engaged in joy of the stomach and not joy of a mitzva."
If a Jew was limited to only two Jewish books,
which ones should he choose? My own suggestion: the Code of Jewish Law and a
Siddur or Machzor. With these, one would know how to act and pray as a Jew. But on an even deeper level, the Code of
Jewish Law is the distillation of the knowledge in the Talmud
and Commentaries; the Siddur is a compilation of Jewish philosophy culled from
accepted rabbinic attitudes. The prayer book thus
contains the fundamental theology of Judaism. To understand the meaning of the Torah
festivals, it is crucial to study the prayers and
their origins. Preparation for Rosh Hashana should include, in addition to the
daily shofar blast, the 27th Psalm, penitential
prayers, visiting the cemetery and dispensing charity, an intensive study of
the Rosh Hashana Machzor.[51]
In Pesach we look at a new beginning a new age
so to speak from the age of slavery and bondage to the age of nobility and
kingship.
When we sit for Pesach don't we put cushions on the chairs and eat in the
manner of Kings. And we eat Pesach with Mashiach at the wedding
feast will we not be as consorts of the King?
Now in Rosh HaShanah we look at also a new age, from chaos to an age of
order and kingship and sovereignty which Adam had in Gan Eden.
Marqos starts his Mishna with an incredible
statement: the "Resheet" of the "gospel"
of Yeshua the Mashiach the Chief Hakham and King (Son
of G-d).
Well let me see, we know from ethymology that gospel comes from the Old
English G-d's spell, or the story of the acts of HaShem
and thus this idea that a gospel is a biography of Mashiach, which a great
error. We know from Hakham Shaul that G-d is going to the judge the world by
the "Gospel" so out goes through the window this idea of a
"biography" and yes it reamins no other solution but Torah. Havings
said this what kind of Torah?
If we take this Gospel as chronicling Tishri with the Yamim
HaNoraim as the time when Yochanan preached repentance as well as the month
of Elul, then Tishri is very much a festival of Oral Torah,
whilst Pesach, and specially, Shavuot is of Written
Torah. Why? Well to start up with the emeblem of Rosh HaShanah or Yom Teruah is
the shofar or horn. The Written Torah tells us to
blow the horn but it does not tell us how to do it or what sounds to make.
The blowing of the horn with different notes
alludes then to the Oral Torah being blown through the horn specially when w blow
- Ye-Shu-ach. Yeshuach = Salvation I just hyphenated it because it uses three
notes with the middle one prolonged a bit more than the beginning note and the
last note.
So, Yeshua is blown though the shofar a symbol
of the Akedah. In fact the Akedah has much more
significance in the Oral Torah than in the written
one. In the Orah Torah we have the sacrifice of Yitschaq,
and the horn which symbolises the sacrifice of Yitschaq also sings of the
sacrifice of Yeshua. And it is these two sacrifices
which in my opinion constitute the foundation of the Oral Torah. Therefore a
Gospel is the Oral Torah.
Marqos (Mark)
1:1 Ha-Reshit of the Torah Shebe Al Peh (or
Masorah) of Yeshua Ha-Mashiach the Rosh le Yisrael.
Do you see a gap between Marqos 1:1 and Marqos 1:2?
Marqos (Mark) 1:1 The beginning of the gospel of Yeshua Mashiach, the Son of God;
Marqos (Mark) 1:2 As it is written in the prophets, Behold, I send my messenger before thy
face, which shall prepare thy way before thee.
The gap in Marqos is very similar to the gap we see between Bereshit
(Genesis) 1:1 and Bereshit (Genesis) 1:2
Bereshit
(Genesis) 1:1 In the beginning
God created the heaven and
the earth.
Bereshit
(Genesis) 1:2 And the earth
was without form, and void; and darkness [was] upon the face of the deep. And
the Spirit of God moved upon the face of the waters.
Like there was a world created or universe
created which must have been good, but all of a sudden turns into chaos.
If we return now to Marqos 1:1 we find a Reshit of the Gospel but it is not explained like suddenly everything
is descended into a chaos no?
The missing link between vv. 1 & 2 of Marqos is given to us in Pirqe
Avot 1:1.
There was an oral tradition received from Har
Sinai from Moshe until the times of the Bet Din Gadol, but the Scribes and
Pharisees ended up controlling the Bet Din Gadol and creating a split with many
of the apostate Kohanim which held to a different halakha then that of SOLA SCRIPTURA (scripture only) or
Sadducees, and then we had the true Kohanim in the Araba with also some strange
puritanical Halakha, so Mashiach somes to an age
where the Halakaha is being sorted out.
And so we are at with Marqos v.2 and this ordering of the universe of the
Halakha, very much like in Bereshit (Genesis) we have an ordering in the seven days of creation. O.K. so,
like in Bereshit, we have here in Marqos a creation, a catastrophe, and a
reordering and shaping of this Halakha. And these three
verses in Marqos are like the index or introduction of the Book. But back to
Yom Teruah, the notes of the shofar also are in a way a restructuring of the
world through sound representing the restructuring and reordering of the world
and of the Halakha.
This is why I said that Yom Teruah is a festival
celebrating the Halakha as we have it ordered to day. there will be further
reordering of the Halakha in the Messianic Age, but basically it is in this age
that the Halakha is being sorted out. In fact over the last two centuries there
has been a tremendous publishing, joining, and codifying of Halakha, which
culminated with the publication of thousands of Responsas and ancient documents
in CD ROM by the Jewish University of Bar Ilan
For more insight into the bipolarity of the Torah, see the author’s study
on RAINS.
In this section I have detailed the verses in the Nazarean Codicil which
deal with Yom Teruah. My teacher, His Eminence
Hakham Dr. Yoseph ben Haggai, gave over these ideas.
Recall that the machzor, the prayerbook, divides the service into three
parts: Malchiyot (Kingship), Zichronot (Remembrance), and Shofarot (Shofar sounds). Lets start with a Shafarot (Shofar sounds) verses:
In the Hebraic mind, alms are given to avert danger. With this
understanding lets examine:
Matityahu (Matthew) 6:2 Therefore
when thou doest [thine] alms, do not sound a shofar before thee, as the
hypocrites do in the synagogues and in the streets,
that they may have glory of men. Verily I say unto you, They have their reward.
The aversion of danger with alms (or shekels J), is described in the Gemara:
Shabbath 156b From Samuel too [we learn that] Israel
is immune from planetary influence. For Samuel and Ablat were sitting, while
certain people were going to a lake. Said Ablat to Samuel: ‘That man is going
but will not return, [for] a snake will bite him and he will die.’ ‘If he is an
Israelite,’ replied Samuel. ‘he will go and return.’ While they were sitting he
went and returned. [Thereupon] Ablat arose and threw off his [the man's]
knapsack, [and] found a snake therein cut up and lying in two
pieces — Said Samuel to him, ‘What did you do?’ ‘Every day we pooled our bread
and ate it; but to-day one of us had no bread, and he was ashamed. Said I to
them, "I will go and collect [the bread]". When I came to him, I
pretended to take [bread] from him, so that he should not be ashamed.’ ‘You
have done a good deed,’ said he to him. Then Samuel went out and lectured: But
charity delivereth from death; and [this does not mean] from an unnatural
death, but from death itself.
Yom Teruah is a day set aside for the gathering
of the elect:
Bamidbar (Numbers) 29:1-6 And in the
seventh month, on the first [day] of the month, ye shall have an holy convocation (this is a day set aside for
gathering); ye shall do no servile work: it is [a Yom Teruah], a day of blowing
the shofar unto you. And ye shall offer a burnt offering for a sweet savour unto HaShem; one young bullock, one ram, [and] seven lambs of the first year without blemish: And their
meat offering [shall be of] flour mingled with oil, three tenth deals for a
bullock, [and] two tenth deals for a ram, And one tenth deal for one lamb,
throughout the seven lambs: And one kid of the goats [for] a sin offering, to make an atonement
for you: Beside the burnt offering of the month, and his meat offering, and the daily burnt
offering, and his meat offering, and their drink offerings, according unto
their manner, for a sweet savour, a sacrifice made by fire
unto HaShem.
Now, compare the above verses with the prophecy of the gathering of the
elect:
Matityahu (Matthew) 24:31 And he shall
send his angels (His minister) with a great sound of a shofar, and they shall gather together his elect from the four winds, from one
end of heaven to the other.
In the gathering of the elect, the shofar is
prominent, as it is on Yom Teruah. Therefore, we must conclude that the
gathering of the elect will take place on Yom Teruah.
To understand these next phrases, we must consider how a shofar, a ram’s horn, was used in Biblical times. Today a shofar is considered a piece of Judaica, a religious item. To get a shofar one would go to the local synagogue or Judaica store. However, in Biblical times you would have gone down to the local sword or javelin maker,
