CHAPTER 7
Rosh HaShanah
The Season of Teshuvah
A special season known as Teshuvah,
which in Hebrew means "to return or repent," begins on the first day of
the month of Elul and continues 40 days, ending with Yom Kippur.
Thirty days into Teshuvah, on Tishrei l, comes Rosh
HaShanah. This begins a final ten-day period beginning on Rosh
HaShanah and ending on Yom Kippur. These are known as the
High Holy Days and as the Awesome Days (Yamim Nora'im, the days
of awe). The sabbath that falls within this ten-day period is called
Shabbat Shuvah, the Sabbath of Return. Five days after Yom
Kippur is Sukkot, the Feast of Tabernacles. Teshuvah
begins on Elul 1 and concludes on Tishrei 10, Yom Kippur. Each
morning during the 30 days of the month of Elul, the trumpet (shofar)
or ram's horn is blown to warn the people to repent and return to G-d.
Teshuvah (repentance) speaks to all
people. Those who believe in the Messiah are called to examine their
lives and see where they have departed from G-d. It is a call to examine
the Scriptures and the evidence that the Messiah was who He said He was.
G-d has always had a heart to warn people before
He proclaims judgment. G-d warned the people before the flood, and He
warned Nineveh before it was ruined. He does not want anyone to receive
the wrath of His judgment (Ezekiel [Yechezekel] 18:21-23,30-32;
Zephaniah 2:1-3; 33:1-7; 2 Peter 3:9).
The whole month of Elul is a 30-day process of
preparation through personal examination and repentance for the coming
High Holy Days. The shofar is blown after every morning service. Psalm
27, which begins with "The Lord is my light and my salvation," is also
recited at the end of the morning and evening liturgy. The message from
Elul 1 to Rosh HaShanah is clear: Repent before Rosh
HaShanah. Don't wait until after Rosh HaShanah, or you
will find yourself in the Days of Awe.
There are idioms or phrases that help us
identify the days in the season of Teshuvah (repentance). Just
as unfamiliar foreigners may be confused when they hear Americans call
Thanksgiving Day, "Turkey Day" or "Pilgrims' Day," non-Jewish believers
in Yeshua can be confused by the different terms for the major
feasts of the L-rd.
Rosh HaShanah: Names, Themes, and
Idioms
Teshuvah (repentance)
Rosh HaShanah (Head of the Year, Birthday of
the World)
Yom Teruah (the Day of the Awakening Blast
[Feast of Trumpets)
Yom HaDin (the Day of Judgment)
HaMelech (the Coronation of the Messiah)
Yom HaZikkaron (the Day of Remembrance or
memorial)
The time of Jacob's (Ya'akov) trouble (the
birthpangs of the Messiah, Chevlai shel Mashiach)
The opening of the gates
Kiddushin/Nesu'in (the wedding ceremony)
The resurrection of the dead (rapture, natza1)
The last trump (shofar)
Yom Hakeseh (the hidden day)
Rosh HaShanah: The Head of the Year
(Birthday of the World)
Rosh HaShanah marks the Jewish New Year
and is a part of the season of repentance. Rosh in Hebrew means
"chief or head" and shanah means "year." Rosh HaShanah
is the head of the year on the civil calendar, and is also known as the
birthday of the world since the world was created on this day (Talmud,
Rosh Hashanah 11a).
Jewish tradition believes that Adam was created
on this day (Mishnah, San Hedrin 38b). How did they decide that
this was the day of the year the world was created? Because the first
words of the Book of Genesis (Bereishit), "in the beginning,"
when changed around, read, Aleph b'Tishrei, or "on the first of
Tishrei." Therefore, Rosh HaShanah is known as the birthday of
the world, for tradition tells us that the world was created then.
Note: There are four new years in the Jewish
calendar. Nisan 1 is the New Year's day of kings (the date for
determining how many years a king has ruled) and for months (Nisan is
the first month). Elul 1 is the new year for the tithing of animals.
Shevat 15 (Tu Bishvat) is the new year for the trees, and
Tishrei 1 is the new year of years. It also marks the anniversary of the
creation of the world.
Time of Observance
Rosh HaShanah is observed for two days.
It comes on the first and second days of the Hebrew month of Tishrei
(usually in September or October), which is the first month of the
biblical civil calendar. The month of Tishrei is the seventh month in
the biblical religious calendar. This may seem strange that Rosh
HaShanah, the New Year, is on the first and second day of Tishrei,
the seventh month on the biblical religious calendar. The reason that
Rosh HaShanah is the seventh month in the biblical religious
calendar is that G-d made the month of Nisan the first month of the year
in remembrance of Israel's divine liberation from Egypt (Exodus [Shemot]
12:2; 13:4). However, according to tradition, the world was created on
Tishrei, or more exactly, Adam and Eve were created on the first day of
Tishrei and it is from Tishrei that the annual cycle began. Hence,
Rosh HaShanah is celebrated at this time.
Why Is Rosh HaShanah Two Days Long?
Unlike other festivals that are celebrated in
the Diaspora (the dispersion, referring to Jews who live outside of the
Holy Land of Israel) Rosh HaShanah is celebrated for two days
because of uncertainty about observing the festivals on the correct
calendar day. Rosh HaShanah is the only holiday celebrated for
two days in Israel. As with all other festivals, the uncertainty was
involved in a calendar that depended on when the new moon was
promulgated, designating the beginning of each new month by the
rabbinical court in Jerusalem (Yerushalayim) in ancient times.
The problem of Rosh HaShanah is heightened by the fact that it
falls on Rosh Chodesh, the new moon itself. Therefore, even in
Jerusalem (Yerushalayim), it would have been difficult to let
everyone know in time that the New Year had begun. To solve this
problem, a two-day Rosh HaShanah was practiced even in Israel.
Creating a two-day Rosh HaShanah was also intended to
strengthen observance of each day; in the rabbinic view, the two days
are regarded as a yoma arikhta, one long day.
Yom Teruah:
The Day of the Awakening Blast
In Psalm (Tehillim) 98:6 it is written,
"With trumpets and the sound of the horn shout joyfully before the King,
the Lord" (NAS). The blessing we receive from G-d when we understand the
meaning of Rosh HaShanah and the blowing of the trumpet
(shofar) is found in Psalm (Tehillim) 89:15, as it is written,
"How blessed are the people who know the joyful sound [blast of the
shofar]..." (NAS).
Rosh HaShanah is referred to in the
Torah as Yom Teruah, the Day of the Sounding of the Shofar
(or the Day of the Awakening Blast). On Yom Teruah, the Day of
the Sounding of the Shofar, it is imperative for every person
to hear (shema) the shofar. The mitzvah (or biblical
commandment [John (Yochanan) 14:15]), of the shofar is
to hear (shema) the shofar being blown, not actually
blow it yourself, hence the blessing, "to hear the sound of the
shofar."
Teruah means "an awakening blast." A
theme associated with Rosh HaShanah is the theme "to awake."
Teruah is also translated as "shout." The Book of Isaiah (Yeshayahu),
chapter 12, puts the shouting in the context of the thousand-year reign
of Messiah, the Athid Lavo. The Messianic era and shout is
mentioned in Isaiah (Yeshayahu) 42:11; 44:23; Jeremiah (Yermiyahu)
31:7; and Zephaniah 3:14. The first coming of Yeshua is
associated with a shout in Zechariah 9:9. The ultimate shout is the
rapture (natzal) in First Thessalonians 4:16-17.
Whether it is by the blast of a shofar
or the force of a supernatural shout, G-d's goal is to awaken us! For
this reason it is written, "... Awake, sleeper, and arise from the dead,
and Christ will shine on you" (Ephesians 5:14 NAS). The Book of
Ephesians has many references to Rosh HaShanah and the High
Holy Days. For example, in Ephesians 4:30, being sealed unto the day of
redemption refers to Yom Kippur, the Day of Atonement. G-d gave
this festival to teach us that we will be judged on Rosh HaShanah
and will be sealed unto the closing of the gates (neilah) on
Yom Kippur.
Isaiah (Yeshayahu) 26:19 speaks of the
resurrection. The word awake is associated with the
resurrection, as it is written, "Your dead will live; their corpses will
rise. You who lie in the dust, awake and shout for joy, for your dew is
as the dew of the dawn, and the earth will give birth to the departed
spirits" (Isaiah [Yeshayahu] 26:19 NAS).
The theme of awakening from sleep is used
throughout the Bible. It is found in John (Yochanan) 11:11;
Romans 13:11; Daniel 12:1-2; and Psalm (Tehillim) 78:65. In
Isaiah 51:9 it is written, "Awake, awake, put on strength, O arm of the
Lord; awake as in the days of old, the generations of long ago..."
(NAS). The arm of the L-rd is used as a term for the Messiah in Isaiah (Yeshayahu)
53:1. The word arm is the Hebrew word zeroah. During
Passover (Pesach), a shankbone, known as the zeroah,
is put on the plate. So, "awake" is a term or idiom for Rosh
HaShanah. In Isaiah (Yeshayahu) 51:9 quoted earlier, the
awakening is associated with the coming of the Messiah.
The shofar is the physical instrument
that G-d instructed us to use to hear (shema) the sound of the
shofar teaching us to awake from spiritual slumber (1 Corinthians
15:46).
In the days of old, the shofar was used
on very solemn occasions. We first find the shofar mentioned in
connection with the revelation on Mount Sinai, when the voice of the
shofar was exceedingly strong and all the people who were in the
camp trembled (Exodus [Shemot] 19:16b). Thus, the shofar
we hear on Rosh HaShanah ought to remind us of our acceptance
of the Torah (Bible) and our obligations to it. The shofar also
used to be sounded when war was waged upon a dangerous enemy. Thus, the
shofar we hear on Rosh HaShanah ought to also serve as
a battle cry to wage war against our inner enemy -- our evil
inclinations and passions as well as the devil, Ha Satan, himself. The
shofar was also sounded on the Jubilee Year, heralding freedom
from slavery (Leviticus [Vayikra] 25:9-10).
Spiritually (halacha), this refers to
freedom from the slavery of sin, the desires of this world, and serving
the devil (Romans 6:12-13; James 4:4).
Another reason for sounding the shofar
is that Rosh Hashanah is the celebration of the birth of
creation G-d began to rule over the world on this day. When a king
begins to reign, he is heralded with trumpets. That is why Psalm 47
precedes the blowing of the shofar; it is a call to the
nations: "..... Sing praises to our King, sing praises. For God is the
King of all the earth..." (Psalm [Tehillim] 47:6-7 NAS). It
also precedes because of the reference to the shofar in the
previous verse (Psalm 47:5), as it is written "God has ascended with a
shout, the Lord, with the sound of a trumpet" (NAS).
In Jewish tradition, many reasons have been
offered for the sounding of the shofar: The ram's horn is
identified with the ram that became the substitute sacrifice for Isaac (Yitzchak)
in Genesis (Bereishit) 22:1-19. The giving of the Torah at
Mount Sinai was accompanied by the sounding of the shofar
(Exodus [Shemot] 19:19). The proclamation of the Jubilee was
heralded by the blast of the shofar (Leviticus [Vayikra]
25:9-11); and the commencement of the Messianic age is to be announced
by the sound of the great shofar (Isaiah [Yeshayahu]
27:13). The book Gates of Repentance cites Maimonide's call to
awaken from spiritual slumber:
Awake, you sleepers, from your sleep! Rouse yourselves, you
slumberers, out of your slumber! Examine your deeds, and turn to G-d
in repentance. Remember your Creator, you who are caught up in the
daily round, losing sight of eternal truth; you are wasting your
years in vain pursuits that neither profit nor save. Look closely at
yourselves; improve your ways and your deeds. Abandon your evil
ways, your unworthy schemes, every one of you! (Yad Hichot
Teshuva 3.4).
When the rabbis saw the phrase, "Awake, O
Israel," they would identify those verses with something concerning
Rosh HaShanah. The blowing of the shofar took place at the
temple (Beit HaMikdash) on Rosh HaShanah (Nehemiah
8:1-3).
The shofar was also blown at the temple
to begin the sabbath each week. There are two types of trumpets used in
the Bible:
- The silver trumpet, and
- The shofar, or ram's horn.
On the sabbath, there was within the temple (Beit
HaMikdash) a sign on the wall that said, "To the house of the
blowing of the trumpet [shofar]." Each sabbath (shabbat),
two men with silver trumpets and a man with a shofar made three
trumpet blasts twice during the day. On Rosh HaShanah, it is
different. The shofar is the primary trumpet. On Rosh
HaShanah, a shofar delivers the first blast, a silver
trumpet the second, and then a shofar the third. The silver
trumpets and the gathering at the temple are specified in the Book of
Numbers (Bamidbar) chapter 10.
According to Leviticus (Vayikra) 23:24
and Numbers (Bamidbar) 29:1, Rosh HaShanah is the day
of the blowing of the trumpets. According to the Mishnah (Rosh
HaShanah 16a; Rosh HaShanah 3:3), the trumpet used for this purpose
is the ram's horn, not trumpets made of metal as in Numbers (Bamidbar)
Chapter 10.
The Use of the
Shofar in the Bible
The shofar or ram's horn, has always
held a prominent role in the history of G-d's people in the Bible:
- The Torah was given to Israel with the sound of the shofar
(Exodus [Shemot] 19:19).
- Israel conquered in the battle of Jericho with the blast of the
shofar (Joshua 6:20).
- Israel will be advised of the advent of the Messiah with the
sound of the shofar (Zechariah 9:14,16).
- The shofar will be blown at the time of the ingathering
of the exiles of Israel to their place (Isaiah [Yeshayahu]
27:13).
- The shofar was blown to signal the assembly of the
Israelites during war (Judges [Shoftim] 3:27; 2 Samuel
20:1).
- The watchman who stood upon Jerusalem's walls blew the
shofar (Ezekiel [Yechezekel] 33:3-6).
- The shofar was blown at the start of the Jubilee year
(Leviticus [Vayikra] 25:9).
- The shofar is a reminder that G-d is sovereign (Psalm [Tehillim]
47:5).
- The ram's horn, the shofar, is a reminder of Abraham's
sacrifice of Isaac and God's provision of a ram as a substitute
(Genesis [Bereishit] 22:13).
- The shofar was blown to announce the beginning of
festivals (Numbers [Bamidbar] 10:10). The shofar
was blown to celebrate the new moon on Rosh HaShanah (Psalm
81:1-3).
- The blowing of the shofar is a signal for the call to
repentance (Isaiah [Yeshayahu] 58:1).
- The blowing of the shofar ushers in the day of the L-rd
(Joel 2:1).
- The blowing of the shofar is sounded at the rapture of
the believers and the resurrection of the dead (1 Thessalonians
4:16).
- John was taken up to Heaven in the Book of Revelation by the
sound of the shofar (Revelation 4:1).
- Seven shofarim are sounded when G-d judges the earth
during the tribulation (Revelation 8-9).
- The shofar was used for the coronation of kings (1
Kings [Melachim] 1:34,39).
Yom HaDin:
The Day of Judgment
Another name for Rosh HaShanah is
Yom HaDin, the Day of Judgment. It was seen that on this day, G-d
would sit in court and all men would pass before Him to be judged. Three
great books will be opened as each man is weighed in the balance and
placed into one of three categories (Talmud, Rosh HaShanah 6b).
It has been taught that the school of Shammai says that there will be
three classes on the final Day of Judgment, one of the wholly righteous,
one of the wholly wicked, and one of the intermediates. The wholly
righteous are at once inscribed and sealed for life in the world to
come; the wholly wicked are at once inscribed and sealed for perdition (Talmud,
Rosh HaShanah 16b-17a).
The righteous will be protected during the
tribulation period. The wicked will face the wrath of G-d during the
tribulation period (Yamim Nora'im), known in Hebrew as the
Chevlai shel Mashiach, and will never repent. The average person
has until Yom Kippur till his fate is sealed forever. In other
words, the average person will have until the end of the seven-year
tribulation to repent and turn to G-d. The average person on Rosh
HaShanah is judged by G-d and is neither written in the book of
life or the book of the wicked. His fate is yet to be decided. The
average person and the wicked have to go through the "Awesome Days," the
tribulation, until they reach Yom Kippur (the end of the
tribulation when their fate is sealed forever). Once you are written in
the book of the wicked, you can never get out of it (Revelation 17:8).
These are people who never, ever, will accept the Messiah Yeshua.
There are 12 months in the year and there are 12
tribes in Israel. Every month of the Jewish year has its representative
tribe. The month of Tishrei is the month of the tribe of Dan. This is of
symbolic significance, for when Dan was born to Bilhah, Rachel's maid,
Rachel said, "God hath judged me [dannani], and hath also heard
my voice..." (Genesis [Bereishit] 30:6). Dan and din (as in
Yom HaDin, Day of Judgment) are both derived from the same root,
symbolizing that Tishrei is the time of Divine judgment and forgiveness.
Similarly, every month of the Jewish calendar has its sign of the Zodiac
(in Hebrew, Mazal). The sign of the Zodiac for Tishrei is
Scales. This is symbolic of the Day of Judgment.
HaMelech:
The Coronation of the King
The recognition of G-d as King is vividly
pictured in the Jewish view of Adam's understanding of his Divine
Creator being King over all the Universe. It was late on the sixth day
since G-d began the Creation of the world, when Adam opened his eyes and
saw the beautiful world around him, and he knew at once that G-d created
the world, and him too. Adam's first words were:
"The L-rd is King forever and ever!" and the echo of his voice rang
throughout the world. "Now the whole world will know that I am
King," G-d said, and He was very pleased. This is the first Rosh
HaShanah! The first New Year. It was the birthday of Man, and the
Coronation Day of the King of Kings!
Messianic Understanding
A theme and term associated with Rosh
HaShanah in Hebrew is HaMelech (the King). It was
mentioned earlier in this chapter that the shofar blown on Rosh
HaShanah is known as the last trump, which Rav Sha'ul (the
apostle Paul) mentioned in First Thessalonians 4:16-17. At this time,
the believers in the Messiah who are righteous (tzaddikim)
according to Yom HaDin (the Day of Judgment) will be taken to
Heaven in the rapture (natzal) along with the righteous who had
died before this time. On Rosh HaShanah, the coronation of the
Messiah Yeshua as King will happen in Heaven (Revelation 5).
Yeshua, who had come to earth during His first coming to play
the role of the suffering Messiah, Messiah ben Joseph (Yosef),
will be crowned as King over all the earth in preparation for His coming
back to earth to reign as King Messiah (Messiah ben David)
during the Messianic age, the Millennium, or in Hebrew eschatology, the
Athid Lavo (Revelation 19:16; 20:4).
Daniel 7:9-14 speaks of this in the Tanach.
I beheld till the thrones were cast down, and the Ancient of
days did sit...the judgment was set, and the books were opened.
[This is Rosh HaShanah, Yom HaDin, the Day of Judgment. The
books are the book of the righteous, the book of the wicked, and the
book of remembrance] ... I saw... one like the Son of man
[this is understood to be the Messiah Yeshua (Matthew
24:30; 26:64)] coming with the clouds of heaven [the clouds
are the believers in the Messiah (Hebrews 12:1; Revelation 1:7)]...And
there was given Him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve Him: His dominion is an
everlasting dominion, which shall not pass away, and His kingdom
that which shall not be destroyed (Daniel 7:9-10,13-14).
John (Yochanan) saw this same thing in the Book of
Revelation.
After this I looked, and, behold, a door was opened in heaven
[the gates of Heaven are opened on Rosh HaShanah, according
to Isaiah (Yeshayahu) 26:2 and Psalm (Tehillim)
118:19-20]: and the first voice which I heard was as it were of
a trumpet [Rosh HaShanah is known as the last trump]
talking with me [Rosh HaShanah is known as Yom
Teruah, the Day of the Awakening Blast or loud shout(1
Thessalonians 4:16-17)]..And immediately I was in the spirit:
and, behold, a throne was set in heaven, and one sat on the throne
[this is HaMelech, the coronation of the Messiah; the
coronation ceremony is described in Revelation 5] (Revelation
4:1-2).
The description given here in Revelation matches the account in
Daniel 7:9-14.
The Enthronement Ceremony of a King
There are four parts to the enthronement of a Jewish king.
- The giving of the decree.
Associated with this is a
declaration. This can be seen in Psalm (Tehillim) 2:6-7, as
it is written, "Yet have I set my king upon My holy hill of Zion. I
will declare the decree...." Next, a rod/scepter is given, which is
an emblem of a king. Scriptures that refer to the scepter include
Genesis (Bereishit) 49:17; Numbers (Bamidbar)
24:17; Esther 4:11; 5:2; 8:4; Psalm 45:6; and Hebrews 1:8.
Scriptures that refer to a rod are in Psalm (Tehillim) 2:9;
Isaiah (Yeshayahu) 11:1,4; and Revelation 2:27; 12:5;
19:16. The scepter is an emblem of a king or royal office and a rod
refers to the king ruling and reigning righteously in all matters
(Isaiah 11:1,4-5). Yeshua is the King Messiah (Isaiah
11:1,4-5; Jeremiah 23:5-6; Zechariah 9:9; Luke 1:32-33; John [Yochanan]
1:47-49).
- The ceremony of the taking of the throne (Revelation
5). The king sits on the throne and is anointed as king. The word
Christ in English comes from the Greek word Christos
and in Hebrew is Mashiach, meaning "the anointed one."
Yeshua came as a prophet during His first coming (Deuteronomy [Devarim]
18:15), was resurrected as the priest (John [Yochanan]
20:9,17), and is coming back to earth again as King. Kings in Israel
were anointed (2 Samuel 5:3-4; 1 Kings [Melachim] 1:39-40,
45-46; 2 Kings 9:1-6).
- The acclamation. During the acclamation, all the people
shout, "Long live the king!" (1 Kings [Melachim] 1:28-31).
Next, all the people clap (Psalm [Tehillim] 47:1-2). Psalm
47 is a coronation psalm. Psalm 47:5 is the shout and trumpet of
Rosh HaShanah. Verse 6 is the shouting and praising of the
king. Verse 8 is the ceremony of the throne. In verse 9, the
believers in the Messiah Yeshua are gathered in His
presence.
- Each of the subjects coming to visit the king after he has taken
the throne. In this, they will acknowledge their allegiance
to him and receive their commissioning from him as to what their job
will be in the kingdom (Isaiah [Yeshayahu] 66:22-23;
Zechariah 14:16-17; Matthew [Mattityahu] 2:2).
Yom HaZikkaron:
The Day of Remembrance
Rosh HaShanah is known as Yom
HaZikkaron, the Day of Remembrance. Leviticus (Vayikra)
23:24 calls the day "a memorial" (zikkaron). Remembrance is a
major theme in the Bible. We can see by examining the following
Scriptures that G-d remembers us and that we are to remember G-d in all
of our ways.
There are two elements of remembrance:
a) G-d remembers us (Genesis [Bereishit]
8:1; 9:1, 5-16; 19:29; 30:22; Exodus [Shemot] 2:24-25; 3:1;
6:2,5; 32:1-3,7,11,13-14; Leviticus [Vayikra]
26:14,31-33,38-45; Numbers [Bamidbar] 10:1-2,9; Psalm [Tehillim]
105:7-8,42-43; 112:6). In fact, G-d has a book of remembrance (Exodus [Shemot]
32:32-33; Malachi 3:16-18; Revelation 3:5; 20:11-15; 21:1,27).
b) We must remember G-d (Exodus [Shemot]
13:3; 20:8; Deuteronomy [Devarim] 7:17-19; 8:18; 16:3; Numbers
[Bamidbar] 15:37-41).
In Daniel 7:9-10 it is written:
I kept looking until thrones were set up, and the Ancient of
Days took His seat; His vesture was like white snow, and the hair of
His head like pure wool. His throne was ablaze with flames, its
wheels were a burning fire. A river of fire was flowing and coming
out from before Him; thousands upon thousands were attending Him,
and myriads upon myriads were standing before Him; the court sat,
and the books were opened (Daniel 7:9-10 NAS).
Since the court was seated and the books were
opened, it is understood to be Rosh HaShanah. The books are the
book of the righteous, the book of the wicked, and the book of
remembrance. The third book that will be opened is the book of
remembrance (zikkaron). This is why the common greeting during
Rosh HaShanah is, "May you be inscribed in the Book of Life."
Spiritual Application (Halacha).
In Romans 14:10 it is written, "But you, why do you judge your brother?
Or you again, why do you regard your brother with contempt? For we shall
all stand before the judgment seat of God [Christ]" (NAS). In Second
Corinthians 5:10 it is written, "For we must all appear before the
judgment seat of Christ, that each one may be recompensed for his deeds
in the body, according to what he has done, whether good or bad" (NAS).
This is also discussed in First Corinthians 3:9-15. The works of the
believers in Messiah will be judged by G-d, but not their
salvation. This is a judgment of the believers in Yeshua only.
All people in this judgment are the believers in Yeshua only.
All people in this judgment will be saved. This is not a judgment of
your salvation, but a judgment of your rewards based upon your works. On
this day, G-d will open the Book of Life and hold a trial (Talmud,
Rosh HaShanah 16b). This is known as the Bema judgment.
The Time of Jacob's Trouble:
(The Birthpangs of the Messiah)
The English phrase, birthpangs of the
Messiah, or the Hebrew Chevlai shel Mashiach, is a major
theme of the Bible. It is commonly known as the seven-year tribulation
period. In Matthew (Mattityahu) 24, Yeshua describes
the signs of the end. "And as He was sitting on the Mount of Olives, the
disciples came to Him privately, saying, 'Tell us, when will these
things be, and what will be the sign of Your coming, and of the end of
the age [Olam Hazeh]?' "(Matthew 24:3 NAS) Yeshua said
that these days are the beginning of sorrows (Matthew [Mattityahu] 24:8.
The Greek word translated as sorrows here is odin. This word
means "birthpangs." The birthpangs of the Messiah are also spoken of in
Jeremiah (Yermiyahu) 30:4-7, as it is written:
Now these are the words which the Lord spoke concerning Israel
and concerning Judah, "For thus says the Lord, 'I have heard a sound
of terror, of dread, and there is no peace. Ask now, and see, if a
male can give birth [travail with child?]. Why do I see
every man with his hands on his loins, as a woman in childbirth
[odin]? And why have all faces turned pale? Alas! for that day
is great, there is none like it; and it is the time of Jacob's
distress [trouble], but he will be saved from it'
"(Jeremiah [Yermiyahu] 30:4-7 NAS).
The birthpangs are also mentioned in First Thessalonians 5:1-3:
Now as to the times and the epochs [seasons], brethren, you have
no need of anything to be written to you. For you yourselves know
full well that the day of the Lord will come just like a thief in
the night While they are saying, "Peace and safety!" then
destruction will come upon them suddenly like birth pangs [odin]
upon a woman with child; and they shall not escape (1
Thessalonians 5:1-3 NAS).
It can also be seen in Revelation 12:1-2, as it is written:
And a great sign appeared in heaven: a woman clothed with the
sun, and the moon under her feet, and on her head a crown of twelve
stars [this is Israel (Genesis [Bereishit] 37:9)];
and she was with child; and she cried out, being in labor
[odin] and in pain to give birth (Revelation 12:1-2 NAS).
The Scriptures reveal two synonyms:
- The birthpangs = the time of Jacob's (Ya'akov's)
trouble.
- The time of Jacob's (Ya'akov's) trouble = the
seven-year tribulation.
This period of time will be Israel's most trying
time ever. This period of time is known as the tribulation. Jacob (Ya'akov)
is Israel. There shall be great tribulation in Israel such as never was
since there was a nation (Daniel 12:1). It will also be a time when G-d
will ultimately judge sin and all the nations on the earth. Through it,
the nation of Israel will be physically saved from total destruction by
G-d, and will, as a nation, accept Yeshua as the Messiah
"...But he shall be saved out of it" (Jeremiah [Yermiyahu]
30:7). In Hosea (Hoshea) 5:15 it is written, "I will go and
return to My place, till they acknowledge their offence, and seek My
face: in their affliction [the Chevlai shel Mashiach
/tribulation] they will seek Me early."
Israel will face genuine crisis during the time
of Jacob's (Ya'akov's) trouble. The prophet Zechariah
prophesied that two of every three inhabitants of Israel will perish
during this time, with a remnant of only one third of the population
being saved (Zechariah 13:8-9). In Isaiah (Yeshayahu) 13:6-8 it
is written:
Wail, for the day of the Lord is near! It will come as
destruction from the Almighty. Therefore all hands will fall limp,
and every man 's heart will melt [see Luke 21:26]. And they
will be terrified, pains and anguish will take hold of them, they
will writhe like a woman in labor; they will look at one another in
astonishment, their faces aflame (Isaiah [Yeshayahu]
13:6-8 NAS).
Isaiah (Yeshayahu) 13:10 corresponds to
Matthew (Mattityahu) 24:29; Mark 13:24; and Revelation 6:12.
Other passages that speak of the birthpangs include Genesis (Bereishit)
3:16; 35:16-20; 38:27-28; Isaiah (Yeshayahu) 26:16-21; 54:1;
66:7-9; Jeremiah 4:31; 6:24; 13:21; 22:23; Micah (Michah)
4:9-10; and John (Yochanan) 16:21-22.
There are several stages to Israel's birthing
the Messiah.
- Isaiah 66:7 is a birth before travail.
"Before
she [Israel] travailed [received the Messiah (Mashiach)],
she brought forth; before her pain came, she was delivered of a man
child" (Isaiah [Yeshayahu] 66:7). Isaiah 66:7 is a birth
before travail. This happened during the first coming of
Yeshua, the Messiah. The birthpangs that Israel experienced
during Yeshua's first coming came after Yeshua's
death with the destruction of the temple and the dispersion of the
Jewish people out of Israel by the Romans in 70 C.E. (Common Era).
- Isaiah 66:8 is a birth after travail. Isaiah
66:8 says, "...as soon as Zion travailed, she brought forth
her children." This will happen before Yeshua returns to
earth to set foot on the Mount of Olives (Zechariah 14:4) as Israel
experiences the hardest time she has ever experienced since she was
a nation (Daniel 12:1) in the period of time known as the birthpangs
of the Messiah, the Yamim Nora'im, or the tribulation. The
tribulation and the birthpangs of the Messiah are one and the same
thing. What we are seeing in these days is the woman (Israel)
becoming larger and larger, coming closer and closer to the time
when she is about to give birth.
The Opening of the Gates
The gates of Heaven are opened on Rosh
HaShanah so the righteous nation may enter (Isaiah [Yeshayahu]
26:2; Psalm [Tehillim] 118:19-20). Because the gates of Heaven
are understood to be open on Rosh HaShanah, this is further
evidence that the rapture (natzal) of the believers in the
Messiah Yeshua will take place on Rosh HaShanah.
Rosh Hashanah:
The Wedding of the Messiah
The Bible is a marriage covenant. Both the
Tanach (Old Testament) and the Brit Hadashah (New
Testament) describe how G-d through the Mashiach (Messiah), the
Bridegroom, is in the process of marrying His bride, the believers in
Him who will ultimately live and dwell with Him forever.
G-d ordained and established marriage and its
divine sanctity in the Torah, the very first book of the Bible,
Genesis (Bereishit), when He brought Adam and Eve together to
become one flesh (Genesis 2:21-24). In doing so, we have a vivid
foreshadowing of the Messiah being married to those who would believe
upon Him. Let's examine this closer.
Adam is a type of the Messiah Yeshua.
Adam was made after the likeness of Yeshua (Romans 5:14).
Yeshua (Jesus) was made in the likeness of Adam (Philippians 2:8).
In fact, Yeshua is called the last Adam (1 Corinthians
15:45-47). In Genesis 2:21, G-d had a deep sleep fall upon Adam. Sleep
is synonymous with death (Daniel 12:2; John [Yochanan]
11:11-14; 1 Corinthians 15:51-54; Ephesians 5:14). The deep sleep that
G-d caused to fall upon Adam is a picture of the crucifixion and death
of Yeshua, as Messiah ben Joseph. G-d brought a deep
sleep upon Adam so He could take a rib from the side of his flesh. This
required the shedding of blood. This is a picture of Yeshua who
was pierced in the side of His flesh, shedding His own blood when He
hung on the tree (John [Yochanan] 19:34).
From the rib of Adam, G-d made Eve. Likewise, by
the death of Yeshua and faith (emunah) in Him, G-d
established the assembly of believers known in Hebrew as the kehilat.
The believers in the Messiah, His bride, become wedded to Him by faith (emunah).
This marriage can be seen in the Tanach (Old Testament) as well
as in Jeremiah 23:5-6, as it is written, .... this is His name whereby
He shall be called, THE LORD OUR RIGHTEOUSNESS"
(Jeremiah [Yermiyahu] 23:6). In Jeremiah 33:15-16, it is
written, "...this is the name wherewith she shall be
called, THE LORD OUR RIGHTEOUSNESS" (Jeremiah [Yermiyahu]
33:16). So from these passages in Jeremiah, we can see that a wedding is
taking place. Therefore, by accepting, trusting, and believing in the
Messiah, the bride of Messiah, His followers, become one with Him. These
people would include both Jew and non-Jews who have lived since Adam and
would include Noah, Abraham, Isaac, Jacob, Moses, David, and Solomon as
well as the prophets.
G-d gave the wedding customs, service, and
ceremonies to the Jewish people (Romans 3:2; 9:4) to teach us about the
Messiah Yeshua (Colossians 2:16-17). With this in mind, let's
examine the biblical wedding ceremony that G-d gave to the Jewish
people. The ancient Jewish wedding ceremony G-d gave to the Jewish
people to teach us about the wedding of the Messiah consisted of 12
steps.
- The selection of the bride.
The bride was usually chosen by the father
of the bridegroom. The father would send his trusted servant, known
as the agent of the father, to search out the bride. An excellent
example of this can be seen in Genesis 24. In this chapter, Abraham
(a type of G-d the Father) wishes to secure a bride for Isaac (a
type of Messiah) and sends his servant Eliezer (a type of the Holy
Spirit [Ruach HaKodesh]) to do this task (Genesis [Bereishit
24:2-4; 15:2). It is the role of the Holy Spirit (Ruach HaKodesh)
to convict the world of sin and lead them to G-d (John [Yochanan]
16:7-8). Just as the bride was usually chosen by the father of the
bridegroom, so the believers in the Messiah are chosen by G-d (John
[Yochanan] 15:16). The bridegroom chose the bride and
lavished his love upon her and she returned his love. This can be
seen in Ephesians 5:25, as it is written, "Husbands, love your
wives, even as Christ also loved the church, and gave Himself of
it." In Genesis (Bereishit) 24, Rebekah (Rivkah)
consented to marry Isaac (Yitzchak) even before she ever
met him. Today, the believers in the Messiah Yeshua consent
to become the bride of Messiah even though we have never seen Him.
First Peter (Kefa) 1:8 speaks of this, as it is written,
"Whom having not seen, ye love; in whom, though now ye see Him not,
yet believing, ye rejoice with joy unspeakable and full of glory."
- A bride price was established.
A price would have to be paid for the bride.
The agreed upon price was called a mohar in Hebrew.
Yeshua, being our bridegroom, paid a very high price for His
bride, the body of believers. The price He paid was His life.
Yeshua considered the price He had to pay for His bride before
His death as He went into the Garden of Gethsemane to pray in
Matthew (Mattityahu) 26:39, as it is written, "And He went
a little farther, and fell on His face, and prayed, saying, O My
Father, if it be possible, let this cup pass from Me: nevertheless
not as I will, but as Thou wilt." Yeshua was, in essence,
saying, "Father, You have chosen this bride and I have agreed to the
terms, but do you realize the price that is being asked for her?"
Our mohar, our bride price, was His life. First Peter (Kefa)
1:18-19 says, "Forasmuch as ye know that ye were not redeemed with
corruptible things, as silver and gold, from your vain conversation
received by tradition from your fathers; but with the precious blood
of Christ, as of a lamb without blemish and without spot." In First
Corinthians 6:20 it is written, "For ye are bought with a price:
therefore glorify God in your body, and in your spirit, which are
God's."
- The bride and groom are betrothed to each other.
This is the first stage of marriage known as
kiddushin. I have spoken at length of betrothal in Chapter
6, concerning Shavuot. Remember, betrothal is the first of
two steps in the marriage process. Betrothal in Hebrew is known as
erusin or kiddushin. Betrothal legally binds the
bride and the groom together in a marriage contract, except they do
not physically live together. Historically, G-d betrothed Himself to
Israel at Mount Sinai (Jeremiah 2:2; Hosea 2:19-20). Whenever you
accept the Messiah into your heart and life, you become betrothed to
Him while living on the earth.
- A written document is drawn up, known as a ketubah.
This betrothal contract is called, in Hebrew, a shitre erusin.
The ketubah is the marriage
contract that states the bride price, the promises of the groom, and
the rights of the bride. The word ketubah means "that which
is written." The groom promised to work for her, to honor, support,
and maintain her in truth, to provide food, clothing, and
necessities, and to live together with her as husband and wife. The
ketubah was the unalienable right of the bride. The
ketubah must be executed and signed prior to the wedding
ceremony. The Bible is the believer's ketubah. All the
promises that G-d provided for the believers in the Messiah are
legally ours, as it is written in Second Corinthians 1:20, "For all
the promises of God in Him are yea, and in Him Amen...."
- The bride must give her consent.
As we saw in Chapter 6, which dealt with
Shavuot (Pentecost), G-d betrothed Himself to Israel at Mount
Sinai as stated in Jeremiah 2:2. Israel consented to the marriage
proposal from G-d and said, "I do," as it is written in Exodus (Shemot)
24:3. Likewise, the personal application (halacha) to those
who desire the Messiah to come into their hearts and lives is to
accept His invitation to do so by faith (emunah), as it is
written in Romans 10:8-10:
What, then, does it say? The Word is near you in your mouth
and in your heart: that is the word about trust [emunah] which
we proclaim, namely, that if you acknowledge publicly with your
mouth that Yeshua is Lord and trust in your heart that God
raised him from the dead, you will be delivered. For with the
heart one goes on trusting and thus continues toward
righteousness, while with the mouth one keeps on making public
acknowledgments and thus continues toward deliverance
(Romans 10:8-10 Jewish New Testament Version).
So, even today, to become the bride of Messiah you must still say
"I do" to Him.
- Gifts were given to the bride and a cup called the cup of the
covenant was shared between the bride and the groom.
The rite of betrothal (erusin) is
completed when the groom gives something of value to the bride and
she accepts it. The gift most often given today is the ring. When
the groom places the ring on the bride's finger, the rite of
betrothal is completed. This completed rite is known in Hebrew as
kiddushin, which means "sanctification."
The gifts to the bride are symbols of love,
commitment, and loyalty. The gift G-d gives to those who accept the
Messiah is the Holy Spirit (Ruach HaKodesh) (John [Yochanan]
14:26; 15:26-27; Acts 2:38; 2 Corinthians 1:21-22). When Yeshua
ascended to Heaven, He gave gifts to men (Ephesians 4:7-8). These
gifts included righteousness (Romans 5:17-18), eternal life (Romans
6:23), grace (Romans 5:12,14-15), faith (Ephesians 2:8-9), and other
spiritual gifts (1 Corinthians 12:1,4). These included wisdom,
knowledge, healing, the working of miracles, prophecy, the
discerning of spirits, tongues, and interpretation of tongues (1
Corinthians 12:8-11), as well as the gifts of helps and
administration (1 Corinthians 12:28).
In addition, at this time the cup of the
covenant was shared and sealed between the bride and the groom with
the drinking of wine. In doing so, the couple drinks from a common
cup. The cup is first given to the groom to sip, and then is given
to the bride. This cup, known as the cup of the covenant, is spoken
of in Jeremiah 31:31-33, as it is written:
Behold, the days come, saith the Lord, that I will make a
new covenant with the house of Israel and with the house of
Judah: not according to the covenant that I made with their
fathers in the day that I took them by the hand to bring them
out of the land of Egypt; which My covenant they brake, although
I was an husband unto them, saith the Lord: but this shall be
the covenant that I will make with the house of Israel; After
those days, saith the Lord, I will put My law in their inward
parts, and write it in their hearts; and will be their God, and
they shall be My people (Jeremiah [Yermiyahu]
31:31-33).
Yeshua spoke of the cup of the New Covenant (Brit Hadashah)
in Luke 22:20.
- The bride had a mikvah (water immersion), which is a
ritual of cleansing.
Mikvah is a Hebrew word that means
"pool" or "body of water." Mikvah is a ceremonial act of
purification by the immersion in water. It indicates a separation
from a former way to a new way. In the case of marriage, it
indicates leaving an old life for a new life with your spouse
(Genesis [Bereishit] 2:23-24; Ephesians 5:31). Immersing in
the mikvah is considered spiritual rebirth. The reason is
that a mikvah has the power to change a person completely.
Concerning the marriage to Israel at Mount Sinai, G-d said in
Ezekiel 16:8-9, as it is written, "...I sware unto thee, and
entered into a covenant with thee... and thou becamest Mine. Then
washed I thee with water...." The washing, or immersion, here
refers to that of Israel before the people received the Torah when
G-d betrothed Himself to Israel at Mount Sinai (Exodus [Shemot]
19:14-15). Yeshua spoke to the Pharisee, Nicodemus (Nakdimon),
that he must be born anew (immersed) to enter into the Kingdom of
G-d (John [Yochanan] 3:1-7). The believers in the Messiah
are to be immersed in the name of Yeshua (Acts 19:4). The
Holy Spirit (Ruach HaKodesh) is the immerser of G-d (Luke
3:16; Acts 1:5; 11:15-16).
- The bridegroom departed, going back to his father's house to
prepare the bridal chamber.
At this point, the bridegroom leaves for his
father's house to prepare the bridal chamber for his bride. It was
understood to be the man's duty to go away to be with his father,
build a house, and prepare for the eventual wedding. Before he goes,
though, he will make a statement to the bride. "I go to prepare a
place for you; if I go, I will return again unto you." This is the
same statement Yeshua made in John (Yochanan)
14:1-3 before He went to His father's house in Heaven, as it is
written:
Let not your heart be troubled: ye believe in God, believe
also in Me. In My Fathers' house are many mansions: if it were
not so, I would have told you. I go to prepare a place for you.
And if I go and prepare a place for you, I will come again, and
receive you unto Myself that where I am, there ye may be also
(John [Yochanan] 14:1-3).
- The bride was consecrated and set apart for a period of time
while the bridegroom was away building the house.
Before the bridegroom could go and get the
bride, the groom's father had to be satisfied that every preparation
had been made by the son. Only then could he give permission to the
son to go and get the bride. In other words, while the bridegroom
was working on the bridal chamber, it was the father who "okayed"
the final bridal chamber. The bridegroom did not know when his
father would declare the bridal chamber fit and send him to go get
his bride. This is exactly what Yeshua was referring to in
Mark 13:32-37.
Meanwhile, the bride was to wait eagerly for
the return of the bridegroom. In the mind of the bride, the
bridegroom could come at any time, even in the middle of the night
or at midnight. Therefore, she had to be ready at all times.
Yeshua referred to this in Mark 13:32-37 and Matthew 25:1-13.
While waiting for her bridegroom to come, the bride had to have
thought to herself, "Is he really coming back for me? Is he really
going to keep his word?" This was the thought that Peter (Kefa)
answered in Second Peter 3:1-13.
- The bridegroom would return with a shout, "Behold, the
bridegroom comes" and the sound of the ram's horn (shofar)
would be blown.
The time of the return of the bridegroom was
usually at midnight. When the bridegroom did come, he came with a
shout (Matthew 25:6) and with the blowing of a shofar
(trumpet) (1 Thessalonians 4:16-17; Revelation 4:1). The marriage
between the bride and the groom will take place under the chupah
or wedding canopy. Since Heaven is a type of chupah, we can
see that when Yeshua gives a shout for His bride,
accompanied by the blowing of a shofar (trumpet), the
marriage between Yeshua and His bride will take place in
Heaven.
The marriage ceremony will have a sacred
procession. For this reason, the bridegroom (Yeshua) will
be led to the chupah first. When the bridegroom approaches
the chupah, the cantor chants, "Blessed is he who comes."
"Blessed is he who comes" is an idiomatic expression meaning
"welcome." Yeshua said that He would not return for His
bride until these words were said (Matthew 23:39). The groom is
greeted like a king under the chupah. During this time
Yeshua, the bridegroom, will be crowned King under the
chupah, which is Heaven.
- He would abduct his bride, usually in the middle of the night,
to go to the bridal chamber where the marriage would be consummated.
This is the full marriage, known in Hebrew as nesu'in.
The bride and groom will go to the wedding
chamber, or chadar in Hebrew, where the marriage will be
consummated. They will stay in that wedding chamber for seven days,
or a week. At the end of the seven days, the bride and groom will
come out from the wedding chamber. This can be seen in Joel 2:16.
The word week in Hebrew is
shavuah. It means a "seven." It can mean seven days or seven
years. An example of the Hebrew word for week (shavuah)
meaning seven years can be found in Daniel 9:24, as it is written,
"Seventy weeks [shavuah, 490 years] are determined upon thy
people..." and in 9:27, "And he [the false Messiah known as the
antichrist] shall confirm the covenant with many for one week [shavuah,
seven years]...." The week referred to in Daniel 9:27 is known to
Bible believers as the tribulation period. The Jewish people
understand this time to be the birthpangs of the Messiah known in
Hebrew eschatology as the Chevlai shel Mashiach. This is
taken from Jeremiah 30:5-7.
- Finally, there would be a marriage supper for all the guests
invited by the father of the bride.
The bride and the groom would be in the
wedding chamber for seven days. When the bride and the groom
initially went into the wedding chamber, the friend of the
bridegroom stood outside the door. All the assembled guests of the
wedding gathered outside, waiting for the friend of the bride-groom
to announce the consummation of the marriage, which was relayed to
him by the groom. John (Yochanan) the Immerser (Baptist)
referred to this in John 3:29. At this signal, great rejoicing broke
forth (John 3:29). The marriage was consummated on the first night
(Genesis [Bereishit] 29:23). The bloodstained linen from
this night was preserved. It was proof of the bride's virginity
(Deuteronomy [Devarim] 22:13-21).
On the wedding day, the bridegroom is seen
as a king and the bride as a queen. During the consummation of the
marriage, the bridegroom (Yeshua) will be crowned King over
all the earth and the bride (the believers in Yeshua, the
Messiah) will live with Him and rule with Him forever. The crowning
of the King and the marriage can be seen in Isaiah 62:3-7. At the
end of the week (seven-year tribulation, or birthpangs of the
Messiah), the marriage supper will take place. The marriage supper
will not take place in Heaven. After the marriage, the bride and
Groom will return to earth. The marriage supper will be taking place
on earth and only the invited guests of the Father of the Groom (G-d
the Father) will be present at the banquet meal. This can be seen in
Revelation 19:7-16 and 20:4. Yeshua spoke of the marriage
supper and the banquet in Luke 12:35-38 and Matthew 8:11. The
wedding supper is a theme of the festival of Sukkot, which
will be discussed further in a later chapter. During Sukkot,
the people were instructed by G-d to build a temporary shelter. One
of the things G-d instructed the people to do is eat there. When
they eat, they are to set a plate for seven different people. Among
the seven whom a plate is set for are Abraham (Avraham),
Isaac (Yitzchak), and Jacob (Ya'akov). This is
what Yeshua was referring to in Matthew 8:11.
The unbelievers in the Messiah will attend a
separate banquet where the fowls of the air will eat their flesh.
This can be seen in Revelation 19:17-18.
The home of the bride was Jerusalem and it
was the bridegroom who came to the bride to dwell with her. It is
from Jerusalem that the believers in the Messiah during the
Messianic age, or Millennium, will reign with the Messiah. This can
be seen in Revelation 21:1-3; Ezekiel 43:1-2,7; Isaiah 2:2-4; Micah
4:1-5; and Zechariah 2:l0-12.
In concluding this section on the wedding,
whenever anyone hears the message of the basar (gospel), it
is a wedding proposal by G-d to accept Him and be a part of His
bride. G-d desires that we accept His invitation and give Him our
response of "I do." In fact, Revelation 22:20 is a proposal by
Yeshua Himself to accept Him and be a part of His bride. His
message in this verse is "Come." Will you say, "I do" to the
Messiah's proposal to you?
The Resurrection of the Dead
One of the reasons for blowing the shofar
is to proclaim the resurrection of the dead. In addition, the thirteenth
principle of the Jewish faith is belief in the resurrection of the dead.
The resurrection of the dead will take place on Rosh HaShanah
(Talmud, Rosh HaShanah l6b). In First Corinthians 15:52, the apostle
Paul (Rav Sha'ul) tells us that the resurrection of the dead
will be "at the last trump." Earlier, in First Corinthians 15:14, he
wrote that without the Messiah rising from the dead, our faith is in
vain.
We cannot go to the Book of Revelation and say
that the voice of the seventh angel (Revelation 11:15) is the last
trump. In the first century, the last trump (shofar) meant a
specific day in the year. In Judaism, there are three trumpets (shofarim)
that have a name. They are the first trump, the last trump, and the
great trump. Each one of these trumpets indicates a specific day in the
Jewish year. The first trump is blown on the Feast of Shavuot
(Pentecost) (Exodus [Shemot] 19:19). It proclaimed that G-d had
betrothed Himself to Israel. The last trump is synonymous with
Rosh HaShanah, according to Theodore Gaster in his book,
Festivals of the Jewish Year, in his chapter on Rosh HaShanah.
Herman Kieval also states the same thing in his book, The High Holy
Days (Volume I, Rosh HaShanah, Chapter 5, Footnote 11), in the
chapter on the shofar. The great trumpet is blown on
Yom Kippur, which will herald the return of the Messiah
Yeshua back to earth (Matthew [Mattityahu] 24:31).
The first and last trump relate to the two horns
of the ram, which according to Jewish tradition, was caught in the
thicket on Mount Moriah when Abraham (Avraham) was ready to
slay Isaac (Yitzchak) and offer him up as a burnt offering (olah).
This ram became the substitute for Isaac (Yitzchak) even as
Yeshua became the substitute for us and provided life for us
through His death.
In Pirkei Avot (the sayings of the
fathers), Rabbi Eliezer tells us that the left horn (first trump) was
blown on Mount Sinai, and its right horn (the last trump) will be blown
to herald the coming of the Messiah. Isaiah (Yeshayahu) 18:3
and First Thessalonians 4:13-18 speak of the resurrection of the dead.
First Thessalonians chapter 5 continues with the day of the L-rd and the
birthpangs of the Messiah. First Thessalonians 4:16-17 says that the
dead in Messiah will rise first, and that the catching away of the
believers will immediately follow.
The term rapture comes from the Greek
word harpazo, which means "to seize, catch away, catch up,
pluck, pull, take by force" (1 Thessalonians 4:17). The Hebrew
equivalent is the word natzal. Isaiah (Yeshayahu)
26:2-3, 19-20 and 57:1-2 all speak clearly of the resurrection of the
dead. Daniel 12:1-2 also speaks of the resurrection of the dead, the
tribulation, and the salvation of Israel through the tribulation.
Zephaniah 1:14-18 and 2:2-3 tells about the terrible times during the
day of the L-rd, the birthpangs of the Messiah, and issues a decree to
repent and turn to G-d before that day to be hid from that time. Psalm (Tehillim)
27:5 says the righteous will be hid in the time of trouble. This psalm
is read every day during the 40-day period of Teshuvah. Second
Thessalonians 2:1 says, "Now we beseech you, brethren, by the coming of
our Lord Jesus Christ, and by our gathering together unto Him." The
phrase, "gathering together" comes from the Greek word episunagoge,
which means "an assembly." In Numbers (Bamidbar) 10:2-3, the
trumpet is blown to assemble the people. The blowing of the trumpet and
the assembling of the people also appear together in First Thessalonians
4:16-17 and First Corinthians 15:51-53.
Yom HaKeseh: The Hidden Day
In Psalm (Tehillim) 27:5 it is written,
"For in the time of trouble He shall hide me in His pavilion;
in the secret of His tabernacle shall He hide me; He shall set
me up upon a rock."
Yet another name for Rosh HaShanah is
Yom HaKeseh, "The Day of the Hiding" or "the Hidden Day." The
term keseh or keceh is derived from the Hebrew root
kacah, which means to "conceal, cover, or hide." Every day
during the month of Elul, a trumpet is blown to warn the people to turn
back to G-d, except for the thirtieth day of Elul, the day preceding
Rosh HaShanah. On that day the trumpet is not blown, and is
therefore silent. This is because much about Rosh HaShanah is
concealed and shrouded in mystery. The mystical aspect of Rosh
HaShanah is indicated in Scripture: "Sound the shofar on the New
Moon, in concealment of the day of our festival" (Psalm [Tehillim]
81:3). Satan, the accuser, is not to be given notice about the arrival
of Rosh HaShanah, the Day of Judgment.
Rosh HaShanah is called Yom HaKeseh,
or the Day of the Hiding, because it was hidden from satan (Ha satan),
the adversary. The Bible says that satan comes to rob and to steal (John
[Yochanan] 10:10, and to confuse (1 Corinthians 14:33). Because
it is the Day of Judgment, it is symbolically hidden from satan (satan
did not know and understand the plan of the cross [tree], First
Corinthians 2:7-8). This was hidden from him as well. Believers never
said when the day of Rosh HaShanah was; they simply said, "Of
that day and hour no one knows, only the Father."
One of the reasons most often given to disclaim
that the resurrection of the dead and the catching away of the believers
is on Rosh HaShanah is the statement given by Yeshua
in Matthew (Mattityahu) 24:36, as it is written, "But of that
day and hour knoweth no man, no, not the angels of heaven, but My Father
only." Because Rosh HaShanah was understood to be the hidden
day, this statement by Yeshua is actually an idiom
for Rosh Hashanah. Thus it should be given as proof that He was
speaking of Rosh HaShanah because Rosh HaShanah is the
only day in the whole year that was referred to as the hidden day or the
day that no man knew.
Spiritual Application (Halacha).
Rosh HaShanah takes place on the new moon. Colossians 2:16-17
says that the new moon will teach about the Messiah. The Jewish
(biblical) month is based upon a lunar cycle. The moon can barely be
seen as the cycle begins. But then the moon turns toward the sun and
begins to reflect the light of the sun. The sun in the sky is a picture
of Yeshua (Malachi [Malachie] 4:2), and the moon is a
picture of the believers in the Messiah. The sun has its own light, but
the moon's light is a reflection of the sun. When we first become
believers in Yeshua, we can hardly be seen spiritually, and we
know very little about G-d. But then our lives begin to revolve around
the Messiah as the moon revolves around the sun. As we begin to turn
more and more toward the center of creation, we begin to reflect that
light (Yeshua) more and more, just as the moon reflects the
light from the center of the solar system.