- The Shofar gives forth “Groans too deep for words”
- Hearing the Shofar at the Crossroads of Human History
- There will be a Second Chance
- The Sound of Rejoicing
- The Two Witnesses
- Moses, the first Baal Tokea
- The second Baal Tokea
- The Two “Horns” of the Ram
The Shofar gives forth “Groans too deep for words:”
:יֹום תְּרוּעָה יִהְיֶה לָכֶֽם
“Yom Teruah yihiyeh lachem.” It shall be a day of Teruah to you.
In Numbers 29:1the word teruah (תְּרוּעָה) from the root ruah (רוּעַ) literally means “to shout.” As already stated, the teruah is to be made in a series of broken sounds (יָבַב-yabev); literally “to groan,” to “cry out” in a lament. The three broken sounds which comprise the teruah (Shofar blasts) are to be similar to groans.
Teruah #1. A person groans when he is undergoing great physical exertion and distress or is experiencing great emotional extremes in his physical or spiritual being.
Teruah #2. Momentous peaks and valleys are experienced in a person’s life both during times of great joy and happiness and at perilous times of great distress.
Teruah #3. The best illustration of these alternating moments of both *anguish and joyousness is best illustrated in the anguish and the joy that a mother experiences in the birthing of her new born infant (i.e. the sounds of the pain and anguish of labor that leads to great joy).
*The ultimate groan of anguish occurs when a mother gives forth that final prolonged painful effort that brings forth the joy of “new life” into the world. This is not the short increasing sounds of labor. It is the long sound of prolonged effort that immediately precedes the infant being born into the world. This final sound of childbirth is the sound of the Tekiah Gedolah (תרועה גדולה). Of this final prolonged sound the Messiah has said:
הָאִשָּׁה הַיּוֹלֶדֶת שְׁרוּיָה בְּעֶצֶב, כִּי הִגִּיעָה שְׁעָתָהּ. אֲבָל לְאַחַר שֶׁיָּלְדָה אֶת הַיֶּלֶד אֵין הִיא זוֹכֶרֶת עוֹד אֶת הַסֵּבֶל, בְּשֶׁל הַשִֹמְחָה כִּי נוֹלַד אָדָם לָעוֹלָם.פ
“Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy (הַשִּׂמְחָה) that a child has been born into the world.”
Hearing the Shofar at the Crossroads of Human History:
At Yom Teruah and Rosh Hashanah a person’s thoughts are oriented toward a hopeful perspective or one of fear. In the fall most of our people do not know if they will be judged favorably or not until it has been determined whether their name will remain in the Book of Life or if it has been blotted out. It is at this crossroad between hope and fear that each person must hear, understand and obey the most important directive of the Shofar blasts:
“It shall be a day of teruah to you.”
Jewish tradition points out that the duration of the sound should reflect the great distinction between the festive mood of Rosh Hashanah (Tishri 1-2) and the somber days of Yamim Noraim (Tishri 3-10). A person’s status with the Shofet haChayim v’hametim (Judge of the Living and the dead) at the time of the final Shofar blast at Rosh Hashanah will determine whether one who is still living has chosen the path of hope (securing the promise of eternal life) or fear (our testing God and God further testing us because of our unbelief).
There will be a Second Chance:
Therefore, Yom Teruah and Rosh Hashanah are not decreed to be a time of dead ends or lost causes for even the unbelieving. This is so because in the prophetic symbolism of these days even if one fails to heed “the call” of the Shofar at Rosh Hashanah (the optimal time to believe, repent, pray, and obey Adonai) there will still be a second chance to heed the call of the Shofar of God before Yom Kippur ends. There will be judgment at the return of Messiah. However, the end of human history will not come at that time. For Messiah will suspend the completion of the Yom Kippur closing ceremony and the sealing of the books for one thousand years. Then will the end come.
This will make the Yom Kippur of Messiah’s return a Yom Kippurim.
In other words: on Yom Kippur the Messiah will return to earth from heaven and in a single day put down the rebellion of Man against Adonai (the LORD). He will save all Israel. Then He will put the rest of the Yom Kippur ceremony on pause. This means that during the golden age of Israel the M’shiach of HaShem (the NAME) will not allow any further observance of Yom Kippur to occur for one thousand years (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12). Then after that length of time He will allow the rest of the closing ceremony of Yom Kippur to continue on to the final closing of the gate and sealing ceremony. Therefore, the one (final) Yom Kippur of all human history is split into two parts—-like bookends. Part I of this split Yom Kippur begins and ends in a single day when the Messiah returns to Israel a second time. Afterwards, in the joyous time of the messianic kingdom, there is a pause of this solemn observance for a thousand years. Part II is then allowed to occur when all of the observances of Yom Kippur (as a whole) are brought to a final close; which like its part I counterpart of a thousand years before also happens in a single day. The Torah bears witness to this one culminating Yom Kippur that is a close to all of the other observances. In Torah each and every observance is always contextually viewed from the vantage point of its relationship to the final and permanent Yom Kippur. Therefore, the Torah never refers to any observance of Yom Kippur in the singular (יום כיפור). The Torah always refers to this day (the Day of Atonement) in the plural as—-Yom Kippurim (יום כיפורים). This means the closing (נעילה-ne’ilah) of the gate and final sealing of all humanity will not take place until the end of the messianic millennium. On that last day the completion of all mortal human history will come to an end. For the gates will be locked and the names of all of the people of human history will be sealed. For it is written:
כִּי אֶלֶף שָׁנִים בְּֽעֵינֶיךָ כְּיֹום אֶתְמֹול כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּֽיְלָה׃
For a thousand years in Your sight are like yesterday when it passes by, or as a watch in the night.
אַךְ אַל יֵעָלֵם מִכֶּם הַדָּבָר הַזֶּה, אֲהוּבַי: יוֹם אֶחָד כְּאֶלֶף שָׁנִים בְּעֵינֵי ה’, וְאֶלֶף שָׁנִים כְּיוֹם אֶחָד.פ
The Sound of Rejoicing:
The Shofar is blown with the simple blast and with broken blasts, followed once again with the simple blast of a Tekiah. This shows that even when the broken blasts are sounded, they are preceded by a solid sound of Tekiah, a sound made at a time of “rejoicing” (simcha-שִׂמְחָה, Numbers 10:10).
“In the day of your gladness (v’yom simchatekem)”
This indicates that Avinu Shebashamayim (our heavenly Father) has given us all the ability to change our spiritual circumstances from one of “sorrowful judgment” to one of great joy.
The Two Witnesses:
There are two witnesses who constantly sound forth the two horns of the testimony of Messiah. The Two Witnesses who blow the Shofar that accomplishes the D’var HaShem are Moses and Elijah. Throughout the Tanakh and Brit Chadashah these two witnesses trumpet forth the D’var HaShem without ceasing. This is so that we might hear, understand, and obey the voice of our Father Adonai.
Moses, the first Baal Tokea:
The Shout of Moses: Be delivered from sin by believing in the Messiah our Deliverer who has atoned for our sins.
Sound #1. Moses foreshadows: our “death to sin” through our faith in the sacrifice of our Messiah, the Go’el Yisrael (the Redeemer of Israel).
Sound #2. Moses was willing to sacrifice his life so that our people would not be accursed.
Sound #3. Moses trumpets forth the witness of Messiah’s power to atone for and cleanse us of all of our sins.
Messiah Ish Makhovot (the Man of Sorrows) has redeemed us from the curse of the law, having become a curse for us, for it is written, “Cursed is everyone who hangs on a tree.” Isaiah poignantly describes the omniscient empathy and compassion of the Individual-Suffering Servant when he prophecies:
נִבְזֶה וַחֲדַל אִישִׁים אִישׁ מַכְאֹבֹות וִידוּעַ חֹלִי וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ נִבְזֶה וְלֹא חֲשַׁבְנֻֽהוּ׃ אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּֽה׃ וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלֹומֵנוּ עָלָיו וּבַחֲבֻרָתֹו נִרְפָּא־לָֽנוּ׃ כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכֹּו פָּנִינוּ וַֽ ה’ הִפְגִּיעַ בֹּו אֵת עֲוֹן כֻּלָּֽנוּ׃
“He [the Suffering Messiah] was despised and forsaken of men, a Man of Sorrows (Ish Makhovot), and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him. Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of the Almighty, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed. All of us like sheep have gone astray, each of us has turned to his own way; but Adonai has caused the iniquity of us all to fall on Him.”
The second Baal Tokea:
The Shout of Elijah: Be made righteous forever by believing in the besorah of the Messiah Ben David, the King of the Nations (Melekh HaGoyim), who sits now above the heavens at the right hand of the Majesty; who will soon return to earth to restore Israel and establish the rule of our Father Adonai over all the earth.
Sound #1. Elijah foreshadows: our “resurrection” and “ascension” to become the righteousness of God our Father through our faith in the M’shiach, Hatekumah v’ HaChayim (הַתְקוּמָה וְהַחַיִּים-the Resurrection and the Life).
Sound #2. Elijah was taken up (ascended) alive into heaven; as was our Messiah; as we soon shall be.
Sound #3. Elijah trumpets forth the Messiah’s power and authority to give to us the gift of eternal life.
The promises of our resurrection and of eternal life in the Tanakh (and Brit Chadashah) do not refer to some vague “immortality of the soul,” as taught in pagan religions but to an actual physical resurrection of the body. Job, David, Daniel and Malachi affirm that those who have died will soon awake, some to eternal life, and others to everlasting shame and contempt (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12). Therefore, it is written (Malachi 4:1-2):
כִּֽי־הִנֵּה הַיֹּום בָּא בֹּעֵר כַּתַּנּוּר וְהָיוּ כָל־זֵדִים וְכָל־עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיֹּום הַבָּא אָמַר ה’ צְבָאֹות אֲשֶׁר לֹא־יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָֽף׃ וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִֽיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּֽק׃
“For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze,’ says Adonai Tseva’ot, ‘so that it will leave them neither root nor branch. But for you who fear My name, the Shemesh Tsedakah (Sun of Righteousness) will rise (צְדָקָה-to rise, come forth, break out, arise, rise up, shine like the brightness of the sun) with healing (מַרְפֵּא – the cure) in [His] wings [resurrection power and authority from heaven]; and you will go forth and skip about like calves from the stall. You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing,’ says, Adonai Tseva’ot.”
The Two “Horns” of the Ram:
:כִּֽי־הִגְדַּלְתָּ עַל־כָּל־שִׁמְךָ אִמְרָתֶֽךָ
“For You have magnified Your Word according to all Your Name.”
There are two Ram’s horns and two principal Shofar blowers (witnesses):
I. The Left Horn of the Ram speaks of our being cleansed, purified.
Left Horn #1. The left horn of the Ram is the Word of Adonai revealed in the atoning sacrifice of His Beloved Son (the Messiah).
Left Horn #2. Through the left horn of the Ram we learn that we are sinners in need of a Deliverer. We learn this truth from the Prophet Moses.
Left Horn #3. By Messiah’s death, as required under the “Covenant of the Law,” the Beloved Son has removed all our sins.
Left Horn #4. Sin is removed through the Sacrifice of the Messiah. The left horn calls us to repent, believe, confess and be cleansed.
II. The Right Horn of the Ram speaks of our becoming the righteousness of Avinu Shebashamayim.
Right Horn #1. The right horn is the Word of Adonai revealed in power through the gracious works of the Holy Spirit. The unlimited power of the Spirit of the Holy One was demonstrated in the resurrection of M’shiach Adonai and His ascension above the heavens.
Right Horn #2. Through the Living Torah of the Holy One we learn that we are made righteous by the gift of the Holy Spirit. Eternal life is appropriated by us through our faith in the Messiah Yeshua (the Salvation of Adonai). We have learned this truth from the Living Torah of the Spirit, given to us by the heavenly Father through our exercising faith in (His Son) the Messiah.
Right Horn #3. By the Messiah’s resurrection and ascension into heaven the Glorified Son of Ha-Elohim (the Second and Last Adam) is able to instill His righteousness in all who follow Him through the Gift of the Father (the Indwelling Presence of His Spirit in our spirits).
Right Horn #4. The Gift of the Holy Spirit (the Gift of the Father) assures us that by the Brit Chadashah, His Covenant of Grace (and through no merit whatsoever of our own), we will one day be transformed into the “likeness” of our Righteous One (Messiah our Tzaddik), who is the exact Image (צלם אלוהים-Tselem Elohim) of our Righteous Father.