1. Seven Intermediate Days (Years) and the False Messiah
2. Time of Adam’s Resurrection
3. Time of the resurrection of the Assembly of Messiah
4. To reject the Messiah is to renounce and reject Adonai
5. There are Eight Resurrections
6. Seven themes on the Day of Teruah
7. The Shout of the Besorat (Good News) of Messiah
8. One hundred notes
9. Silence maintained in heaven and on earth until final Shofar blast
10. A Call to Salvation

Seven Intermediate Days (Years) and the False Messiah:

Rosh Hashanah and Yom Teruah (Tishri 1-2) are a spiritual (prophetic) witness to when the universe, the world, and Adam were created. Jewish tradition claims the universe was created on Elul 25 and Adam was created on Tishri 1:

First, the universe was created (Elul 25).

Second, the earth was developed out of the dust of the universe.

Third, Adam (Man) was made out of the dust of the earth (Tishri 1).

The Date of the Fall: Traditional sources (such as the Pirkei De-Rabbi Eliezer) calculate that while Adam was created on the 1st of Tishrei (Rosh Hashanah), his rebellion, subsequent judgment, and expulsion from Eden occurred exactly ten days later—on the 10th of Tishrei, which became Yom Kippur.

The Resurrection of Adam ben HaElohim: Rabbinic tradition says Adam sinned, was judged, repented and was forgiven on the same day he was created—five days after Elul 25, on the first day of the sabbatical month of Tishri.

Tradition also says that although Adam died as a result of his sin that in a yet undisclosed (unknown) time in the future Adam (and his wife) shall be resurrected as immortals in glorified bodies.

Time of Adam’s Resurrection:

Adam will be Resurrected on the Day of Yom Kippur: Adam (and his wife) will be resurrected in an immortal and glorified body on the Tenth day of the sabbatical month of Tishri (תשרי 10).

Three Shofar Blasts: The shofar blast to is connected to faith in the resurrection of the dead (Isaiah 18:3). There are three historic shofar blasts: one applies to our spiritual rebirth, two apply to the resurrection of two different bodies (assemblies) of God’s people.

Spiritual Rebirth at Sinai and Jerusalem: The first blast of the Shofar is associated with our spiritual rebirth at the giving of the Written Torah at Mount Sinai and the Oral Torah on Shavuot in Jerusalem.

Resurrection of the Bride of Messiah: The second shofar blast occurs in Rosh HaShanah to signal the resurrection of the Assembly of the Messiah ben Yosef.

All the Righteous Ones from Adam on are Resurrected: The third shofar blast occurs on Yom Kippur when all of the righteous ones from Adam on are resurrected when the Shofar Gadol is blown; immediately after the Neilah service is completed.

Locking in God’s Final Judgment: Neilah (or Ne’ilah, Hebrew for “locking” or “closing”) is the fifth and final prayer service of Yom Kippur, the holiest day in Judaism. It serves as the dramatic climax of the Day of Atonement, representing the symbolic “closing of the gates” of heaven and the locking in of God’s final judgment 

Yom Kippur a Day of Resurrection: The Shofar Gadol occurs at the conclusion of Yom Kippur. It symbolizes the final redemption, the ultimate defeat of death (and the adversary), and the restoration of creation. Because the Jubilee shofar on Yom Kippur frees everyone from bondage, it is viewed as the ultimate prophetic picture of the resurrection power that completely frees humanity from the bondage of the grave.

Messiah ben David will establish God’s Rule on Yom Kippur: On the Day of Adam’s Resurrection: The Messiah ben David will return from heaven to Israel to swiftly deliver all Israel and believing humankind by executing judgment upon the evil one and his followers in a single day. On Yom Kippur our Messiah will forcefully bring to an end the rule of the evil one and permanently establish God’s Rule (Israel) upon all the earth (1, 2, 3, 4, 5).

Time of the resurrection of the Assembly of Messiah:

The Assembly of Messiah: This resurrection event of the Assembly of Messiah, the Bride of Messiah (כלת המשיח-Kallat HaMashiach), includes an assembly of all of the followers of the Messiah ben Yosef who have died from the first century (CE) to the time of a yet unknown future observance of Rosh HaShanah.

Translated Alive into Heaven: On Rosh HaShanah those of us who are alive and are members of the  assembly will be miraculously translated alive into heaven – as did the prophets Enoch and Elijah (cf. chapters 9, 10, 11).

A Second Chance: After this miraculous event occurs on Rosh HaShanah, during the seven intermediate days (*seven years), a secthere will be a second opportunity for those who remain behind on earth to believe on God and His Messiah ben Yosef.

*7 Days equals 7 Years of Awe: This seven years of Awe (שבעה שנים נוראים) is a prophetic template. It represents an extended time of testing that is destined to occur only once in all human history. It will occur  in-between the time of the Kallat Mashiach being resurrected and translated into heaven and Yom Kippur when all the righteous ones from Adam on are resurrected.

To reject the Messiah is to renounce and reject Adonai:

כִּי כַּאֲשֶׁר הָאָב יָעִיר וְיחַיֶּה אֶת־הַמֵּתִים כֵּן גַּם־הַבֵּן יְחַיֶּה אֶת־אֲשֶׁר יֶחְפָּץ׃ כִּי הָאָב לֹא־יָדִין אִישׁ כִּי אִם־נָתַן הַמִּשְׁפָּט כֻּלּוֹ בְּיַד הַבֵּן לְמַעַן יְכַבְּדוּ כֻלָּם אֶת־הַבֵּן כַּאֲשֶׁר יְכַבְּדוּ אֶת־הָאָב׃ מִי אֲשֶׁר לֹא־יְכַבֵּד אֶת־הַבֵּן גַּם אֶת־הָאָב אֲשֶׁר שְׁלָחוֹ אֵינֶנּוּ מְכַבֵּד׃ אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם הַשֹּׁמֵעַ דְּבָרַי וּמַאֲמִין לְשֹׁלְחִי יֶשׁ־לוֹ חַיֵּי עוֹלָם וְלֹא יָבֹא בַּמִּשְׁפָּט כִּי־עָבַר מִמָּוֶת לַחַיִּים׃ אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם כִּי־תָבוֹא שָׁעָה וְעַתָּה הִיא אֲשֶׁר יִשְׁמְעוּ הַמֵּתִים אֶת־קוֹל בֶּן־הָאֱלֹהִים וְהַשֹּׁמְעִים חָיֹה יִחְיוּ׃ כִּי כַּאֲשֶׁר לָאָב יֵשׁ חַיִּים בְּעַצְמוֹ כֵּן נָתַן גַּם־לַבֵּן לִהְיוֹת־לוֹ חַיִּים בְּעַצְמוֹ׃ וְאַף־שָׁלְטָן נָתַן לוֹ לַעֲשׂוֹת מִשְׁפָּט כִּי בֶּן־אָדָם הוּא׃ אַל־תִּתְמְהוּ עַל־זֹאת כִּי הִנֵּה בָּאָה שָׁעָה וְיִשְׁמְעוּ כָּל־שֹׁכְנֵי קֶבֶר אֶת־קוֹלוֹ׃ וְעָלוּ עֹשֵׂי הַטּוֹב לָקוּם לַחַיִּים וְעֹשֵׂי הָרַע לָקוּם לַדִּין׃

For just as the Father raises the dead and gives them life, even so the Son gives life to whom He wills. For the Father judges no one, but has committed all judgment to the Son, that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears my word and believes in Him who sent me has eternal life and shall not come into judgment, for he has passed from death into life. Truly, truly, I say to you, the hour is coming—and now is—when the dead will hear the voice of the Son of God, and those who hear will live. For just as the Father has life in Himself, so He has granted the Son also to have life in himself. And He has given him authority to execute judgment, because he is the Son of Adam. Do not marvel at this, for the hour is coming when all who dwell in the grave will hear His Voice; and those who have done good will rise to life, and those who have done evil will rise to judgment.

There are eight resurrections:

“Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.”

Regarding Messiah’s power over life and death and his authority to “execute judgment” we have already said much about this in this document. Resurrection is not a metaphor but a literal, future event. Humanity is divided into two ultimate destinies: a “resurrection of life” for the righteous and a “resurrection of judgment” for the wicked. The following eight events do not refer to temporary, physical resurrections (like Lazarus or Jairus’ daughter, who died again later). Instead, these refer to receiving a glorified, immortal body fit for eternity. The eight resurrections from the dead are as follows:

Resurrection #1. On HaBikkurim Messiah, as the Suffering Messiah ben Yosef, was resurrected from the dead as the “firstfruits” of all who are blessed to be included in the eternal family of Adonai, who is our Father in heaven. In Jewish tradition, there are three distinct profiles of the promised Messiah: the pre-existent heavenly Messiah; the Messiah ben Yosef, who is the Suffering Servant (Priest) who dies to atone for sin, mirroring the rejection and suffering of the biblical Joseph. and the Messiah ben David who is the (King) Conquering Messiah who establishes God’s rule (with a rod of iron) over Israel and all the world.

The Pre-Existent Heavenly Messiah: In ancient Jewish mystical and apocalyptic texts (such as the Book of Enoch, the Dead Sea Scrolls, and later Midrashim), the name or the soul of the Messiah is said to have been created before the world existed. He is sometimes called the “Son of Man” (Anash/Bar Enash from Daniel 7), a heavenly figure riding on the clouds of heaven (more on this later).

Role: This Messiah bridges the gap between the transcendent, infinite God (Adonai) and the physical world. He is the blueprint of redemption, hidden away in the heavenly treasuries until the appointed time of his revealing. He is the ultimate mediator through whom the Father’s heavenly kingdom is brought down to Earth.

The Suffering Messiah: In traditional Jewish eschatology (found in texts like the Talmud and the Zohar), Messiah ben Yosef is a warrior-redeemer from the tribes of Ephraim/Manasseh who fights against the enemies of Israel. He tragically dies in battle. His death causes national mourning and serves as a catalytic atonement for Israel’s sins.

HaBikkurim: (The Feast of Firstfruits). This is a biblical appointment (Leviticus 23) celebrating the very beginning of the harvest. By rising on this specific feast day, the Messiah serves as the “firstfruits” (הַבִּכּוּרִים)—the divine guarantee that a much larger harvest of resurrected believers will eventually follow. 

The Conquering Messiah: Ruling with a “Rod of Iron.” This phrase (drawn from Psalm 2) emphasizes Messiah ben David’s unyielding authority. He will not rule by consensus or compromise; he will completely dismantle corrupt worldly empires and enforce universal peace and obedience to God across Israel and all nations.

Resurrection #2. Immediately following the Messiah’s crucifixion and resurrection, tombs were opened, and many holy people who had died were raised to life. These resurrected-glorified persons went into the city of Jerusalem and bore witness that the Messiah had died to atone for sin and that he had been resurrected so that all who believe on him might receive the gift of eternal life.

The Purpose: These resurrected individuals entered the city of Jerusalem as literal, living proof. They functioned as eyewitnesses, verifying to the local population that the Messiah had successfully conquered death and provided atonement for sins.

Resurrection #3. On an unknown yet future Rosh HaShanah the followers of Messiah will be resurrected and miraculously translated alive into heaven.

The Event: This describes the Rapture of the followers of Messiah ben Yosef. It includes both the resurrection of deceased believers and the instantaneous transformation (“translated alive”) of living followers.

Prophetic Feast: On Rosh HaShanah the traditional blowing of the shofar (ram’s horn) is heavily linked to the “last trump” that signals the resurrection of the saints.

Resurrection #4. Approximately three and one-half years after the resurrection of the followers of Messiah two slain prophets (whose ministries will be like that of Moses and Elijah) will be miraculously resurrected and ascend into heaven. These two prophets, slain by the (false) anti-messiah, will be resurrected and ascend into heaven (while the entire world looks on) at the middle of the seven years of Jacob’s Trouble (prophesied of in the Book of the Prophet Daniel). This event will occur in the middle of the sacred Jewish month of Nisan. Expect the resurrection of the two prophets to be on the same day as Messiah’s resurrection, on HaBikkurim.

The Event: This refers to the two apocalyptic prophets. After preaching for three and a half years, they are killed by the anti-messiah, left in the streets of Jerusalem for three and a half days, and then resurrected in plain view of the world.

Timeline: This happens exactly at the midpoint of the 7-year period (“Jacob’s Trouble,” derived from Daniel’s 70th Week).

Prophetic Feast: his occurs in the spring month of Nisan on HaBikkurim (Feast of Firstfruits). This creates a deliberate prophetic parallel: just as the Messiah was resurrected on Firstfruits, these two monumental prophets are raised on the exact same feast day.

Resurrection #5. On Yom Kippurim those martyred for the faith during the seven years of Jacob’s Trouble will resurrect. These believers are those who will be martyred (execution by beheading) for their faith in Messiah for resisting the rule of the one world government of the anti-messiah; who will come in his ‘own’ name and rule according to his own self-initiative and not according to the will of Adonai.

Resurrection #6. On the same yet future Yom Kippurim, at the return of the Conquering Messiah ben David to earth, all the righteous ones of old (Gentiles and Jews from the time of Adam on) who lived and died before the firstfruits resurrection of Messiah will resurrect here on earth. For those holy ones who are of Jewish origin they will resurrect to greet the Messiah upon his glorious triumphant return to earth. These holy ones will assist Him in His restoration of Israel. In other words, all of the resurrected Jewish people (of all time) will be privileged to serve Adonai and the resurrected-glorified Messiah in the land of Israel; no matter the location where we had previously died. This means that the ancient Jewish immortal ones like fathers Abraham, Isaac, and Jacob will one day be ministering in the Eretz Israel to all of their own mortal Jewish descendants; also the fathers will be acting as honored hosts to the converted gentiles who will be visiting Eretz Israel (the mother nation of the Commonwealth of Israel; cf. the Messiah in Sukkot).

Messiah ben David: This refers to the second profile of the Messiah in Jewish thought—the Conquering King who rules from the throne of David, contrasting with the suffering servant (Messiah ben Yosef).

Event & Timing: Occurring on the exact same Yom Kippurim (Day of Atonement) as Resurrection #5, this event raises all righteous believers from Adam up until the first coming of Messiah ben Yosef. •

Prophetic Purpose: This requires a physical, earthly restoration. Ancient Jewish patriarchs (like Abraham, Isaac, and Jacob) receive immortal bodies to live in Eretz Israel (the Land of Israel). They will govern, assist the Messiah, and host gentiles who come to worship during Sukkot (the Feast of Tabernacles).

Resurrection #7. At the end of the thousand years reign of Messiah, over all the nations and peoples of the world, those mortals who have believed in Adonai and his Messiah will be given the gift of eternal life and will be resurrected-translated in immortal bodies. This will be the seventh and final resurrection of the righteous that occurs at the end of the thousand years reign of Messiah ben David.

The Event: During the 1,000-year reign of the heavenly Messiah ben Yosef ben David, children will still be born to mortal survivors of the seven year Tribulation. This seventh event is the final resurrection and transformation (“translated into immortal bodies”) specifically for the righteous mortals who believed in God during the Millennium.

Significance: This marks the absolute completion of the “resurrection of life” mentioned in John 5. Every single righteous person from human history has now been glorified.

Resurrection #8. At the end of the thousand years reign of Messiah, over all the nations and peoples of the world, the unrighteous (of all human history) will be resurrected on the day of the final Yom Kippur (at the final Closing of the Gates ceremony). The unrighteous ones, along with all of the fallen angels, will then be judged before the Great White Throne. Then will the unrighteous and the fallen angels be sent into their place (the Lake of Fire) while we shall be sent into our place (the new heavens and the new earth).

One Thousand Years: For a thousand years the judgment that is symbolized by the closing of the “Gates of Prayer” ceremony at the end of the Yom Kippurim will be “suspended.” The final (eternal) sealing of the Books of Life and Death will only be effected at the ‘end’ of that period of time. In this way, quite literally, a thousand years will become as “one day.” One Yom Kippur (the day of Messiah’s return), therefore, will become in its effect as if it were a thousand Yom Kippurim, for all of the observances will add up into one day of final (eternal) vindication or judgment.

Event: This is the “resurrection of judgment.” Every unrighteous person from all of human history is physically raised from the dead to face absolute final judgment.

Prophetic Feast: (Neilah / Closing of the Gates): This event is r linked to the very end of Yom Kippur. In Jewish tradition, the Neilah service represents the final opportunity for repentance before the heavenly gates close. The final judgment of all humanity results in the permanent casting of the wicked and fallen angels into the Lake of Fire at this exact time

Ultimate Outcome: Evil is permanently separated, allowing the righteous to enter the New Heavens and the New Earth for eternity.

Prophetic Conclusion: In this regard: The choice is entirely ours as to what our final disposition with Adonai will be. The prophetic conclusion (in the Yom Kippurim liturgy) when the Gates of Prayer will be closed: The service concludes with the Ne’ila (“closing”) prayer, which begins shortly before sunset, when the “Gates of Prayer” will be closed. Yom Kippur comes to an end with a recitation of Shema Yisrael and the blowing of the shofar, which marks the conclusion of the fast and, might I say, of all human history as we know it (for more info cf. the “Messiah in Yom Kippur.”

Seven themes on the Day of Teruah:

Yom Teruah enjoys seven themes:

Theme #1. This is the day that Israel will be gathered.
Theme #2. This is the coronation day of the Creator, the King of the Universe.
Theme #3. This is  a resurrection day.
Theme #4. This is a day for testing and judgment (Psalm 81:4).
Theme #5. This is a day to remember our fathers Abraham, Isaac and Jacob.
Theme #6. This is a day to blow the Shofar.
Theme #7. This is the day the world was created (Tishri 1).

The Shout of the Besorat (Good News) of Messiah:

The Presence and Work of the Holy Spirit: The ancient wind instrument of the Shofar is traditionally blown on Yom Teruah and on the Jubilee of Yom Kippur. The blowing of the Shofar symbolizes the powerful work of the wind, a symbol of the Presence of the Holy Spirit.

The Word of God: The horn is the D’var HaShem. The ram’s horn, therefore, reminds us of the Torah of our  Eternal Father. The ultimate summary of the Torah of the Almighty is trumpeted in His besorat (good news) of Messiah and of His divine redemption.

Redemption: The redemptive work of the Messiah is “shouted out” in the sacrifice of the ram whose head was crowned with thorns and who died as a substitute for Abraham’s son Isaac (cf. Genesis 22).

Sanctification: After his three day return journey to His father’s home—following his symbolic-prophetic sacrifice on Mount Moriah—Isaac disappeared for a time. It is during this time of Isaac’s disappearance that we see the chief servant Eliezer (the Helper), who is a type of the Holy Spirit, search out and find a bride for father Abraham’s beloved son Isaac (Genesis 24).

Torah and Gifts of the Spirit: Rebekah exhibits sanctification in her pledge to marry Isaac by her exhibiting a proven servant-hearted (humble) disposition and receiving from Abraham’s helper, his Chief Servant Eliezer, a marital ring (Torah of the Spirit) and bracelets (gifts of the Spirit) for her wrists (cf. Genesis 24).

Glorification: Isaac’s name literally means “Laughter.” The Joy of heaven is in no longer being *barren. After some time of being “missing” Isaac dramatically reappears in the Torah narrative again when he personally greets his bride Rebekah for the first time.

Taken up into Heaven: Afterward Rebecca is “glorified” spiritually by Isaac. Isaac consummates his marital pledge to Rebecca by “taking her up” into his esteemed mother Sarah’s own tent. This symbolically she was taken up into heaven, the “Jerusalem above.”

רני עקרה לא ילדה פצחי רנה וצהלי לא־חלה כי־רבים בני־שוממה מבני בעולה אמר ה’׃

רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּֽי־רַבִּים בְּֽנֵי־שֹׁומֵמָה מִבְּנֵי בְעוּלָה אָמַר ה’׃

Shout for Joy, O barren one, you who have borne no child; break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the *desolate one will be more numerous than the sons of the married woman,” says Adonai.

*Barren, desolate: It is important to note that the burden of heaven here is that the womb of the Jerusalem above was desolate (barren). Until then heaven had borne no child. This burden of heaven is illustrated in the barrenness of Sarah, who is the “mother of us all.”

Just as the womb of Sarah was barren, so was the womb of heaven barren.

Many Sons of Glory: The great Joy of heaven, the laughter of the  Jerusalem above, is that the resurrected Messiah ascended into heaven and opened up the womb of heaven so that the reproach (barrenness) of heaven was permanently removed; and so that many sons of glory might one day be added to the populace of heaven.

One hundred notes:

One hundred notes are sounded during the Rosh Hashanah (Ashkenazic) morning and Musaf (additional) service. These are:

30 blasts are sounded after the Torah reading.

30 blasts are sounded during the silent recitation of the Musaf Amidah prayer.

30 blasts are sounded during the repetition of the Musaf Amidah prayer.

10 blasts are sounded toward the conclusion of the service during Kaddish, bringing the total to 100.

Description of 30 blasts #1.  The Creator’s universal kingship; Adonai’s sovereignty (מלכות-Malchut);
Description of 30 blasts #2.  Remembrance of the merit of the ancestors; Adonai’s mindfulness (זכרונות-Zichronot);
Description of 30 blasts #3.  Expression of hope for the messianic era; Adonai’s Redemption (שופרות-Shofarot).

Silence maintained in heaven and on earth until final Shofar blast:

Silence must be maintained: Until the final *Shofar blast. The commandment to hear the blowing of the Shofar must be fulfilled during the daylight hours from sun-up till sun-down. Those who quickly obey the mitzvah are considered worthy of praise.

*Silence must be maintained among all the assembled from the beginning of the first blessing until after the final Shofar blast at the end of the Mussaf.

The Blower of the Shofar recites two blessings: The community must listen attentively to each blessing and respond with a *Double Amen; one amen for each blessing. Each person must stand throughout all of the recitation of the two blessings and all of the blasts of the Shofar.

כאשר (משיח, השה של האלוהים) פתח את החותם השביעי היתה דממה בשמים כחצי שעה. פ

Silence in Heaven: “When (Messiah, the Lamb of God) opened the seventh seal, there was silence in heaven (דממה בשמים) for half an hour.”

A Call to Salvation:

The Shofar’s four different sounds are a call to salvation. There are four different sounds associated with the blowing of the Shofar during the Yom Teruah service (the number of universality; N-S-E-W). These four sounds have been interpreted as follows:

Repent: Tekiah – A pure unbroken sound that calls us to “search our hearts,” forsake our wrong ways, and seek forgiveness through repentance.

Pray: Shevarim – A broken staccato, trembling sound. It typifies the sincere sorrow and regret that comes to us when we realize our misconduct and desires to change our ways through prayer, confession.

Serve:  Teruah – A wave-like sound of alarm calling us to resolutely stand by the banner of the Almighty. This speaks of our call to sanctification. We are set apart to become mature followers of the Messiah who dwell in the unity of the Spirit; in a state of unbroken fellowship and unending blessedness.

Receive Abba Avinu’s Gift of Eternal Life: Tekiah Gedolah – This prolonged, unbroken sound represents the final appeal for all to repent. It also prophetically represents the final defining moment when those of us whose names are included in the (Lamb’s) Book of Life, who are the Kallat Mashiach, shall be resurrected and translated alive into heaven (cf. explanation: chapters 9, 10, 11).

Messiah in Rosh Hashanah & Yom Teruah Chapter 9 >>