1. The end of the Harvest Season
2. In the month of beginnings…
3. Destiny of the Righteous
4. Customs on Rosh Hashanah
5. God Gives Grace to the Humble
6. Terms related to Rosh Hashanah
7. “Feast of the Sound of the Shofar” 
8. Secret of the “Joy of Return”
9. The Shofar of Elohim and Voice of the Archangel
10. High Holy Days of the Fall
11. Who is your Rabbi?
    
12. The false-rabbi will be thrown out of heaven!

 The end of the Harvest Season:

In the Jewish calendar there are seven ecclesiastical months and twelve secular months. The seventh and final month of the sacred year is Tishri. The lunar month of Tishri corresponds to the end of the harvest season in the Holy Land (around September and October).

The Ultimate Harvest Season: In the Scriptures we learn about the ultimate harvest season, how the Messiah will triumphantly return to earth in the month of Tishri. When our Messiah returns He shall be accompanied by the Shekinah, His holy angels, and a host of glorified (resurrected) righteous ones. When the Messiah returns to Israel from heaven He shall establish the blessed kingdom rule of Adonai over all the nations, peoples and families of the earth.

The Father of Many Nations: This international rule shall come into being through Adonai our Father making one great family out of two peoples: Jew and Gentile. The Gentiles are grafted into the family tree of father Abraham by their faith in the Messiah of God. In hope against hope our father Abraham believed Adonai, so that he might become the father of many nations (1, 2, 3) according to what Adonai had promised. As it is written, “a father of many nations I have made you:”

ולא־יקרא עוד את־שמך אברם והיה שמך אברהם כי אב־המון גוים נתתיך׃

וְלֹא־יִקָּרֵ֥א עֹ֛וד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמֹ֥ון גֹּויִ֖ם נְתַתִּֽיךָ׃

“No longer shall your name be called Abram, But your name shall be Abraham; For I have made you the father of many nations.”

In the month of beginnings…

Immersed: Rosh Hashanah is the beginning of a ten-day period of prayer, self-examination and repentance (עשרת ימי תשובה‎‎), Aseret Yemei Teshuvah. On the day before Rosh Hashanah, Erev Rosh Hashanah (ערב ראש השנה) the orthodox men of the House of Israel undergo a  mikveh (מקווה or מקוה-mikvah, a ritual bath). On this day the parokhet (פרוכת-the ark cover) in the synagogue is changed to a plain white cloth. The plain white cloth indicates purity.

Sealed in the Book of Life: Before Rosh Hashanah people greet each other with a blessing, “Ketivah v’chatima tovah” (כתיבה וחתימה טובה): “A good inscription and sealing [in the Book of Life];” and then we respond with “gam lechha” (גם לך-masculine or גם לך-gam lach, feminine: “also to you”).

Destiny of the Righteous:

Rosh Hashanah is the beginning of the Yamim Noraim, the Ten Great Days of Awe. On the one hand this is a time that prophetically speaks of the destiny of the righteous, the tzaddikim (צדיקים), whose names are written in the Book of Life.

Destiny of the Wicked: On the other hand this is a time that prophetically speaks of the destiny of the wicked, the resha’im (רשעים), whose names are written in the Book of Death. People are inscribed in either book by the closing service of Yom Kippur; the tenth day following Rosh HaShanah.

Two Chances to be Sealed: Therefore, there are ten highly symbolic days (Tishri 1-10) allotted for the people of Israel to repent (to do Teshuvah) before our fate is ‘Sealed.’ During this time there are two chances to have one’s name put in the Book of Life (ספר החיים-Sefer HaChaiim) and sealed.

The First Chance: The first opportunity is to have your name sealed (on time) by Rosh HaShannah (Tisri 1-2).

The Second Chance: A second opportunity is offered (if late) until the closing of the gate ceremony that occurs up to the time of the very end of the observance of Yom Kippur (נעילה) Ne’ilah (Tishri 3-10). Therefore, by the end of the closing observance of Yom Kippur it is believed that everyone’s name is sealed in one of the two books.

Customs (minhagim) on Rosh Hashanah:

Erev Rosh Hashanah: Custom #1. One day before Rosh Hashanah the orthodox men of the House of Israel undergo a mikveh (ritual bath). On this day the parokhet (ark cover) in the synagogue is changed to a plain white cloth. The plain white cloth indicates purity.

Candle lighting and kiddush: Custom #2. As with all the Jewish holidays candles are lit just before the start of the holiday. *Kiddush (קידוש) is also said over the wine. Dipping apples (or challah, bread) in honey before eating the holiday meal offers up the wish for a “sweet year” ahead. Kiddush literally means sanctification. It is the blessing recited over wine or grape juice to sanctify the Shabbat and Jewish holidays.

Round challah loaves: Custom #3. These loaves are shaped like crowns to suggest the kingship of the Holy One and as a reminder of the crown of righteousness that comes to those who obey Adonai. Often these “crown challah” loaves are sweetened with honey and raisins.In the future there is laid up a crown of righteousness for those of us who love the Presence of Adonai, who have poured out our lives as a sacrificial thank offering (drink offering) to Him.

Tashlich (תשליך): Custom #4. On Tishri 1, during the afternoon, the ritual of “tashlich” or “casting off” is performed. This is a ceremony in which one’s sins are symbolically cast into a body of water. This represents our sins being cast into the sea of forgetfulness (1, 2, 3, 4, 5, 6, 7, 8, 9, 10). Often Micah 7:18-20, Psalm 118:5-9, and Psalms 33 and 130 are recited during the Tashlich ceremony:

Goodbye Sins: “He will again have compassion on us; He will tread our iniquities under foot. You will cast (tashlich) all our sins into the depths of the sea.”

God Gives Grace to the Humble:

We are called to clothe ourselves with humility. For the Holy One is opposed to the proud but gives grace to the humble. Therefore, we must humble ourselves under the mighty hand of the Almighty that He may exalt us at the proper time. We are casting all of our anxiety on Adonai our Father. Why should we cast all of our anxiety on Him?  Because Abba our Father “cares for us.”

Sounding of the Shofar: Custom #5.  The Sounding of the Shofar (השופר-the ram’s horn) and the Chatzotzrot HaKesef (חצוצרות הכסף-the silver trumpets): These instruments were used to signal camp movements during the journey to the Promised Land and by the Levites during various Tabernacle/Temple ceremonies and rituals (i.e. the offering of animal sacrifices), and during times of warfare (1, 2, 3).

Celebrating the Kingship of God:  Custom #6. Psalm 47 celebrates the Kingship of Adonai Elohim that mentions the “shout” (תרועה-teruah) and shofar blast of His coronation: “Adonai Eloheinu has ascended with the Shout of a Teruah, He has ascended on His throne as King of all the earth, He has ascended with the joyful coronation sound of the Shofar!”

King over All the Earth: The shofar sound awakens us to the joyous fact that the Holy One is King over all the earth (Psalm 89):

אשרי העם יודעי תרועה ה’ באור־פניך יהלכון׃

אַשְׁרֵי הָעָם יֹודְעֵי תְרוּעָה ה’ בְּֽאֹור־פָּנֶיךָ יְהַלֵּכֽוּן׃

Walking in the Light of His Presence: How blessed are the people who know the joyful sound (תְרוּעָה-teruah), O Adonai they walk in the light of Your Presence.

כי־ה’ עליון נורא מלך גדול על־כל־הארץ׃

כִּֽי־ה’ עֶלְיֹון נֹורָא מֶלֶךְ גָּדֹול עַל־כָּל־הָאָֽרֶץ׃

He is the Great King: Adonai Elyon (GOD Most High): He is Melekh Gadol al-kol-ha’aretz. (He is the Great King over all the earth!)

Terms related to Rosh Hashanah:

Teshuvah (תשובה) Term #1. Literally “returning;” a Hebrew term for repentance. Teshuvah means an “answer” to a shelah (שאלה) or a question. It is a response to the call of the Almighty One.

Cheshbon ha-nephesh (חשבון הנפש): Term #2. Self-examination and soul searching for purposes of performing confession (וידוי-viduy); recognizing our sin as a sin (הכרת חטאה-hakarat chata’ah); showing remorse and regret (חרטה-charatah) for our sin. In other words, recognition of sin (הכרה בחטא) and acceptance of responsibility (קבלת אחריות) are required; this includes the custom of first asking a wronged person’s pardon in order to be forgiven by Adonai on the Day of Atonement.

“Leshana tovah tikatev v’tichatem” (לשנה טובה תכתב ותחתם): Term #3. This phrase is a customary greeting before the Jewish New Year and means “May you be inscribed for a good year (in the Book of Life).” When greeting a female, this is modified to “Leshana tovah tikatevee v’tichatemee” (לשנה טובה תכתבי ותחתמי).

Erev Rosh Hashanah (ערב ראש השנה): Term #4. The evening before Rosh Hashanah is marked by additional services at the synagogue.

“Feast of the Sound of the Shofar:”

Yom Teruah (יום תרועה): Term #5. The “Feast of the Sound of the Shofar” and progenitor of Rosh Hashanah. On Rosh Hashanah Teruah means a loud groaning sound (too deep for words) that is produced by the blowing of the shofar (תקיעת שופר–Leviticus 25:9), accompanied by the piercing sound of the silver trumpets (Numbers 10:5-6; silver symbolizes redemption) and by the people shouting (Psalm 100:1).

A High Intensity Prayer: Shouting is a way of conveying to the Holy One the high intensity of one’s prayer (petition) to Him. This is similar to the idea expressed in the Psalms such as “Elohim has ascended with a teruah (shout), Adonai wih the sound of a shofar” (cf. Psalm 47).

Yom Ha-Zikaron (יום הזיכרון): Term #6. The “Day of Remembrance” (Leviticus 23:24) in reference to the commandment to remember to blow the shofar (teruah) to coronate Adonai as King of the Universe. The blast of the shofar is meant to awaken us to the Presence of Adonai our King.

Yom Ha-Din (יום הדין): Term #7. The “Day of Judgment.”  This is a reference to when the lives of all humanity are examined by Adonai our Ha-Shofet (השופט-the Judge). Once a year in the fall Adonai our Judge opens three books. In the first book the righteous are inscribed for life in the coming year; in the second book the wicked are inscribed for death; but in the third book the names of those who are not easily classified (i.e., most people) are temporarily inscribed. These people then have ten days to repent before their fates are sealed on Yom Kippur.

The Shofar (השופר): Term #8. A ram’s horn blown on the Jewish New Year and other special occasions. The shofar is also called keren shel hayil (קרן של האיל-Horn of the Ram).

Ba’al Tekiah (בעל תקיעה): Term #9. One who is expert at sounding the shofar during the Rosh Hashanah services.

Tekiat Shofar (תקיעת שופר): Term #10. The sounding of the shofar (ram’s horn) at the beginning of the New Year services and at the conclusion of the Day of Atonement.

Aseret Yemei Teshuvah (עשרת ימי תשובה): Term #11. The Ten Days of Repentance from Rosh Hashanah to Yom Kippur, otherwise called the Days of Awe (Yamim Noraim).

*Shabbat Shuvah (שבת שובה): Term #12. The Sabbath that falls during the Ten Days of Repentance. Shabbat Shuvah is called the “Shabbat of Return” because its special haftarah reading begins with the words Shuvah Yisrael, “Return O Israel,” from the prophecy of Hosea (14:2-10).

*The joy of return (שמחת השיבה).

Secret of the “Joy of Return:”

אין שמחה גדולה יותר משיבתו של יהודי אל אבינו שבשמים. לכן, כאשר יהודי חוזר אל ה ‘אלוהינו וחוזר לדבוק בו, הוא מביא שמחה, שמחה, שמחה – שמחה אינסופית. זו מהותה של ראש השנה ויום תרועה: התשובה בימים זו היא במדרגה גבוהה מזו של שאר עשרת ימי תשובה. זו תשובה עליונה יותר, תשובה שבאה מתוך שמחה עצומה. ביום הזה מתעלה יהודי ומגיע לדבקות עצומה עם הקב”ה, ואז הוא מאושר לחלוטין ומלא שמחה גדולה. זה  “השמחה הגדולה” – “קהל גדול ישובו הנה” – בגאולה האמיתית והשלמה תיכף ומיד ממש. לכן כתוב:  פ

No Greater Joy: There is no greater simcha (joy) than a Yehudi’s return to Avinu Shebashamayim. Therefore, when a Yehudi (Jew) returns to the Lord our God and returns to cleave to Him, He brings joy, joy, joy – endless joy. This is the essence of Rosh HaShanah and Yom Teruah: The return on these days is at a higher level than the rest of the Ten Days of Repentance. This is a higher response, a response that comes from a tremendous joy. On this day a Yehudi ascends and reaches a great deal of devotion to God and then he is completely happy and full of joy and this is the “great joy” – “a great congregation will return here” – in the real and complete redemption immediately (מיד-instantly). Therefore it is written:

הנה סוד אגיד לכם: לא כלנו נמות, אבל כלנו נשתנה בן רגע וכהרף עין בשופר האחרון, שכן יתקע בשופר והמתים יקומו בלי כליון ואנחנו נשתנה.  פ

Here is a Secret: Here is a secret I will tell you: not all of us will die, but all of us will change in a moment and in the blink of an eye at the last shofar, for He will blow the shofar and the dead will rise indestructible and we will be changed.

שכן האדון עצמו ירד מן השמים בקריאה של פקדה, בקול שר המלאכים ובשופר אלהים, והמתים השיכים למשיח יקומו ראשונה. אחרי כן אנחנו הנשארים בחיים נלקח יחד אתם בעננים לפגש את האדון באויר, וכך נהיה תמיד עם האדון. על כן עודדו זה את זה בדברים האלה.  פ

Messiah will Descend from Heaven: For the Master (האדון-HaAdon) himself will descend from heaven with a shout (בקריאה של פקדה-command of his subordinate) in the voice of the angelic messenger (בקול שר המלאכים) and the Shofar of God (שופר אלהים), and the dead who are (השיכים-anointed ones) in Messiah will rise first. Then we who are left alive will be taken up (ascend) with them in the clouds (עננים-ananim) to meet the Master in the air, and so we will always be with the Master (Lord). Therefore encourage one another with these words.

The Shofar of Elohim and Voice of the Archangel:

Messiah is the Shofar of God: The shout of the Shofar of Elohim (שופר אלוהים) is sounded forth by the Messiah. It is the Breath of the Spirit of the Holy One that raises the dead. Messiah is the Shofar and the Spirit is the Breath of Life.

An Honor Escort: The voice of the archangel is to command the holy angels to immediately assemble before Messiah as an honor escort. Gabriel (גבריאל) is the angelic emissary of the Messiah. He is the angel who “stands in the Presence” of Adonai, who has already announced the coming of Messiah to three very privileged Yehudim: the prophet Daniel; the priest Zechariah ben Aaron; and the highly honored Jewess Miryam bat David, the mother of the Messiah.

Ordered by Gabriel: The honor guard of angels ordered by Gabriel will accompany the Messiah in his mission to claim his followers and take us immediately to our Father’s house in heaven (cf. more on this subject matter later in chapters 9 through 12).

High Holy Days of the fall:

Month of Beginnings: In the fall month of Tishri (תשרי-Tishrei; meaning “beginnings”), the high holy days of the New Year (ראש השנה-Rosh Hashanah) and the Day of Atonement (יום כיפור-Yom Kippur) are celebrated along with the additional festivals of Booths (חג סוכות-Sukkot), the Eighth [day of] Assembly (שמיני עצרת-Shemini Atzeret) and the Joy of Torah (שמחת תורה-Simchat Torah).

Leading up to the Most Joyful Time of the Year: These five observances include both a time of somber, solemn reflection upon one’s relationship with the Almighty leading up to Yom Kippur (Tishri 1-10) and they also include the most joyful time of the year, the Festival of Sukkot (Tishri 15-21). The Festival of Sukkot occurs just five days after the Day of Atonement (Yom Kippur).

Solemn Days of Reflection: So sacred are the solemn days of reflection (Tishri 1-10) that they have been called the Ten Great Days of Awe (Yamaim Noraim). During this time our people must give an account of whether we have been faithful to the Holy One during the past year, sincerely repent of our sins, and recommit ourselves anew to loving Adonai with “all [our] heart and with all [our] soul and with all [our] strength.” (Deuteronomy 6:5)):

ואהבת את ה’ אלהיך בכל־לבבך ובכל־נפשך ובכל־מאדך׃

Whose your Rabbi?:

Part of the process of Teshuvah is reflecting on our past failures; learning from the lessons of the past. The biggest failure of all can be wrapped up in one question, “Who is your Rabbi?”

Point #1.  The Fall of Man occurred because Adam and his wife chose to “hear” (and obey) the voice of the crafty Serpent instead of Man “hearing” (and obeying) his one true Rabbi (Teacher), the Eternal God (Elohei Kedem), our Father Adonai (Adonai Avinu).

Point #2.  Therefore, each year at the birthday of the earth and the Creator’s coronation day: Elohim HaShofet (God the Judge) sits on His Throne in Heaven as Judge and reviews in the presence of His angels the activities of man during the previous year (cf. Job 1:6).

Point #3.  This period of review occurs from Rosh Hashanah to Yom Kippur (Tishri 1-10). Jewish tradition has it that on the 25th day of Elul (the first day of creation) the world came into being. Just six days later on the first of Tishri (the sixth day of creation) Adam (man) and his wife (woman) were created (Tishri 1).

Sin Occurs at the Tenth Hour (4 pm): It is also believed that on the very same day that Adam was created that he listened to the voice of Satan and fell into disobedience (Tishri 1). This happened at the mid-point of the cool of the day that is the Tenth Hour (around 4 p.m.).

So, the fall of Adam is believed to have occurred on the calendar day of Tishri 1 that is on the fall feast day of Rosh HaShanah that is the first day of the Ten Days of Awe, Yamim Noraim (cf. Tishri 1-10).

Point #4.  Adam’s sin of disobedience occurred in the cool of the day (Tishri 1)  when the declining position of the sun relative to the Garden of Eden (גן עדן) caused a cooling in the garden’s local temperature (i.e. Hebrew hours: 9, 10, and 11th; Secular hours: 3, 4, and 5 p.m.).

Point #5.  In spite of the evil one’s temporary success in causing the first Adam to sin, it is believed that through HaAdam HaAcharon (אדם האחרון-the Last Adam; i.e. the Messiah) the wicked one will ultimately be thoroughly defeated.

Sin Cancelled, Erased at the Ninth Hour (3 pm): This defeat is destined to be because the redemptive sacrifice (korban Pesach) of Messiah cancelled out the sin of Adam and all of our sins past, present and future at the Ninth Hour (3 pm)—one hour before the Tenth Hour (4 pm).

Think About This: Redemption happened before sin even occurred; therefore cancelling it out before it happened!

 The false-rabbi is thrown out of heaven!

Point #6.  Like wicked Haman, in the book of Esther, the evil one will one day (soon) be thrown out of the presence of the King (Esther 7:1-10; cf. “Messiah in Purim“). Therefore, the evil one will be permanently thrown out of heaven down to earth; where after a time he shall be made to dwell forever in the lake of fire (אגם האש).

What is the ultimate fate of the crafty Serpent (הנחש) who first infected humanity with his knowledge of evil? In the not too distant future the Messiah will return to from heaven to Israel. He will immediately put down the rebellion of humankind against God in one day.  Then the wicked one will be thrown down into the bottomless pit; where he shall remain for a a period of one thousand years. Then Israel will be restored to the fulfillment of all Adonai’s promises to our fathers and the prophets.

Final Judgment: However, at the close of the millennial age (the thousand years rule of the Messiah) the Accuser (השטן) will be let out of the bottomless pit to lead one last final (for one day) futile attempt to overthrow the rule of Adonai our Father. This final failed attempt will occur on the day of Tishri 10 (Yom Kippur). After his last failed attempt to overthrow the rule of Adonai Elohei Yisrael the evil one will finally be permanently judged. 

At the Great White Throne Judgment: The final judgment of the evil one will occur at the Great White Throne Judgment that will follow immediately after the thousand years reign of Messiah on earth has concluded (cf. Messiah in Yom Kippur). Then will the Accuser (השטן), who is a persecutor (הרודף-the pursuer) of the brethren (Yehudim), be thrown into the eternal Lake of Fire, where he will dwell in righteous judgment forever.

Messiah in Rosh Hashanah & Yom Teruah Chapter 5 >>