Messiah in Rosh HaShanah & Yom Teruah Chapter 8

  1. Teshuvah and the running water of Avinu Shebashamayim
  2. The Seven Intermediate Days (Years) and the False Messiah
  3. The time of Adam’s resurrection
  4. The time of the resurrection of the Assembly of Messiah
  5. Now is the time to believe in the Salvation of Adonai
  6. Seven themes on the Day of Teruah
  7. The Shout of the Besorah (Good News) of Messiah
  8. Redemption
  9. Sanctification
  10. Glorification
  11. The Almighty’s Order of Salvation
  12. Remembering Adonai Elohim’s judgment
  13. One hundred notes
  14. Silence is to be maintained (in heaven and on earth) until the final Shofar blast
  15. A Call to Salvation
  16. Repent
  17. Pray
  18. Serve
  19. Receive our Father’s Gift of Eternal Life

Teshuvah and the running water of Avinu Shebashamayim:

Running water plays an important part in the ritual of *Tashlich (תשליך‎‎‎-“cast off”) – where our sins are symbolically cast away. Stagnant water (מים עומדים) represents the application of God’s Word (the cleansing water) “without faith.” In stagnant water the D’var HaShem is not being heard, understood and obeyed; it is being heard physically but without a proper spiritual response (ללא הבנה וציות).

Running water (מים זורמים-flowing water) indicates the Word of God flows from the throne of our Father in heaven on through to our obedience; which results in Avinu Shebashamayim being glorified. For our obedience brings a harvest of simcha (Joy) to our heavenly Father.

תשליך הוא טקס תפילה יהודי אשר נהוג לקיימו בראש השנה. הטקס כולל עריכת תפילה על יד מקור מים זורמים. פ

*Tashlich is a Jewish prayer service that is customary for Rosh Hashanah. The ceremony includes a prayer service by a source of running water.

Faith that only listens to God’s Word “stagnates” because the person is motionless (ללא תנועה); he just stands there doing nothing (הוא פשוט עומד שם ולא עושה כלום); such a person does not allow the word  to “flow” and move him or her on through to insights of understanding, and acts of obedience.

This behavior is indicative of a person who is practicing a “dead faith;” that is a faith that is void of the energizing life that comes from above (i.e. from heaven). Stagnation happens when we substitute our selfish will and vain works for the living will and works of our heavenly Father.

True faith that issues out of the D’var HaShem always is born from above (is sourced in heaven). It is fully alive (מלא אנרגיה-infused with energy) like the rain water and the dew that is fresh from the heavens (1, 2, 3, 4). In contrast our works that originate from our own selfish and prideful will that are not of humble heavenly origin are not living works. The works that are born out of our own self vanity are like the old stagnant water that sits and spoils (dead works).

All of our works that are not fresh from the Spirit of our heavenly Father are works of stagnant water (dead works).

All of our works that flow fresh from the Spirit of Avinu Shebashamayim are works of running water (living works). This means the gift of understanding and the power to obey the Holy One are only possible through the help of the Spirit of Wisdom (Ruach Ha-Chokmah). Living water (running water), therefore, necessarily involves the heavenly (supernatural) works (gifts) of the Holy Spirit. Apart from the supernatural help of the Spirit of our Father in Heaven we can do nothing. פ

The claim that our good works can be accomplished without the help of the Spirit of the Holy One is a lie born out of our human vanity and pride. The so-called good works that are accomplished without the help of the Spirit of the Holy One are just disguised “dead works” (מעשים מתים).

About this matter of “stagnate” (מים עומדים) versus “living” water (מים חיים) Rabbi Jacob ben Yosef, the Chief Rabbi of the first century (CE) Messianic Synagogue of Jerusalem, wrote in his derashah (דְרָשָׁה-discourse, homily) on emunah (אמונה-faith):

כי כשם שהגוף בלא הרוח מת הוא, כן גם האמונה בלא מעשים (של רוח האלוהים חיים) מתה היא. פ

For just as the body without the spirit is dead, so too faith without the works (of the Spirit of the Living God) is dead.

Faith (ha-emunah) in Judaism without the Indwelling Presence and saving works (מַעֲשִׂים טוֹבִים-ma’asim tovim) of the Kodesh Ruach is dead (מֵתָה-mut) and the works that issue out of this dead faith are all dead works (מעשים מתים-ma’asim metim). For just as the body without the spirit is dead, so also faith without the works of the the Spirit of the Living God is dead.

Faith involves believing in the D’var HaShem (Word of Adonai) and true belief means we will act in accord with the belief we profess. However, we will never think right and act right without the Indwelling Presence of the Spirit of the Holy One. Living Faith without the Indwelling Presence and gracious works of the Ruach Ha-Chaiim (Spirit of Life) is impossible!

Living Faith without the redemptive-saving work of Ha-Mashiach is impossible. This is so because the Gift (רוח החיים-Ruach HaChaiim, the Spirit of Life) of our Father Adonai is dependent on the redemptive work of the Prince of Life (שר החיים-Sar HaChaiim). In other words:  we cannot fulfill the written Torah without the greater Oral Torah of the Indwelling Presence of the Spirit of Life and we are unable to receive the Gift of the Spirit of Life without first acknowledging and believing in the redemptive work of our Prince of Life, the Messiah—-who is our Kinsman Redeemer.

Tashlich (תשליך‎‎‎-tashlikh, to “cast off”) prophetically points, therefore, to the time when all Israel will cast off its unbelief and believe in our Messiah; and to the time when the Presence of the Spirit of Holiness will be manifested upon, within and through us all.

This yet future national and international solidarity of faith in Mashiach speaks of a time when the Spirit of the Holy One will permanently cast all of our (Israel ‘s) sins into the waters of forgetfulness; never to be remembered ever again.

The 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).

In Judaism, Rosh Hashanah and Yom Teruah are a witness to our Father Adonai’s rightful ownership of all that exists. Therefore, in the feast days of Rosh HaShanah and Yom Teruah we celebrate the day our Creator was crowned as the King of the heavens and the earth. Rosh Hashanah is the Coronation Day of our heavenly Father when He became the Supreme Ruler of everything. However, on that same day—the sixth day of creation—-according to tradition our father Adam tragically disobeyed his Father, Elah Shemaiya (the God of Heaven).

Yet in spite of father Adam’s disobedience, in holy love, Abba Avinu (our heavenly Father) offered him forgiveness and healing.

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.

The time of Adam’s resurrection:

Adam (and his wife) will be resurrected in an immortal and glorified body on the Tenth day of the sabbatical month of Tirshri (תשרי 10).

The seven intermediate days of Awe (Tishri 1-10) speak of a fallen creation that is in need of a complete and perfect restoration. Redemption is required by the Tenth day of Yamim Noraim (Tishri 10) so that our redeemed humanity can enter into a New Creation week of Adonai’s restored rule on earth (cf. Messiah in Sukkot). Furthermore, the seven intermediate days of Awe (Tishri 3-9) remind us there is an extended time of testing that must precede the day of our salvation (Tishri 10). These seven days of Awe are a harbinger of things to come. However, the time of extended testing to come will not be in a period of seven days but in a time of seven years.

The seven intermediate days of Awe are a prophetic template of seven years of Awe that must occur just before the Messiah returns.

This future period of seven years of Awe is called the Great Tribulation and the time of Jacob’s Trouble. This time of extensive testing will end with the glorious return of our Messiah to earth on Yom Kippur (Tishri 10). The tenth day of Tishri is the Day of Atonement and it the day of the return of the Messiah to Israel. Tishri 10 is also the miracle day of Adam’s resurrection from the dead.

At the middle of this special yet future seven year period of testing—at the *three and one half year mark—a false messiah will stand up in a third rebuilt temple in Jerusalem and declare himself to be Adonai in human form (cf. Antiochus Epiphanes).

*This yet future act of desecration will occur in the month of Nisan; during the actual seven day period of time that is required for the (rebuilt) Third Temple in Jerusalem to be properly dedicated.

Therefore, on the temple mount at the time of the dedication of the Third Temple—the false messiah will declare himself to be God in human form; when in deceit he will actually be indwelt by the evil one. For it is written of him:

הוי רעי האליל עזבי הצאן חרב על־זרועו ועל־עין ימינו זרעו יבוש תיבש ועין ימינו כהה תכהה׃

הֹ֣וי רֹעִ֤י הָֽאֱלִיל֙ עֹזְבִ֣י הַצֹּ֔אן חֶ֥רֶב עַל־זְרֹועֹ֖ו וְעַל־עֵ֣ין יְמִינֹ֑ו זְרֹעֹו֙ יָבֹ֣ושׁ תִּיבָ֔שׁ וְעֵ֥ין יְמִינֹ֖ו כָּהֹ֥ה תִכְהֶֽה׃

“Woe to the worthless shepherd (רעי האליל-literally – the wicked one who is an idol) who leaves the flock! A sword will be on his arm and on his right eye! His arm will be totally withered and his right eye will be completely dimmed (blind).”

So will our people (Israel) be tested for an additional three and one half years period that will occur immediately after this time of the “abomination that desolates” (cf. Daniel).  This time of testing will be for our people like Purim and HaShoah (השואה). For this wicked (self-worshiping) shepherd will attempt to annihilate all of our people.

However, the wicked one will fail to destroy Israel. For at the end of this seven year time of our final testing, on the most sacred day of Yom Kippur (Tishri 10), our Messiah Ben David will return to put down the rebellion of humankind and permanently destroy the rule of the evil one. So on that day all Israel will be saved.

The Messiah Ben David will swiftly deliver all Israel and execute judgment upon the wicked one and his followers in a single day.

The Messiah Ben David will forcefully bring to an end the rule of the evil one and permanently establish the Rule of God (Israel) upon all of the nations, peoples, and families of the earth. Then the greatest Sukkot ever will be celebrated in Israel (Tishri 15-22). After His return to Israel the Messiah shall make “all things new!” For the Messiah is the Adam ben Ha-Elohim through whom our Father Adonai shall make a “new” creation that will be a place where only His righteousness can dwell (1, 2, 3, 4, 5).

The time of the resurrection of 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 Ha-Mashiach who have died from the first century (CE) to the time of a yet unknown future observance of Rosh HaShanah.

At the (unknown) *time of the yet future resurrection of the Kallat Mashiach on Rosh HaShanah, those of us who are alive and are members of the  assembly will be made to miraculously be translated alive into heaven – as did the prophets Enoch and Elijah (cf. chapters 9, 10, 11).

After this miraculous event there will be—like the seven intermediate days (seven years)—a second opportunity for those who remain on earth to believe on Adonai Avinu and His Messiah whom He has sent (cf. Yamim Noraim; the doctrine of the second chance).

At that *intermediate time of seven years (not days), called the Great Tribulation to come, many who remain in the world will turn in faith and believe in Adonai and M’shicho (His Messiah) and when the Messiah returns from heaven with His kedushim (holy ones) the names of these persons will also be recorded in the the Lamb’s Book of Life (בְּסֵפֶר הַחַיִּים שֶׁל הַשֶּׂה). So will these persons who availed themselves of the “second chance” of the extended time of testing – be allowed to enter into the joy of the messianic kingdom of Adonai our Father that will last for a thousand years.

*This seven years of Awe (שבעה שנים נוראים) are like its prophetic template – the seven days of Awe (שבעה ימים נוראים). This is an  extended time of testing that is destined to occur only once in all human history: in-between the time the Kallat Mashiach is miraculously resurrected and translated into heaven on a future observance of Rosh HaShanah and Yom Teruah (Tishri 1-2) and the time of Messiah’s triumphant return to Israel from heaven on Yom Kippur (Tishri 10); which will occur immediately after the seven years of testing has been completed (Tishri 3-9). Then will the Messiah Ben David permanently put down the rebellion of man against Adonai and permanently establish the kingdom rule of Adonai our God (Israel) here on earth.

Now is the time to believe in the Salvation of Adonai:

כה ׀ אמר ה’ בעת רצון עניתיך וביום ישועה עזרתיך ואצרך ואתנך לברית עם להקים ארץ להנחיל נחלות שממות׃

This is what Adonai says, “In a favorable time I have answered you, and in a day of salvation I have helped you; and I will keep you and give you for a covenant of the people, To restore the land, to make them inherit the desolate heritages.”

ואני תפלתי־לך ׀ ה’ עת רצון אלוהים ברב־חסדך ענני באמת ישעך׃

But as for me, my prayer is to You, O Adonai, at an acceptable time; O God, in the greatness of Your loving-kindness, answer me with Your saving truth.

הן הוא אומר: “בעת רצון עניתיך וביום ישועה עזרתיך.” הנה עתה עת רצון, הנה עתה יום ישועה. פ

He says: “When I will have answered you, and on the day of salvation I have helped you.” Now is a time of favor, now is the day of salvation.

We believe that we are now living in the time of Israel’s favor. This is the optimal time of favor for our people to collectively and individually search for and find our redemption. Now is the day of salvation. This is the time of God’s favor “before” the seven years of extended testing shall come upon us; the time of the the Great Tribulation (צָרָה גְדוֹלָה) and the time of Jacob’s Trouble (עֵֽת־צָרָה הִיא לְיַֽעֲקֹב-Et-Tzarah Hi Le-Ya’akov).

Now is the time of the grace of Adonai and not of judgment. This is the time when faith in the Messiah must increase. This is the time to hear, understand, and obey Adoani our Father.

Therefore, this is the time of renewed hope and of salvation that must occur just prior to the Messiah’s Teruah call for His followers to be resurrected and translated into heaven (Tishri 1-2). So, now is the most blessed time to believe in the Message of the Divine Redemption. Not later when the time of the seven years of extensive testing will occur.

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 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.

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

The ancient wind instrument of the Shofar is traditionally blown on Yom Teruah and on the Jubilee of Yom Kippur (except when the holidays fall on the Shabbat). The blowing of the Shofar symbolizes the powerful work of the wind, a symbol of the Presence of the Holy Spirit. 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 besorah (good news) of Messiah; of His Divine 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). The Ram sacrificed at Mount Moriah is a prophetic type of the Messiah Yeshua who died for our redemption on Mount Moriah on the accursed Tree shaped in the form of the twenty-second letter of the Hebrew alphabet, the Letter Tav (תָּ֜ו).


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). Rebekah (a gentile) 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).


Isaac’s name literally means “Laughter” (i.e. the joy of heaven no longer being *barren). Isaac’s sacred name dramatically reappears in the Torah narrative when he personally greets His bride Rebekah for the first time. Afterward Rebecca is “glorified” by Isaac. Isaac consummates his marital pledge to Rebecca by “taking her up” into his esteemed mother Sarah’s own tent (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 the Messiah 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.

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.

Remembering Adonai Elohim’s judgment:

During the month of Elul (one month prior to Yom Teruah) the Shofar is sounded every day (except the Shabbat after the morning service) as a reminder of the coming days of judgment (the Great Tribulation). During this time of individual and national (corporate) repentance the Shofar calls us to remember:

Remember #1.  When the Torah was given (Exodus 19:16).
Remember #2.  When the walls of Jericho fell (Joshua 6:20).
Remember #3.  When Mashiach returns (Zechariah 9:14).
Remember #4.  When all of our people will be re-gathered in Israel (Isaiah 27:13).

One hundred notes:

Traditionally, one hundred notes are sounded during the Rosh Hashanah service. There are two main series of Shofar blasts each consisting of a number of sets. The Shofar is blown during the Musaf (additional) service on Rosh Hashanah. The first series (thirty blasts) is blown before the Musaf silent prayer (Amidah). The second series (thirty blasts) is blown during the repetition of Musaf, integrated into three narratives that describe:

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

Silence is to be maintained (in heaven and on earth) until the 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 (legal requirement) are considered worthy of praise.

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

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

*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.

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:


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


2.  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.


3.  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 our Father’s Gift of Eternal Life

4.  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 >>