THE FESTIVAL OF TRUMPETS
Season of Teshuvah
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
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
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 YHWH.
(repentance) speaks to all people. Those who believe in the Messiah are called to examine
their lives and see where they have departed from YHWH. It is a call to examine the
Scriptures and the evidence that the Messiah was who He said He was.
has always had a heart to warn people before He proclaims judgment. YHWH 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).
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 YHWH is my light and my salvation," is also
recited at the end of the morning and evening liturgy. The message from Elul 1 to
HaShanah is clear: Repent before Rosh HaShanah. Don't wait until after
HaShanah, or you will find yourself in the Days of Awe.
are idioms or phrases that help us identify the days in the season of
(repentance). Just as unfamiliar foreigners may be confused when they hear Americans call
Thanksgiving Day, "Turkey Day" or "Pilgrims' Day," non-Judaic
believers in Malki Tzedik Yahusha can be confused by the different terms for the major feasts
of the YHWH.
HaShanah: Names, Themes, and Idioms
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)
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
The resurrection of the
The last trump (shofar)
Yom Hakeseh (the
HaShanah: The Head of the Year
(Birthday of the World)
HaShanah marks the Judaic New Year and is a part of the season of repentance.
in Hebrew means "chief or head" and
shanah means "year."
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
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.
There are four new years in the Judaic 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.
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 YHWH 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.
Rosh HaShanah Two Days Long?
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.
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
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
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.
Teruah: The Day of the Awakening Blast
Psalm (Tehillim) 98:6 it is written, "With trumpets and the sound of the
horn shout joyfully before the King, YHWH" (NAS). The blessing we receive from YHWH 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
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
blown, not actually blow it yourself, hence the blessing, "to hear the sound of the
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
Malki Tzedik Yahusha is associated with a shout
in Zechariah 9:9. The ultimate shout is the (natzal) in First
it is by the blast of a shofar or the
force of a supernatural shout, YHWH'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. YHWH gave this festival to teach us that we will be judged on
HaShanah and will be sealed unto the closing of the gates (neilah) on
(Yeshayahu) 26:19 speaks of the resurrection. The word
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]
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 YHWH; awake as in the days
of old, the generations of long ago..." (NAS). The arm of the YHWH 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
is put on the plate. So, "awake" is a term or idiom for
In Isaiah (Yeshayahu) 51:9 quoted earlier, the awakening is associated with the
coming of the Messiah.
shofar is the physical instrument that
YHWH instructed us to use to hear (shema)
the sound of the shofar teaching us to awake from spiritual slumber (1 Corinthians 15:46).
the days of old, the shofar was used on very solemn occasions. We first find the
mentioned in connection with the revelation on Mount Sinai, when the voice of the
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
used to be sounded when war was waged upon a dangerous enemy. Thus, the
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).
(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).
reason for sounding the shofar is that
Rosh Hashanah is the celebration
of the birth of creation YHWH 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
it is a call to the nations: "..... Sing praises to our King, sing praises. For
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 "YHWH has ascended with a shout, YHWH, with the sound of a
Judaic tradition, many reasons have been offered for the sounding of the
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
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 YHWH 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).
the rabbis saw the phrase, "Awake, O Israel," they would identify those verses
with something concerning Rosh HaShanah. The blowing of the
place at the temple (Beit HaMikdash) on
Rosh HaShanah (Nehemiah 8:1-3).
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 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
made three trumpet blasts twice during the day. On
Rosh HaShanah, it is
different. The shofar is the primary trumpet. On
Rosh HaShanah, a
delivers the first blast, a silver trumpet the second, and then a
third. The silver trumpets and the gathering at the temple are specified in the Book of
Numbers (Bamidbar) chapter 10.
to Leviticus (Vayikra) 23:24 and Numbers (Bamidbar) 29:1,
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.
of the Shofar in the Bible
shofar or ram's horn, has always held a
prominent role in the history of YHWH'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).
be blown at the time of the ingathering of the exiles of Israel to their place (Isaiah [Yeshayahu]
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).
blown at the start of the Jubilee year (Leviticus [Vayikra] 25:9).
shofar is a
reminder that YHWH is sovereign (Psalm [Tehillim] 47:5).
The ram's horn, the
is a reminder of Abraham's sacrifice of Isaac and YHWH's provision of a ram as a substitute
(Genesis [Bereishit] 22:13).
blown to announce the beginning of festivals (Numbers [Bamidbar] 10:10). The
was blown to celebrate the new moon on Rosh HaShanah (Psalm 81:1-3).
The blowing of the
is a signal for the call to repentance (Isaiah [Yeshayahu] 58:1).
The blowing of the
ushers in the day of the YHWH (Joel 2:1).
The blowing of the
is sounded at the resurrection of the dead (1Thessalonians 4:16-17).
John was taken up to
Heaven in the Book of Revelation by the sound of the
shofar (Revelation 4:1).
are sounded when YHWH judges the earth during the tribulation (Revelation 8-9).
used for the coronation of kings (1 Kings [Melachim] 1:34,39).
HaDin: The Day of Judgment
name for Rosh HaShanah is
Yom HaDin, the Day of Judgment. It was seen
that on this day, YHWH 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
The righteous are
separated and will be with YHWH. It in Hebrew it is the natzal. The wicked will face the wrath of
during the tribulation period (Yamim Nora'im), known in Hebrew as the
shel Mashiach, and will never repent. The average person has until
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 YHWH. The average person on
HaShanah is judged by YHWH 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
(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 Malki Tzedik Yahusha.
are 12 months in the year and there are 12 tribes in Israel. Every month of the
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, "YHWH 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 Judaic 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.
The Coronation of the King
recognition of YHWH as King is vividly pictured in the Judaic view of Adam's understanding
of his Divine Creator being King over all the Universe. It was late on the sixth day since YHWH began the Creation of the world, when Adam opened his eyes and saw the beautiful world
around him, and he knew at once that YHWH created the world, and him too. Adam's first
"The YHWH 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," YHWH 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!
theme and term associated with Rosh HaShanah in Hebrew is
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 escape the tribulation (Chevlai shel Mashiach) on earth and will be taken to
Heaven in the (natzal) along with the righteous who had died before this
time. What happens to the believers in the Messiah when they are taken to Heaven at this
time? One of the events that will take place is the coronation of the Messiah
Malki Tzedik Yahusha
as King, which will happen in Heaven (Revelation 5).
Malki Tzedik Yahusha, 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
(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 Malki Tzedik Yahusha (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).
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
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
coronation of the Messiah; the coronation ceremony is described in Revelation 5]
The description given
here in Revelation matches the account in Daniel 7:9-14.
Enthronement Ceremony of a King
There are four parts to
the enthronement of a Judaic 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).
Malki Tzedik Yahusha
is the King Messiah (Isaiah 11:1,4-5; Jeremiah 23:5-6; Zechariah 9:9; Luke 1:32-33; John [Yochanan]
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."
Malki Tzedik Yahusha 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 Malki Tzedik Yahusha 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]
HaZikkaron: The Day of Remembrance
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
YHWH remembers us
and that we are to remember YHWH in all of our ways.
There are two elements of
a) YHWH 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, YHWH 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
(Exodus [Shemot] 13:3; 20:8; Deuteronomy [Devarim] 7:17-19; 8:18; 16:3;
Numbers [Bamidbar] 15:37-41).
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).
the court was seated and the books were opened, it is understood to be
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."
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 YHWH [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 YHWH, but
not their salvation. This is a
judgment of the believers in Malki Tzedik Yahusha only. All people in this judgment are the
believers in Malki Tzedik Yahusha 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, YHWH will open the Book of Life and hold a trial (Talmud, Rosh HaShanah 16b).
This is known as the Bema judgment.
of Jacob's Trouble:
(The Birthpangs of the Messiah)
English phrase, birthpangs of the Messiah, or the Hebrew
Mashiach, is a major theme of the Bible. It is commonly known as the seven-year
tribulation period. In Matthew (Mattityahu) 24,
Malki Tzedik Yahusha 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)
Malki Tzedik Yahusha 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 YHWH spoke concerning Israel and concerning Judah, "For thus says
YHWH, '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]
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 YHWH 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]
in pain to give birth (Revelation 12:1-2 NAS).
The Scriptures reveal two
The birthpangs = the time
of Jacob's (Ya'akov's) trouble.
The time of Jacob's (Ya'akov's)
trouble = the seven-year tribulation.
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 YHWH 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 YHWH, and will, as a
nation, accept Malki Tzedik Yahusha 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."
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
YHWH 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]
(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)
are several stages to Israel's birthing the Messiah.
Isaiah 66:7 is a birth
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 Malki Tzedik Yahusha, the Messiah. The birthpangs that Israel experienced during
Malki Tzedik Yahusha's
first coming came after Malki Tzedik Yahusha's death with the destruction of the temple and the
dispersion of the Judaic people out of Israel by the Romans in 70 C.E. (Common Era).
Isaiah 66:8 is a birth
travail. Isaiah 66:8 says, "...as soon as Zion travailed, she brought forth
her children." This will happen before
Malki Tzedik Yahusha 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.
Opening of the Gates
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 (natzal) of the believers in the Messiah
Malki Tzedik Yahusha will
take place on Rosh HaShanah.
Hashanah: The Wedding of the Messiah
Bible is a marriage covenant. Both the Tanach (Old Testament) and the
Hadashah (New Testament) describe how YHWH through the
the Bridegroom, is in the process of marrying His bride, the believers in Him who will
ultimately live and dwell with Him forever.
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
is a type of the Messiah Malki Tzedik Yahusha. Adam was made after the likeness of
Malki Tzedik Yahusha
(Romans 5:14). Malki Tzedik Yahusha (Jesus) was made in the likeness of Adam (Philippians 2:8).
In fact, Malki Tzedik Yahusha is called the last Adam (1 Corinthians 15:45-47). In Genesis
2:21, YHWH 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 YHWH caused to fall upon Adam is a picture of the crucifixion and death of
Malki Tzedik Yahusha,
as Messiah ben Joseph. YHWH 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
Malki Tzedik Yahusha
who was pierced in the side of His flesh, shedding His own blood when He hung on the tree
(John [Yochanan] 19:34).
the rib of Adam, YHWH made Eve. Likewise, by the death of
Malki Tzedik Yahusha and faith (emunah)
in Him, YHWH established the assembly of believers known in Hebrew as the
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,
RIGHTEOUSNESS" (Jeremiah [Yermiyahu] 23:6). In Jeremiah 33:15-16, it is
written, "...this is the name wherewith she shall be called, YHWH 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.
gave the wedding customs, service, and ceremonies to the Judaic people (Romans 3:2; 9:4)
to teach us about the Messiah Malki Tzedik Yahusha (Colossians 2:16-17). With this in mind,
let's examine the biblical wedding ceremony that YHWH gave to the Judaic people. The
ancient Judaic wedding ceremony YHWH gave to the Judaic people to teach us about the
wedding of the Messiah consisted of 12 steps.
The selection of 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
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 YHWH (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 YHWH (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 Malki Tzedik Yahusha 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
A price would have to be paid for the bride.
The agreed upon price was called a mohar in Hebrew.
Malki Tzedik Yahusha, being our
bridegroom, paid a very high price for His bride, the body of believers. The price He paid
was His life. Malki Tzedik Yahusha 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." Malki Tzedik Yahusha 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 YHWH in your body, and in your
spirit, which are YHWH'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
Betrothal legally binds the bride and the groom together in a marriage contract, except
they do not physically live together. Historically, YHWH 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
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
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 YHWH provided for the believers in the Messiah are legally ours, as it is written in
Second Corinthians 1:20, "For all the promises of YHWH in Him are yea, and in Him
The bride must give her
we saw in Chapter 6, which dealt with Shavuot (Pentecost),
YHWH betrothed Himself
to Israel at Mount Sinai as stated in Jeremiah 2:2. Israel consented to the marriage
proposal from YHWH 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
Malki Tzedik Yahusha is Lord and trust in your heart that YHWH 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 Judaic 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.
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
gifts to the bride are symbols of love, commitment, and loyalty. The gift
YHWH 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
Malki Tzedik Yahusha 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).
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 YHWH, 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 YHWH: but this shall be the
covenant that I will make with the house of Israel; After those days, saith
will put My law in their inward parts, and write it in their hearts; and will be their
YHWH, and they shall be My people
(Jeremiah [Yermiyahu] 31:31-33).
Malki Tzedik Yahusha spoke of the cup
of the New Covenant (Brit Hadashah) in Luke 22:20.
The bride had a
(water immersion), which is a ritual of cleansing.
is a Hebrew word that means "pool" or "body of water."
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
has the power to change a person completely. Concerning the marriage to Israel at Mount
Sinai, YHWH 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 YHWH betrothed Himself to Israel at Mount Sinai (Exodus [Shemot]
19:14-15). Malki Tzedik Yahusha spoke to the Pharisee, Nicodemus (Nakdimon), that he
must be born anew (immersed) to enter into the Kingdom of YHWH (John [Yochanan]
3:1-7). The believers in the Messiah are to be immersed in the name of
Malki Tzedik Yahusha
(Acts 19:4). The Holy Spirit (Ruach HaKodesh) is the immerser of
YHWH (Luke 3:16;
Acts 1:5; 11:15-16).
The bridegroom departed,
going back to his father's house to prepare the bridal chamber.
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
Malki Tzedik Yahusha 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 YHWH, 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.
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 Malki Tzedik Yahusha was referring to in Mark 13:32-37.
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.
Malki Tzedik Yahusha 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
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
can see that when Malki Tzedik Yahusha gives a shout for His bride, accompanied by the blowing
of a shofar (trumpet), the marriage between
Malki Tzedik Yahusha and His bride will
take place in Heaven.
marriage ceremony will have a sacred procession. For this reason, the bridegroom (Malki Tzedik Yahusha)
will be led to the chupah first. When the bridegroom approaches the
the cantor chants, "Blessed is he who comes." "Blessed is he who
comes" is an idiomatic expression meaning "welcome."
Malki Tzedik Yahusha 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
Malki Tzedik Yahusha,
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
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.
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 Judaic 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. From this we can see that the believers in the Messiah will be with
the Messiah in Heaven for His wedding while the earth will be experiencing the seven-year
tribulation period, or the Chevlai shel Mashiach, in Hebrew.
Finally, there would be a
marriage supper for all the guests invited by the father of the bride.
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]
the wedding day, the bridegroom is seen as a king and the bride as a queen. During the
consummation of the marriage, the bridegroom (Malki Tzedik Yahusha) will be crowned King over
all the earth and the bride (the believers in
Malki Tzedik Yahusha, 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 (YHWH
the Father) will be present at the banquet meal. This can be seen in Revelation 19:7-16
and 20:4. Malki Tzedik Yahusha 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
will be discussed further in a later chapter. During
Sukkot, the people were
instructed by YHWH to build a temporary shelter. One of the things YHWH 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
Malki Tzedik Yahusha was referring to in Matthew
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.
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.
concluding this section on the wedding, whenever anyone hears the message of the
(gospel), it is a wedding proposal by YHWH to accept Him and be a part of His bride.
desires that we accept His invitation and give Him our response of "I do." In
fact, Revelation 22:20 is a proposal by Malki Tzedik Yahusha 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?
Resurrection of the Dead
of the reasons for blowing the shofar is to proclaim the resurrection of the
dead. In addition, the thirteenth principle of the Judaic faith is belief in the
resurrection of the dead. The resurrection of the dead will take place on
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.
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 Judaic year. The first trump is blown on
the Feast of Shavuot (Pentecost) (Exodus [Shemot] 19:19). It proclaimed
that YHWH had betrothed Himself to Israel. The
last trump is synonymous with
HaShanah, according to Theodore Gaster in his book,
Festivals of the Judaic 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
which will herald the return of the Messiah Malki Tzedik Yahusha back to earth (Matthew [Mattityahu]
first and last trump relate to the two horns of the ram, which according to
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
Malki Tzedik Yahusha
became the substitute for us and provided life for us through His death.
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 YHWH and the birthpangs of the Messiah. The festivals will,
beyond a shadow of a doubt, tell you that the resurrection of the dead precedes the time
of Jacob's trouble (also known as the tribulation). First Thessalonians 4:16-17 says that
the dead in Messiah will rise first, and that the catching away of the believers will
Hebrew word natzal. Isaiah (Yeshayahu) 26:2-3, 19-20
and 57:1-2 all speak clearly of the resurrection of the dead, the taking of the believers,
and the hiding of the believers from the indignation (the tribulation). 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 YHWH, the birthpangs of the Messiah, and issues a decree to repent and turn
to YHWH 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 ELOHIM Yahusha, and by our gathering together unto
Him." The phrase, "gathering together" comes from the Greek word
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.
HaKeseh: The Hidden Day
Psalm (Tehillim) 27:5 it is written, "For in the time of trouble He shall
me in His pavilion; in the secret of His tabernacle shall He
hide me; He shall
set me up upon a rock."
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 YHWH, except for the thirtieth day of Elul, the day preceding
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
HaShanah, the Day of Judgment.
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."
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
Malki Tzedik Yahusha
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
HaShanah was understood to be the hidden day, this statement by
Malki Tzedik Yahusha 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.
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 Judaic (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 Malki Tzedik Yahusha (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
Malki Tzedik Yahusha, we can
hardly be seen spiritually, and we know very little about YHWH. 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 (Malki Tzedik Yahusha)
more and more, just as the moon reflects the light from the center of the solar system.