All blessing comes from You O HaShem our G-d, Who has sanctified us by Your right actions and has instructed us to hear, receive, contemplate, listen, understand, consider, remember and observe the voice of the Ram.
Introduction:
There are four new years referred to in rabbinic literature:
1.) The first of Nisan (Pesach: Passover). This is the only G-d ordained New Year (Exodus 12:2).
2.) The first of Elul (Tithing of animals)
3.) The first of Tishrei (Rosh Hashanah, Yom Ha-Zikharon, and Yom T’ruah: Acknowledging G-d as Creator, King and Judge). This is a G-d ordained date of remembrance but is known by different names in Scripture (Leviticus 23:23-25; Numbers 29:1). A single ambiguous reference is made to the title Rosh Hashanah in Ezekiel 40:1.
4.) The 15th of Shevat (New Year for Trees: based on rainfall)
The following link from the Jewish virtual library is extremely helpful in gaining a fuller understanding of these dates.
https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0015_0_14804.html
While the phrase Rosh Hashanah is mentioned in Ezekiel 40:1, where it refers to the beginning of the year in general and is understood within the context of exile, it is unclear as to when this particular New Year occurs. The sages suggest that this is a reference to Yom Kippur, leading to the connection between Rosh Hashanah and the beginning of the day (length of time) of judgement (Yom Ha-Din), that is, the ten Days of Awe leading up to Yom Kippur (Day of Covering). What is certain, is that there is a notable Biblical Jewish public gathering of remembrance that is commanded by G-d on this date. It has two clear titles in Scripture:
1.) Remembering by Sounding (Zikhron T’ruah)
“And Hashem spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a shabbat, a remembrance proclaimed with sounding of shofrot (Ram’s horns), a holy public gathering. You shall not do any ordinary work, and you shall present a food offering to HaShem.” –Leviticus 23:23-25
2.) Day of Sounding (Yom T’ruah)
“Now in the seventh month, on the first day of the month, you shall also have a holy public gathering; you shall do no ordinary work. It will be to you a day for sounding shofrot (Ram’s horns).” –Numbers 29:1
This year (beginning the Jewish year 5776) our congregation have been examining the text of Yeshua’s Unveiling (Revelation) leading up to the High Holy Days. We will complete our study of the text of Revelation following Simchat Torah (rejoicing in the Torah). There are many correlations to be made between the text of Revelation and the observance of the High Holy days. With regard to Rosh Hashanah I’d like to focus on three themes, all of which are connected to the voice of the Ram’s Horn.
The Main Rabbinic Themes of Rosh Hashanah:
a.) G-d as Creator (from nothing). Most Jews agree that Rosh Hashanah represents G-d’s creation, either figuratively or literally (Genesis 1-2).
b.) G-d as King (Exodus 15:18; Numbers 23:21; Deuteronomy 33:5; Psalm 93:1; Isaiah 6:1; 44:6)
c.) G-d as Judge (Job 21:22; Psalm 7:11; Psalm 35:24; Psalm 82:8; Ecclesiastes 3:17)
The Ram’s Horn and the Themes of Rosh Hashanah:
Before sounding the ram’s horn we recite the following blessing:
“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”
“All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”
This blessing is of great significance to those of us who have meet and been transformed by the Ram of G-d Yeshua our Messiah. We are to listen to the Messiah’s voice (kol), the very essence of creation and the thread that joins creation to the Kingship of G-d and His righteous judgement.
The use of the ram’s horn finds its origin in the binding of Isaac (Genesis 22), and is a symbol of redemption, strength, a call to war, a call to gathering, a call to preparation and the sound of coronation (among other things).
Yeshua, the Ram of G-d (with respect to sacrificial redemption), whose voice is reflected in the sound of the ram’s horn, is connected to each of the themes of Rosh Hashanah in the following ways:
a.) Voice (kol) of Creation: John 1
b.) King of Kings: 1 Timothy 6:14-16
c.) Judge: 2 Timothy 4:1
Remembering G-d in Practice:
G-d our Creator:
It’s fitting that both the new year of Pesach and the new year of Rosh Hashanah should reflect aspects of the Messiah. Yeshua is the word of creation and the lamb of Pesach, the essence of G-d’s voice and the sacrifice of G-d’s mercy. The Father spoke and the speaking breathed and humanity came into being. Rosh Hashanah is an opportunity for us to focus on this wonderful divine act and to consider how grateful we are for the life we have been given and the creation we enjoy. We remind ourselves of the speaking creative Word of G-d and accept the breath of His Spirit through the sound of the ram’s horn.
Practice: Sounding of the shofar
“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”
“All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”
We listen and contemplate the various sounds of the shofar and the ways Yeshua speaks (kol) to us through each variation.
Tekiah: one long, straight blast (A call to gather)
Shevarim: three medium, wailing sounds (The unity of G-d)
Teruah: 9 quick blasts in short succession (right action in drawing near to completion)
Tekiah Gedolah: one extremely long, straight blast (The final Shofar announcing Judgement)
Shofar Liturgy:
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah gadolah
This past week while playing guitar with some Israeli friends I received a compliment about my guitar from my friend Liran: he said, “Your guitar has a beautiful voice”. He spoke in English but he was thinking in Hebrew. A Hebrew doesn’t think, “Sound” he thinks, “Voice”. In colloquial Hebrew, when we respond to the question, “Ma nish ma?” How are you? We may say, “Ha-kol b’seder” or, “b’seder” for short. This phrase literally translates, “The Voice is in Order”, here, “Voice” is considered a reference to the Universe or the essence that holds the Universe together. As Messianic followers of Yeshua we’re able to see the representation of Messiah Himself (John 1:1) in this phrase. The voice of the Ram is powerfully illuminated in these few words. We are in fact saying, “Because Yeshua exists, everything is in order”.
The “Kol”, voice of the shofar is unique and diverse. As the men of our congregation blew the shofrot this Rosh Hashanah we noticed that each shofar had a unique tone, vibration, power: and yet all the shofrot, large and small, were in perfect harmony. The voice of Messiah (The Ram) is also like this, He speaks to each one of us in a unique way and when we come together for the Holy gatherings of HaShem, Yeshua’s voice unites us in harmony to bring glory to G-d. We are therefore tasked with the simple obligation of listening to the voice of Yeshua. Each sound of the shofar conveys an aspect of His voice:
Tekiah: A call to gather for holy purpose
“let’s consider how to stimulate one another to love and right action, not forsaking our gathering together for holy purpose, as is the habit of some, but encouraging one another; and all the more as you see the day (Ha-Din: The Judgement) drawing near.” –Hebrews 10:24-25
Shevarim: The unity of G-d, Father, Son and Holy Wind
“Shema, hear, receive, contemplate, listen, understand, consider, remember and observe. O Israel (One who overcomes in G-d)! The L-rd (Merciful Father) is our G-d (Son and Ruler), the L-rd (Holy Spirit our Comforter) is echad (a composite and intense unity)!” –Deuteronomy 6:4
Teruah: a call to right action in drawing near to completion, an alarm of preparation
“Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” –Galatians 6:9
Tekiah Gedolah: The final Shofar announcing Judgement and the Olam Habah (World to come)
“For the Lord (Yeshua) Himself will descend from heaven with a Loud voice (Kol Gedolah), with the voice of the archangel and with the shofar of Hashem, and the dead in Messiah will rise first.” –1 Thessalonians 4:16
G-d our King:
G-d is King of the Universe whether we admit it or not. He is also King over our lives whether we admit it or not. It remains then for us to either be subjects in His Kingdom or to receive His offer of adoption through Messiah and become His sons and daughters.
The traditional prayer of Rosh Hashanah, “Aveinu Malkeinu” is an ideal opportunity to remind ourselves of our position in G-d through Messiah Yeshua. He is truly our Father and our King, merciful and gracious, ever present to receive us when we turn toward Him.
Practice: Aveinu Malkeinu (Our Father, Our King)
Aveinu Malkeinu
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
Aveinu Malkeinu, Our Father, Our King
We have sinned before You
Aveinu Malkeinu, Our Father, Our King
We have no King except You
Aveinu Malkeinu, Our Father, Our King
Deal with us kindly for the sake of Your name
Aveinu Malkeinu, Our Father, Our King
Renew a year of good for us
Aveinu Malkeinu, Our Father, Our King
Annul every evil decree against us
Aveinu Malkeinu, Our Father, Our King
Exalt the majesty of Your Messiah
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
Aveinu Malkeinu, Our Father, Our King
Forgive and pardon our sins
Aveinu Malkeinu, Our Father, Our King
Blot out our transgressions and remove our sins from Your sight
Aveinu Malkeinu, Our Father, Our King
May we return to You in perfect repentance
Aveinu Malkeinu, Our Father, Our King
Bring glory to Israel Your people
Aveinu Malkeinu, Our Father, Our King
Provide us with Your abundant blessings
Aveinu Malkeinu, Our Father, Our King
Grant our prayers for Your sake, if not for ours
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
G-d our Judge:
Rabbinical Judaism suggests that G-d’s judgement is represented as beginning at Rosh Hashanah and comes to completion at Yom Kippur. Those inscribed for good will then find simchah (Joy) in the feats of Sukkot, dwelling with Hashem and His righteous ones (Ushpizin: guests) and celebrating the Word of G-d together (Simchat Torah).
In this view we see the Day of Judgement as a period of time that spans ten days (Which can be seen as a metaphorical period in relation to the great and terrible Day of the L-rd). These days are known as the Days of Awe, a time for repentance and introspection. Thus on Rosh Hashanah we practice the casting off of sin. This kinetic act of worship is called Tashlikh.
Practice: Tashlikh (casting)
We gather together to perform this rite. Why? Because our individual sin has a corporate impact. We take pieces of bread (made with yeast representing sin) from our pockets and cast them into a moving body of water. This reflects the words of the prophet Micah:
“He (G-d) will turn again, He will have compassion on us, He will enslave that which kept us in bondage and conquer it, casting away all our sins into the depths of the sea (metaphor for death).” –Micah 7:19
In other words, G-d will put death to death and as a result we will live. This is only possible because of the blood of our Messiah, “the life is in the blood” (Hebrews 9:22).
TASHLIKH (CASTING)
The thirteen attributes of G-d’s Chesed (Mercy)
CHAZAN: L-rd, L-rd, benevolent G-d
CONGREGATION: Who is a G-d like You,
CHAZAN: compassionate
CONGREGATION: who pardons iniquity
CHAZAN: and gracious,
CONGREGATION: and forgives transgression
CHAZAN: slow
CONGREGATION: for the remnant of His heritage?
CHAZAN: to anger
CONGREGATION: He does not maintain His wrath forever,
CHAZAN: and abounding in kindness
CONGREGATION: for He desires [to do] kindness.
CHAZAN: and truth;
CONGREGATION: He will again show us mercy,
CHAZAN: He preserves kindness
CONGREGATION: He will suppress our iniquities;
CHAZAN: for two thousand generations,
CONGREGATION: and You will cast all their sins into the depths of the sea.
CHAZAN: pardoning iniquity,
CONGREGATION: Show faithfulness to Jacob,
CHAZAN: transgression
CONGREGATION: kindness to Abraham,
CHAZAN: and sin,
CONGREGATION: which You have sworn to our fathers
CHAZAN: and He cleanses.
CONGREGATION: from the days of yore.
CHAZAN: The L-rd is slow
The nine attributes of G-d’s patience
CONGREGATION: in From out of distress I called to G-d;
CHAZAN: to anger
CONGREGATION: with abounding relief, G-d answered me.
CHAZAN: and abounding in kindness,
CONGREGATION: The L-rd is with me,
CHAZAN: pardoning iniquity
CONGREGATION: I do not fear
CHAZAN: and transgression,
CONGREGATION: what can man do to me?
CHAZAN: acquitting [the penitent]
CONGREGATION: The L-rd is with me among my helpers,
CHAZAN: and not acquitting the impenitent],
CONGREGATION: and I will see [the downfall of] my enemies.
CHAZAN: remembering the iniquity of the fathers for the children,
CONGREGATION: It is better to rely on the L-rd than to trust in man.
CHAZAN: for the third and for the fourth generation.
CONGREGATION: It is better to rely on the L-rd than to trust in nobles.
Rosh Hashanah Torah readings and the Gospel of Yeshua:
The Torah readings assigned to Rosh Hashanah (Genesis 21:1-22:24) begin with the birth of the legitimate son Isaac, then speak of the reconciliation of the illegitimate son Ishmael and end with the redemption of the legitimate son Isaac. This has great significance to the follower of Messiah Yeshua because Yeshua’s shiliach Rav Shaul/Paul the apostle spoke of this very thing in his letter to the Romans (chapter 11), where he explains that the legitimate son ethnic Israel (Isaac) was chosen from the beginning and that through his turning away G-d has made a way for the reconciliation of the illegitimate son (Ishmael), the nations, by way of His messenger (Yeshua) after which He will redeem ethnic Israel (Isaac) through that same messenger, appearing in the text alongside the symbolic ram at Ha-keidah (The Binding).
© Alastair Brown 2015
Download this concise Rosh Hashanah worship guide for home observance:
There are four new years referred to in rabbinic literature:
1.) The first of Nisan (Pesach: Passover). This is the only G-d ordained New Year (Exodus 12:2).
2.) The first of Elul (Tithing of animals)
3.) The first of Tishrei (Rosh Hashanah, Yom Ha-Zikharon, and Yom T’ruah: Acknowledging G-d as Creator, King and Judge). This is a G-d ordained date of remembrance but is known by different names in Scripture (Leviticus 23:23-25; Numbers 29:1). A single ambiguous reference is made to the title Rosh Hashanah in Ezekiel 40:1.
4.) The 15th of Shevat (New Year for Trees: based on rainfall)
The following link from the Jewish virtual library is extremely helpful in gaining a fuller understanding of these dates.
https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0015_0_14804.html
While the phrase Rosh Hashanah is mentioned in Ezekiel 40:1, where it refers to the beginning of the year in general and is understood within the context of exile, it is unclear as to when this particular New Year occurs. The sages suggest that this is a reference to Yom Kippur, leading to the connection between Rosh Hashanah and the beginning of the day (length of time) of judgement (Yom Ha-Din), that is, the ten Days of Awe leading up to Yom Kippur (Day of Covering). What is certain, is that there is a notable Biblical Jewish public gathering of remembrance that is commanded by G-d on this date. It has two clear titles in Scripture:
1.) Remembering by Sounding (Zikhron T’ruah)
“And Hashem spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a shabbat, a remembrance proclaimed with sounding of shofrot (Ram’s horns), a holy public gathering. You shall not do any ordinary work, and you shall present a food offering to HaShem.” –Leviticus 23:23-25
2.) Day of Sounding (Yom T’ruah)
“Now in the seventh month, on the first day of the month, you shall also have a holy public gathering; you shall do no ordinary work. It will be to you a day for sounding shofrot (Ram’s horns).” –Numbers 29:1
This year (beginning the Jewish year 5776) our congregation have been examining the text of Yeshua’s Unveiling (Revelation) leading up to the High Holy Days. We will complete our study of the text of Revelation following Simchat Torah (rejoicing in the Torah). There are many correlations to be made between the text of Revelation and the observance of the High Holy days. With regard to Rosh Hashanah I’d like to focus on three themes, all of which are connected to the voice of the Ram’s Horn.
The Main Rabbinic Themes of Rosh Hashanah:
a.) G-d as Creator (from nothing). Most Jews agree that Rosh Hashanah represents G-d’s creation, either figuratively or literally (Genesis 1-2).
b.) G-d as King (Exodus 15:18; Numbers 23:21; Deuteronomy 33:5; Psalm 93:1; Isaiah 6:1; 44:6)
c.) G-d as Judge (Job 21:22; Psalm 7:11; Psalm 35:24; Psalm 82:8; Ecclesiastes 3:17)
The Ram’s Horn and the Themes of Rosh Hashanah:
Before sounding the ram’s horn we recite the following blessing:
“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”
“All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”
This blessing is of great significance to those of us who have meet and been transformed by the Ram of G-d Yeshua our Messiah. We are to listen to the Messiah’s voice (kol), the very essence of creation and the thread that joins creation to the Kingship of G-d and His righteous judgement.
The use of the ram’s horn finds its origin in the binding of Isaac (Genesis 22), and is a symbol of redemption, strength, a call to war, a call to gathering, a call to preparation and the sound of coronation (among other things).
Yeshua, the Ram of G-d (with respect to sacrificial redemption), whose voice is reflected in the sound of the ram’s horn, is connected to each of the themes of Rosh Hashanah in the following ways:
a.) Voice (kol) of Creation: John 1
b.) King of Kings: 1 Timothy 6:14-16
c.) Judge: 2 Timothy 4:1
Remembering G-d in Practice:
G-d our Creator:
It’s fitting that both the new year of Pesach and the new year of Rosh Hashanah should reflect aspects of the Messiah. Yeshua is the word of creation and the lamb of Pesach, the essence of G-d’s voice and the sacrifice of G-d’s mercy. The Father spoke and the speaking breathed and humanity came into being. Rosh Hashanah is an opportunity for us to focus on this wonderful divine act and to consider how grateful we are for the life we have been given and the creation we enjoy. We remind ourselves of the speaking creative Word of G-d and accept the breath of His Spirit through the sound of the ram’s horn.
Practice: Sounding of the shofar
“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”
“All blessing comes from You L-rd our G-d, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”
We listen and contemplate the various sounds of the shofar and the ways Yeshua speaks (kol) to us through each variation.
Tekiah: one long, straight blast (A call to gather)
Shevarim: three medium, wailing sounds (The unity of G-d)
Teruah: 9 quick blasts in short succession (right action in drawing near to completion)
Tekiah Gedolah: one extremely long, straight blast (The final Shofar announcing Judgement)
Shofar Liturgy:
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah gadolah
This past week while playing guitar with some Israeli friends I received a compliment about my guitar from my friend Liran: he said, “Your guitar has a beautiful voice”. He spoke in English but he was thinking in Hebrew. A Hebrew doesn’t think, “Sound” he thinks, “Voice”. In colloquial Hebrew, when we respond to the question, “Ma nish ma?” How are you? We may say, “Ha-kol b’seder” or, “b’seder” for short. This phrase literally translates, “The Voice is in Order”, here, “Voice” is considered a reference to the Universe or the essence that holds the Universe together. As Messianic followers of Yeshua we’re able to see the representation of Messiah Himself (John 1:1) in this phrase. The voice of the Ram is powerfully illuminated in these few words. We are in fact saying, “Because Yeshua exists, everything is in order”.
The “Kol”, voice of the shofar is unique and diverse. As the men of our congregation blew the shofrot this Rosh Hashanah we noticed that each shofar had a unique tone, vibration, power: and yet all the shofrot, large and small, were in perfect harmony. The voice of Messiah (The Ram) is also like this, He speaks to each one of us in a unique way and when we come together for the Holy gatherings of HaShem, Yeshua’s voice unites us in harmony to bring glory to G-d. We are therefore tasked with the simple obligation of listening to the voice of Yeshua. Each sound of the shofar conveys an aspect of His voice:
Tekiah: A call to gather for holy purpose
“let’s consider how to stimulate one another to love and right action, not forsaking our gathering together for holy purpose, as is the habit of some, but encouraging one another; and all the more as you see the day (Ha-Din: The Judgement) drawing near.” –Hebrews 10:24-25
Shevarim: The unity of G-d, Father, Son and Holy Wind
“Shema, hear, receive, contemplate, listen, understand, consider, remember and observe. O Israel (One who overcomes in G-d)! The L-rd (Merciful Father) is our G-d (Son and Ruler), the L-rd (Holy Spirit our Comforter) is echad (a composite and intense unity)!” –Deuteronomy 6:4
Teruah: a call to right action in drawing near to completion, an alarm of preparation
“Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” –Galatians 6:9
Tekiah Gedolah: The final Shofar announcing Judgement and the Olam Habah (World to come)
“For the Lord (Yeshua) Himself will descend from heaven with a Loud voice (Kol Gedolah), with the voice of the archangel and with the shofar of Hashem, and the dead in Messiah will rise first.” –1 Thessalonians 4:16
G-d our King:
G-d is King of the Universe whether we admit it or not. He is also King over our lives whether we admit it or not. It remains then for us to either be subjects in His Kingdom or to receive His offer of adoption through Messiah and become His sons and daughters.
The traditional prayer of Rosh Hashanah, “Aveinu Malkeinu” is an ideal opportunity to remind ourselves of our position in G-d through Messiah Yeshua. He is truly our Father and our King, merciful and gracious, ever present to receive us when we turn toward Him.
Practice: Aveinu Malkeinu (Our Father, Our King)
Aveinu Malkeinu
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
Aveinu Malkeinu, Our Father, Our King
We have sinned before You
Aveinu Malkeinu, Our Father, Our King
We have no King except You
Aveinu Malkeinu, Our Father, Our King
Deal with us kindly for the sake of Your name
Aveinu Malkeinu, Our Father, Our King
Renew a year of good for us
Aveinu Malkeinu, Our Father, Our King
Annul every evil decree against us
Aveinu Malkeinu, Our Father, Our King
Exalt the majesty of Your Messiah
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
Aveinu Malkeinu, Our Father, Our King
Forgive and pardon our sins
Aveinu Malkeinu, Our Father, Our King
Blot out our transgressions and remove our sins from Your sight
Aveinu Malkeinu, Our Father, Our King
May we return to You in perfect repentance
Aveinu Malkeinu, Our Father, Our King
Bring glory to Israel Your people
Aveinu Malkeinu, Our Father, Our King
Provide us with Your abundant blessings
Aveinu Malkeinu, Our Father, Our King
Grant our prayers for Your sake, if not for ours
Aveinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.
G-d our Judge:
Rabbinical Judaism suggests that G-d’s judgement is represented as beginning at Rosh Hashanah and comes to completion at Yom Kippur. Those inscribed for good will then find simchah (Joy) in the feats of Sukkot, dwelling with Hashem and His righteous ones (Ushpizin: guests) and celebrating the Word of G-d together (Simchat Torah).
In this view we see the Day of Judgement as a period of time that spans ten days (Which can be seen as a metaphorical period in relation to the great and terrible Day of the L-rd). These days are known as the Days of Awe, a time for repentance and introspection. Thus on Rosh Hashanah we practice the casting off of sin. This kinetic act of worship is called Tashlikh.
Practice: Tashlikh (casting)
We gather together to perform this rite. Why? Because our individual sin has a corporate impact. We take pieces of bread (made with yeast representing sin) from our pockets and cast them into a moving body of water. This reflects the words of the prophet Micah:
“He (G-d) will turn again, He will have compassion on us, He will enslave that which kept us in bondage and conquer it, casting away all our sins into the depths of the sea (metaphor for death).” –Micah 7:19
In other words, G-d will put death to death and as a result we will live. This is only possible because of the blood of our Messiah, “the life is in the blood” (Hebrews 9:22).
TASHLIKH (CASTING)
The thirteen attributes of G-d’s Chesed (Mercy)
CHAZAN: L-rd, L-rd, benevolent G-d
CONGREGATION: Who is a G-d like You,
CHAZAN: compassionate
CONGREGATION: who pardons iniquity
CHAZAN: and gracious,
CONGREGATION: and forgives transgression
CHAZAN: slow
CONGREGATION: for the remnant of His heritage?
CHAZAN: to anger
CONGREGATION: He does not maintain His wrath forever,
CHAZAN: and abounding in kindness
CONGREGATION: for He desires [to do] kindness.
CHAZAN: and truth;
CONGREGATION: He will again show us mercy,
CHAZAN: He preserves kindness
CONGREGATION: He will suppress our iniquities;
CHAZAN: for two thousand generations,
CONGREGATION: and You will cast all their sins into the depths of the sea.
CHAZAN: pardoning iniquity,
CONGREGATION: Show faithfulness to Jacob,
CHAZAN: transgression
CONGREGATION: kindness to Abraham,
CHAZAN: and sin,
CONGREGATION: which You have sworn to our fathers
CHAZAN: and He cleanses.
CONGREGATION: from the days of yore.
CHAZAN: The L-rd is slow
The nine attributes of G-d’s patience
CONGREGATION: in From out of distress I called to G-d;
CHAZAN: to anger
CONGREGATION: with abounding relief, G-d answered me.
CHAZAN: and abounding in kindness,
CONGREGATION: The L-rd is with me,
CHAZAN: pardoning iniquity
CONGREGATION: I do not fear
CHAZAN: and transgression,
CONGREGATION: what can man do to me?
CHAZAN: acquitting [the penitent]
CONGREGATION: The L-rd is with me among my helpers,
CHAZAN: and not acquitting the impenitent],
CONGREGATION: and I will see [the downfall of] my enemies.
CHAZAN: remembering the iniquity of the fathers for the children,
CONGREGATION: It is better to rely on the L-rd than to trust in man.
CHAZAN: for the third and for the fourth generation.
CONGREGATION: It is better to rely on the L-rd than to trust in nobles.
Rosh Hashanah Torah readings and the Gospel of Yeshua:
The Torah readings assigned to Rosh Hashanah (Genesis 21:1-22:24) begin with the birth of the legitimate son Isaac, then speak of the reconciliation of the illegitimate son Ishmael and end with the redemption of the legitimate son Isaac. This has great significance to the follower of Messiah Yeshua because Yeshua’s shiliach Rav Shaul/Paul the apostle spoke of this very thing in his letter to the Romans (chapter 11), where he explains that the legitimate son ethnic Israel (Isaac) was chosen from the beginning and that through his turning away G-d has made a way for the reconciliation of the illegitimate son (Ishmael), the nations, by way of His messenger (Yeshua) after which He will redeem ethnic Israel (Isaac) through that same messenger, appearing in the text alongside the symbolic ram at Ha-keidah (The Binding).
© Alastair Brown 2015
Download this concise Rosh Hashanah worship guide for home observance:
| rosh_hashanah_guide.pdf |
RSS Feed