Begining Friday night through Sunday, throughout the world Jews will celebrate Rosh Hashanah-"The Head of the Year" or "The Jewish New Year (of Creation)." It is the celebrated on the first and second day of the seventh month, the month of Tishrei. This Holy Day is found In Bamidbar (Numbers) 29:1, subsequently followed by Yom Kippur, the day of affliction noted in Bamidbar 29:7. The Torah does not refer to the day as "New Year," but as "Yom Teruah"-"The Day of The Trumpet (sound)." In addition, the Torah does not give an explanation as to the significance of this day. In fact, the ram's horn, which we blow on Rosh HaShana, is only mentioned by the word "Teruah" literally meaning, "a certain trumpet call/sound." Indeed, there does not even appear to be a connection in the Torah with the concept of a New Year. Therefore, many ask how can day be called a "New Year" when the Torah says that Nissan (the Spring month of Passover) is the first month in the order of the months? Are there two New Years?

I once read a book where the author wrote of the understanding that the Torah gave of time; an understanding which was unique in the world's thinking. Time, according to the Greeks, just went on and man was caught up in its web. While there is some truth in that, the Torah gave the message that man could use time in order to gain spiritual insights and edification. At the creation of the world G-d sanctified time rather than establishing a holy place which was often the case in pagan rendition of a creation. There were many cycles in the reckoning of time. There was the weekly cycle with the Sabbath. One day a week mankind was to stop his own labors and efforts. He was to recognize that ultimately one must rely on G-d who created all in six days and rested (ceased) from His labors on the seventh day.

Beyond that there is the "cycle of the months." Time was reckoned according to the months of the year, and the months of the year were based on the "lunar reckoning." When the new moon appeared, it indicated new month. This new month is celebrated by a minor feast called "Rosh Chodesh" or the "head of the month". The word for "month" in Hebrew is "Chodesh." It stems from the root word "chadash" meaning, "new." The significance of celebrating Rosh Chodesh is that on the day when the moon is barely visible we mark the new month, as well as renew our dedication and our relationship to G-d. Hence, like the moon, we are renewed on a monthly basis!

The "third cycle" is that of "the year." The festivals were harvest feasts and were dependent on the seasons of the "yearly cycle" which were governed by the sun. The word for "Year" is "Shonna." It comes from the root "shineh" meaning, "change." The term "Shineh or change" is insightful because "the year" is marked by "the changes of the seasons."

The Torah looks at time in a different way and measures the unit of the year in reference to the concept of change. For example, the Passover, within the first month of the "cycle of months," commemorates the freedom from bondage and the beginning of serving G-d. Shavuoth (Pentecost in the third month) is the day of receiving G-d's revelation at Mount Sinai. At the end of the summer and the beginng of the winter the Torah says there is a day of "Teruah" or "the sounding of the trumpet." Its' ramifications are manifold and they draw our attention to many facets of relationship with G-d.

The main theme of the Shofar is a remembrance of the "binding of Isaac," when in place of Isaac a Ram-a substitute for Isaac-was offered. Judaism recognizes the great act of faith that Abraham demonstrated when he listened to G-d and willingly brought his precious son as a sacrifice. Surely that is true, but "the Ram's horn" draws our attention to the "substitute of the ram" for the life of Isaac. That substitute was realized in the person of Yeshua.

The Rams horn (Shofar), traditionally heralded the "coming of the King." The Rabbis saw it as a time of judgment and repentance. The King has come and He is judging the world. Therefore, In the respect of our relationship with G-d, it is a New Year. It is a yearly review sort-to-speak. A time to renew our relationship with G-d and to take an account of our lives.

We are told by G-d to "redeem the time." All the Biblical festivals were times of redemption from certain constraints as well as times that directed mankind toward certain G-dly concepts.

Believers in Yeshua, often consider salvation as erasing all sin and from the time of actually accepting the salvation of Yeshua, there is no need for repentance. Certainly this is not a concept from the Torah, as even Yochanan says that if we say we have no sin then we are liers and the Truth is not in us. There is a lack of appreciation and understanding within the body of believers that G-d is judging us in life according to our relationship with Him and with others. Indeed, we see entire nations judged and thus living in a cursed or blessed way.

I pray that this Rosh Hashanah will be a time of blessing when Jews will turn to G-d and that He may manifest Himself as the substitute Ram. May it also be a time when Gentiles, too, will stop to think of their relationship with the L-RD and repent of any wrong doing.

Shana Tova-May you and your families be blessed with a very good year and may the world too be blessed with peace only obtained through the Messiah Yeshua.

Rav Simeon ben Yosef