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HOLIDAYS AND HOLY DAYS
hnsh sar
ROSH HASHANAH, THE BIBLICAL NEW YEAR?
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Rosh Hashanah has been commonly accepted as the Biblical New Year which typically starts on the first day on the seventh Biblical month Ethanim/Tishri on the Fall High Holy Day of Yom Teruah. But is Rosh Hashanah the true Biblical New Year? This information will reveal to you scriptural accounts and possible scenarios to reveal if Rosh Hashanah in the seventh Biblical month is the correct time for the beginning of the Biblical New Year.
AARON'S DEATH
Starting with the account of Aaron, the High Priest, Moses' brother just about to die, which is noted in the book of Numbers
Numbers 20:22-29
Num 20:22 And pulled up (journeyed) from Kadesh. And the Sons of Israel, of all of the Congregation, they came at the Hor of the Mount (Mount of the Hor, Mount Hor). 23 And hwhy spoke to Moses and to Aaron on the Hor of the Mount (Mount of the Hor, Mount Hor), upon the border of the land of Edom, to say, 24 Aaron shall be gathered to his People: for shall not go to the land which I have given to the Sons of Israel, upon which you rebelled at ta-My Mouth by the waters of Meribah. 25 Take ta-Aaron, and ta-Eleazar, his son, and ascend them at the Hor of the Mount (Mount of the Hor, Mount Hor): 26 And shall strip ta-Aaron of ta-his Garments, and you shall have ta-Eleazar, his son clothe them on: and Aaron shall be gathered and shall die there. 27 And Moses did as the which hwhy commanded: and they acended to the Hor of the Mount (Mount of the Hor, Mount Hor) to the eyes of all of the Congregation. 28 And Moses stripped ta-Aaron of ta-his Garments, and had ta-Eleazar, his son clothed them on; and Aaron died there in the head of the mountain (the Hor): and Moses and Eleazar came down from the mountain (the Hor). 29 And all of the Congregation, they saw for Aaron had expired. And all of the House of Israel, they mourned ta-Aaron thirty days.
There is a specific account showing the date of Aaron's death on Mount Hor later, which is noted in the book of Numbers
Numbers 33:37-39
Num 33:37 and they pulled up (journeyed) from Kadesh, and they camped in Hor of the Mount [(Mount of the Hor, Mount Hor)], on the edge of the land of Edom, 38 and Aaron, the Priest, ascended to Hor of the Mount [(Mount of the Hor, Mount Hor)] upon the Mouth of hwhy, and died there in the fortieth year of the outgoing of the Sons of Israel from the land of Egypt, in the fifth renewed month, on the one of the renewed month, 39 and Aaron was a son of three and twenty and a hundred years in his death on Hor of the Mount [(Mount of the Hor, Mount Hor)],
This account shows that Aaron died in the fortieth year in the fifth month on the first day of the month. Keep that in mind as we continue.
THE CHRONOLOGY OF THE ISRAELITE'S JOURNEYS
This section provides the chronological order of the Israelites journeys in the wilderness beginning with the Mount of the Hor, which is noted in the book of Numbers
Numbers 33:37-56
Num 33:37 and they pulled up (journeyed) from Kadesh, and they camped in Hor of the Mount [(Mount of the Hor, Mount Hor)], on the edge of the land of Edom, 38 and Aaron, the Priest, ascended to Hor of the Mount [(Mount of the Hor, Mount Hor)] upon the Mouth of hwhy, and died there in the fortieth year of the outgoing of the Sons of Israel from the land of Egypt, in the fifth renewed month, on the one of the renewed month, 39 and Aaron was a son of three and twenty and a hundred years in his death on Hor of the Mount [(Mount of the Hor, Mount Hor)],
40 and King Arad, the Canaanite, heard, and he dwelled in the negeb (south) in the land of Canaan, as the coming of the Sons of Israel,
41 and they pulled up (journeyed) from Hor of the Mount (Mount of the Hor, Mount Hor), and they camped in Zalmonah,
42 and they pulled up (journeyed) from Zalmonah, and they camped in Punon,
43 and they pulled up (journeyed) from Punon, and they camped in Oboth,
44 and they pulled up (journeyed) from Oboth, and they camped in Ije of the Abarim, in the border of Moab,
45 and they pulled up (journeyed) from Iim, and they camped in Dibon Gad,
46 and they pulled up (journeyed) from Dibon Gad, and they camped in Almon Diblathaim,
47 and they pulled up (journeyed) from Almon Diblathaim, and they camped in Mountains of the Abarim, to the face of Nebo,
48 and they pulled up (journeyed) from Mountains of the Abarim, and they camped in the plains (going overs) of Moab upon Jordan at Jericho,
49 and they camped upon the Jordan, from House of the Jesimoth unto Abel of the Shittim in the plains (going overs) of Moab.
50 And hwhy spoke to Moses in the plains (going overs) of Moab upon Jordan at Jericho, to say, 51 Speak to the Sons of Israel, and you shall say to them, When you have gone over ta-the Jordan to the land of Canaan; 52 and you shall shall drive out (dispossess) ta-all of the dwellers of the land from your faces, and you shall destroy ta all of their carved (masked) images, and you shall destroy ta all of their casted idols, and you shall smash down ta all of their high places: 53 And you shall possess ta-the land, and you shall dwell in her: for I have given ta-the land to yourselves to possess her. 54 And you shall inherit ta-the land on the lot by your families: to the many, you shall multiply (increase) ta-his inheritance, and to the few, you shall diminish ta-his inheritance: to which the lot shall go out to him there, shall belong to him; you shall inherit by the tribes of your fathers. 55 And if you will not drive out ta-the dwellers of the land from your faces; and shall be whom you let remain of them for pricks (entwining, hedge) in your eyes, and thorns in your sides, and they shall vex you upon the land which you shall dwell in her. 56 And shall be, as the which I devise to do to them, I shall do to you.
As it is shown, Aaron died nine stops before Moses and the Israelites arrived at the plains of Moab beside the Jordan, and Jordan was the Israelite's last stop before crossing over the Jordan to the Promised Land, but not until after Moses was to die. Notice also that after they arrived at Jordan-Jericho, the very first thing hwhy commanded Moses to say to them was regarding after they crossed over the Jordan.
The last two chapters of the book of Numbers also show that Moses and the Israelites were still at the Jordan at the plains of Moab.
THE KEY TO UNLOCKING THE TRUE BIBLICAL NEW YEAR
This next segment contains crucial scripture sources that will provide the connection of the main premise, which is noted in the book of Deuteronomy
Deuteronomy 1:1-3
Deu 1:1 These are the words which Moses spoke to all of Israel in over the Jordan in the wilderness, in the plain (in over) opposite Suph, between Paran, and between Tophel, and Laban, and the Hazeroth, and Di Zahab, 2 one ten (oneteen, eleven) days from Horeb at the way of Mount Seir unto Kadesh Barnea. 3 And was in the fortieth year, in the tenth ten (tenthteen, eleventh) renewed month, on the one of the renewed month, Moses spoke to the Sons of Israel according to (as) all which hwhy commanded him to them;
Moses spoke this on the east side of the Jordan on the fortieth year, in the eleventh month, on the first day of the month SIX MONTHS LATER after Aaron died on the Mount of the Hor, and it was most likely that they did not leave there until on, or shortly after, the first day of the sixth Biblical month of Elul. If Rosh Hashanah was the Biblical New Year, it would have started on the seventh Biblical month of Ethanim/Tishri, four months before this account in Deuteronomy, and would have made it the forty-first year instead of the fortieth year. If this was the case, it would have broken the Word of hwhy, because they were only to be in the wilderness NO LATER THAN FORTY YEARS, which hwhy noted to Moses in the book of Numbers
Numbers 14:28-35
Num 14:28 Say to them, I live, states hwhy, if not as the which you have spoken in My Ears, so I will do to you: 29 In this wilderness shall your corpses (carcases) and all of your numbered (visited) ones shall fall; by all of your enrollments (scrolls), from a son of twenty years and the upward, whom you have murmured (grudged) upon Me, 30 If you, you shall come to the land, which I have bore ta-My Hand to have you dwell in her, for but Caleb, son of Jephunneh, and Joshua, son of Nun.
31 And your infants, which you said shall be for the prey (plunder, booty, spoil), and I shall bring them, and they shall know ta-the land which have rejected (despised) against her. 32 And of you, your corpses (carcases), they shall fall in this wilderness. 33 And your sons, they shall be shepherds in the wilderness forty years, and they shall bear (carry, lift up) ta-your whoredoms until your corpses (carcases) are wasted in the wilderness. 34 On the enrollment (scroll) of the days which you searched out (toured) ta-the land, forty days, a day for the year, a day for the year, you shall bear (carry) ta-your iniquities forty years, and you shall know ta-My Alienation. 35 I am hwhy, I have spoken. If not this shall I do to all of this evil Congregation that met upon (over) Me: in this wilderness they shall end, and there they shall die.
Forty complete years. No more, no less, and it will be explained later.
MOSES' DEATH
Looking at the scripture regarding Moses' death which is noted in the book of Deuteronomy
Deuteronomy 34:5-9
Deu 34:5 And Moses, the servant of hwhy, died there in the land of Moab upon the Mouth of hwhy, 6 and buried him in a gorge in the land of Moab opposite Beth Peor: and a man does not know ta-his burial place unto this day. 7 And Moses was a son of a hundred and twenty years in his death: his eye had not faint, and the freshness (?vigor?) had not fled. 8 And the Sons of Israel wailed of ta-Moses in the plains (going overs) of Moab thirty days: and the days of weeping and mourning for Moses had ended. 9 And Joshua, son of Nun, was full of the Spirit of Wisdom; for Moses had laid ta-his hands upon him: and the Sons of Israel, they listened to him, and they did as which hwhy commanded ta-Moses.
The calculation of Moses' death will be explained.
JOSHUA'S CROSSING
Next, looking at the account of Joshua before he and the Israelites crossed over the Jordan which is noted in the book of Joshua
Joshua 1:1-2, 10-11
Jos 1:1 Now after the death of Moses, the servant of hwhy, it came to pass, that hwhy spake unto Joshua, the son of Nun, Moses' minister, saying, 2 Moses, My servant, is dead; now therefore arise, go over ta-this Jordan, thou, and all this People, unto the land which I do give to them, even to the Sons of Israel.... 10 Then Joshua commanded ta-the Officers of the People, saying, 11 Pass through the host, and command ta-the People, saying, Prepare you victuals; for within three days ye shall pass over ta-this Jordan, to go in to possess ta-the land, which hwhy, your Elohim, giveth you to possess her.
This next account gives the date that Joshua and the Israelites crossed over the Jordan which is noted in the book of Joshua
Joshua 4:19
Jos 4:19 And the People came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.
It was on the first month, on the tenth day of the month, that Joshua and the Israelites crossed over the Jordan. That means the date of Joshua in chapter one, three days prior, would place the account in chapter one of Joshua on the first month in the seventh day of the month of the forty-first year. That was the day that hwhy talked to Joshua after Moses had died. This also means that this was most likely the date the Israelites' thirty days of mourning for Moses had ended. This would take Moses' death back to the twelfth month of the seventh day of month, in the fortieth year.
This date that Joshua and the Israelites crossed over the Jordan which was on the tenth day of the first month was two months and seven days after the account in Deuteronomy 1:1-3 where Moses and the Israelites stopped at the east side of the Jordan on the first day of the eleventh month in the fortieth year.
COMPARISON OF THE TWO TIME LINE CHARTS
This next segment will compare to two different charts: one based on the traditional Rosh Hashanah new year, and one based on the Aviv/Nissan new year.
Say that the traditional Rosh Hashanah new year started on the seventh Biblical month of Ethanim/Tishri making it the forty-first year that Moses died and Joshua went over the Jordan on the first month while it was still in the forty first year.
This is a chart of the time line of the events based on the traditional Rosh Hashanah new year on the seventh Biblical month of Ethanim/Tishri
This would go against hwhy's Word noted earlier that they were to wonder in the wilderness for only forty years. In this time line chart, Joshua didn't cross over the Jordan until six months later into the traditional new year. In other words, Joshua crossed over the Jordan on the forty-first year, in the first month, but NOT until six months later into the forty-first year after the traditional new year of Rosh Hashannah started. They would have waited too long, and I will explain this later.
This is chart of a time line of these events based if the first Biblical month of Aviv/Nissan was the Biblical New Year
This time line would give Joshua and the Israelites more proper time to cross over the Jordan in the first few days of the Biblical New Year.
SCENARIOS
These are scenarios I have posted in the form of questions and answers that I have asked myself to defend these premises which I have noted above.
QUESTION ONE
"Why did the Israelites stay in the east of the Jordan in the forty-first year until the tenth day"?
ANSWER ONE
There is a good reason for this. The main reason that they didn't go over until the tenth, because by the time the first day of the first Biblical month of Aviv/Nissan, in the forty-first year occurred, the Israelites were still in their thirty days of mourning for the death of Moses, which was the thirty fourth day, meaning that they still had six days to mourn for the death of Moses, which didn't end until the sevnth day. By the time the seventh day occurred, hwhy spoke to Joshua that after three days, they were to cross over, taking it to the tenth day of the first month, in the forty-first year, as posted earlier.
This is a chart showing the time line of these accounts
Indirectly related, another reason is based on the account of the Passover Lamb, which is noted in the book of Exodus
Exoodus 12:1 And hwhy spoke to Moses and Aaron in the land of Egypt, to say, 2 This renewed month shall be to you the head of renewed months: he shall be to you the first for the renewed months of the year. 3 Speak to all of the Congregation of Israel, to say, On the ten (tenth) of this renewed month, and they shall take a man for themselves a lamb for a house of their father, a lamb for the house: 4 And if the household shall be small with being with the lamb, and he and his dweller to the nearness of his house shall take on the number of the souls; You shall count upon the lamb a man by the mouth of his eating. 5 A lamb shall be a perfect male of a son of a year: shall be for yourselves from the lambs, and you shall take from the kids:
The Israelites led by Joshua crossed over on the tenth day of the first month to symbolize the Passover lamb of this Exodus passage that came into their houses while they were in Egypt. hwhy wanted them to start the first of the seven appointed times on the first appointed time of Passover. If the Israelites went over in the seventh Biblical month of Ethanim/Tishri, they would have at least missed the High Holy Day of Yom Teruah in the Promised Land, but would also throw the order of the seven appointed times out of sync by starting in the middle of the appointed time cycle instead of the beginning of the appointed time cycle.
Also, the lamb of the first year symbolized the Israelites and Joshua coming into the land of the first year after the forty years journey in the wilderness, which was the forty-first year. The Israelites and Joshua (in Hebrew "Yehosua", meaning "Yah Saves") were types and shadows of Yeshua (in Hebrew "Salvation") who was the Passover Lamb that came into the city of Jerusalem on the tenth day in the first month, thus fulfilling the scripture account of the Exodus Passover in the Exodus account. Also, in my opinion, it is possible that Yeshua's entrance to Jerusalem in the tenth day of the first month occurred in the first year of the 5,000th year, meaning in Kingdom terms, "the fifth day". This is the account in of the fifth day, which is noted in the book of Genesis
Genesis 1:20 And Elohim said The waters, they shall swarm swarmers of a living soul, and fliers (birds) shall fly over the earth upon the face of the firmament of the heavens. 21 And Elohim created ta-the great sea-monsters, and ta all of the living soul of the ones creeping that swarmed the waters to their kind, and ta every flyer (bird) of wing to his kind. And Elohim saw for goodness. 22 And Elohim blessed them to say Fructify and multiply, and fill ta-the waters in the seas, and the fliers (birds) shall multiply on the Earth. 23 And became mixing period (evening), and became breaking period (morning): Fifth day.
Also, Yeshua allowed another 1,000 years, the sixth 1,000 years (in Kingdom terms "the sixth day") for His Gospel to be told to the nations until the 7th 1,000 year Sabbatical Rest (in Kingdom terms "the seventh day" of the Shabbath). Looking at the creation of the sixth and seventh days which is noted in the book of Genesis
Genesis 1:24 And Elohim said, The earth, she shall bring out a living soul to her kind, of animals and the creepers, and his animals of the Earth shall be to her kind. And became so. 25 And Elohim made ta-the beasts of the earth to her kind, and ta-the animals to her kind, and of ta all creepers of the ground to his kind. And Elohim saw for goodness.
26 And Elohim said, We will make Adam in Our Image according to Our Likeness, and shall rule among the fishes of the sea, and among the birds of the Heavens, and among the animals, and among all of the Earth, and among all creepers that creep upon the Earth. 27 And Elohim created ta-the Adam in His Image, created him in the Image of Elohim, created them male and female. 28 And Elohim blessed them, and Elohim said to them, Fructify and multiply, and fill ta-the Earth, and subdue her; and rule among the fish of the sea, and among the birds of the Heavens, and among all living beasts that creep upon the Earth. 29 And Elohim said, Behold, I have given to you ta-every herb seeding seed which is upon the face of all of the Earth, and ta-every tree which in him is the fruit of the tree seeding seed, to you shall be for food. 30 And to every beast of the Earth, and to every bird of the Heavens, and to every creeper upon the Earth which in him is a living soul, ta-every green herb shall be for food, and became so. 31 And Elohim saw ta-all which was made, and behold were much goodness. And became evening, and became morning: Sixth day.
Genesis 2:1 And the Heavens and the Earth and all of their host (armies), they were finished. 2 And in the seventh day, Elohim finished His work that was made, and desisted (rested) on the seventh day from all of His work that was made. 3 And Elohim blessed ta-the seventh day and sanctified him, for in him had desisted (rested) from all of His work, which Elohim created for the making.
These 3,000 years (three Kingdom days) can be compared by a verse from the prophet Hosea. Looking at the King James Version, this is what it says
Hosea 6:2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
Retranslating this verse in the best literal way, from the Hebrew text, this is what it says
Hosea 6:2 Shall keep us alive of two days, shall raise us up in the third day, and we shall live to His Face.
When the Hebrew text is translated more properly, it reveals to us that we are to live in Yeshua the Messiah for two days- the fifth and sixth days (2,000 years- the fifth and sixth 1,000 years), and we will be raised to see the Messiah in the third day- the seventh day (3,000th year- the seventh 1,000 years).
The reason for these first two days of creation in relation to the creatures and animals are revealed in the book of the Acts
Acts 10:9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw the heavens opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a Voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the Voice spake unto him again the second time, What hwhy hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into the heavens. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22 And they said, Cornelius the centurion, a just man, and one that feareth hwhy, and of good report among all the nation of the Jews, was warned from the Lord by an Holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but the Lord hath shewed me that I should not call any man common or unclean.
It was revealed to Peter that the common and unclean animals were symbols of the "gentile peoples" whom in this account were the three men and Cornelius. This also applies to us as believers in the Messiah to be symbolic common and unclean animals for these past 2,000 years (the fifth and sixth 1,000 years), and we're waiting for the upcoming third day (3,000th year- the seventh 1,000 years Sabbatical years rest) to be with our Messiah.
QUESTION TWO
"Even if it is revealed that the seventh Biblical month of Ethanim/Tishri is not the beginning of the new Biblical year, what about the verse in Exodus 34:23 where it says the Feast of Ingathering occurs at the end of the year"?
ANSWER TWO
The topic is regarding hwhy's Commandment for the men to visit hwhy at the place where His Name would be located, which is at the Temple in Jerusalem, three times in the year. This is what the scripture says in the King James Version which is noted in the book of Exodus
Exodus 34:18 ta-You shall observe (keep, guard) the Feast of the Unleavened Bread. Seven days you shall eat unleavened bread, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv. 19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your males, a firstling (opener) of an ox and sheep. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem all of the firstborn of your sons, and they shall not appear at My Face empty. 21 Six days you shall work, and in the seventh day you shall cease (desist, rest): you shall cease (desist, rest) in plowing and in harvest.
Notice that this version uses the translation "end". But Looking at the definition of this word:
Looking at the word END
The Hebrew word for end is "t'koo-phah"- Tav, Kuph, Vav, Peh, Heh (hpwqt). It is from Strong's Concordance number 8622, and its definition
From H5362; a revolution, that is, (of the sun) course, (of time) lapse: - circuit, come about, end.
from 5362 "nah-kaph" (pqn), and its definition
A primitive root; to strike with more or less violence (beat, fell, corrode); by implication (of attack) to knock together, that is, surround or circulate: - compass (about, -ing), cut down, destroy, go round (about), inclose, round.
One can also add "cycle" to the definition list.
Based on the context of this account, these three times which the men were to see hwhy in Jerusalem during these feasts of Unleavened Bread, First Fruits (Shavuoth/Pentecost) and Ingathering (Sukkoth/Booths/Tabernacles), are based on the times of the "harvesting periods". One could use the word "end", but in my opinion, it is not a common definition, and it is not the best translatation. In my opinion, it is better to use "course" or "cycle". This means based on the context of these three times of their visits to Jerusalem during each of the three harvesting periods, this word is referring to "the harvest cycle" of the year. It is not culturally possible, nor is it culturaly common, to do any harvesting between the eighth and the twelfth Biblical months of the Biblical year's "harvest cycle".
Now that this definition has been clarified, this is the translation I have posted in my Torah portion of Ki Thisa, in the book of Exodus
Exodus 34:18 ta-You shall observe (keep, guard) the Feast of the Unleavened Bread. Seven days you shall eat unleavened bread, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv. 19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your males, a firstling (opener) of an ox and sheep. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem all of the firstborn of your sons, and they shall not appear at My Face empty. 21 Six days you shall work, and in the seventh day you shall cease (desist, rest): you shall cease (desist, rest) in plowing and in harvest. 22 And you shall do for yourself the Feast of Weeks of the first fruits of the harvest of wheat, and the Feast of the Ingathering of the cycle [the harvest cycle] of the year. 23 Three times in the year shall all of your males see ta-the Face of the Adon hwhy, Elohim of Israel. 24 For I will dispossess (disinherit) nations from your face, and I will broaden ta-your border: and a man shall not covet (desire) ta-your land in your ascending to see (appear at) ta-the Face of hwhy, your Elohim, three times in the year.
This is a religious Jewish doctrine that was made up which I will explain in a moment. This is what Wikipedia says regarding Rosh Hashanah
"Rosh Hashanah is a two-day celebration, which begins on the first day of Tishrei. Tishrei is the first month of the Jewish civil year, but the seventh month of the ecclesiastical year.
According to Judaism, the fact that Rosh Hashanah is the beginning of the year is explained by it being the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, and their first actions toward the believed realization of humanity's role in God's world. According to one secular opinion its origin is in the beginning of the economic year in the ancient Near East, marking the start of the agricultural cycle".
Judaism doctrine celebrates Rosh Hashanah for two days which goes against scripture which is only to be one day. Judaism also based this traditional new year on the creation of Adam and Eve which doesn't make sense to me. It is my opnion that the the creation of Adam and Eve occurred in the first Biblical month of Aviv/Nissan, and not the seventh month of Tishrei/Ethanim.Also, comparing with the other source that mentions the Commandment of the men to go to Jerusalem three times in the year to meet hwhy to feast with Him which is noted in the book of Exodus
Exodus 23:14 Three footings (walkings, [times]) you will feast to Me in the year. 15 You will keep ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for on him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your works (doings), which you have sown in the field: and the Feast of the Ingathering in the going out of the year in your gathering ta-your work (doings) from the field. 17 Three times in the year shall all of your males appear to the Face of the Adon hwhy.
It says in verse sixteen of this Exodus passage that the Feast of Sukkoth occurs in the going out of the year.
Looking at the word GOING OUT
The Hebrew word for going out is "yah-tsah"- Yod, Tsade, Aleph (auy). It is from Strong's Concordance number 3318, and its definition
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate: - X after, appear, X assuredly, bear out, X begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), + be condemned, depart (-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, X scarce, send with commandment, shoot forth, spread, spring out, stand out, X still, X surely, take forth (out), at any time, X to [and fro], utter.
In this context, it means "to go out".
After researching the scriptures, there is no other mention about going out of the year or the cycle of the year other than the topic of the three harvest feasts from these two Exodus passages. These two passages provide a better understanding that applying "the end of the year" and "the cycle of the year" both relate to "THE HARVEST CYCLE OF THE YEAR".
Exodus 23:14 Three footings (walkings, [times]) you will feast to Me in the year. 15 You will keep ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for on him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your works (doings), which you have sown in the field: and the Feast of the Ingathering in the going out of the year [the Harvest Year Cycle] in your gathering ta-your work (doings) from the field. 17 Three times in the year shall all of your males appear to the Face of the Adon hwhy.
!!!hwhy Kl bdk
QUESTION THREE
"Even if they didn't cross over until the forty-first year, why wasn't the first nine days of the forty-first year considered as part of their journey in the wilderness"?
ANSWER THREE
The reason that it wasn't, because they didn't pursue any more travelling on the east side of the Jordan. They arrived at their last location at the fortieth year of their journey in the wilderness, starting on the first day of the eleventh Biblical month as I noted earlier. This final stop ended their journey until they crossed over the Jordan into the promised land. The Israelites couldn't cross the Jordan during the middle of the fortieth year, because if they did, they would have broken the time line to cross over in the Biblical New Year, which was Aviv/Nissan.
Also, hwhy did not command them to cross over the Jordan while it is still the fortieth year, and if they did, they would have violated hwhy's commandent to "journey" for forty years, not "journey and then cross over during the forty years". hwhy would have violated His own Word.
If they travelled again to another location east of the Jordan, they would have broken the Commandment of hwhy for them to journey only "forty years" in the wilderness.
Based on the time line of the first chart mentioned earlier, if the traditional new year of Rosh Hashanah did occur in the seventh month, this would mean that based on the Biblical accounts, after the time of the thirty days of mourning was over for Aaron's death at the Mount of the Hor which would have been on the first day of the sixth Biblical month of Elul in the fortieth year, the last traditional month of the fortieth year, the Israelites would have travelled another five months in the wilderness. This would have included four months of wondering during the forty-first year, which was clearly a violation of hwhy's Commandment to only journey for forty years. Also, hwhy would have broken His own Word, and His Prophecy would have not been nullified. Thus, Israel could have ultimately perished in the wilderness, and hwhy's Word, as well as His future Words, would have been worthless, and in vain, and would have affected future prophecies and altered the course of history.
QUESTION FOUR
"Ok, if the Pharisaic and early Rabbinic Jews changed the new year's date from the first Biblical month of Aviv/Nissan to the seventh Biblical month of Ethanim/Tishri, why would they alter the Biblical New Year"?
ANSWER FOUR
Looking at this scriptural passage which the apostle Paul wrote to the assembly in Rome
Romans 11:17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the Root, but the Root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if hwhy spared not the natural branches, take heed lest He also spare not thee. 22 Behold therefore the goodness and severity of hwhy: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for hwhy is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
Based on this source, the Jews, symbolic of the natural branches, would have been blind in part, because they were broken off from the olive tree root in order for us to be grafted into it, or "Him"- meaning Yeshua- until the time line of the 2,000 years (two Kingdom days), based on the verse from the passage from the book the prophet Hosea noted earlier, are fulfilled. This included the Pharisees, now the religious Jewish Rabbis, who are still blind in part to this day until the time is fulfilled.
There were Pharisees, as well as the early Rabbinic Jews many centuries ago, that had to have known Yeshua came to the world and was crucified and resurrected during the Spring High Holy Days and fulfilled them. It is my opinion that they knew that the new Biblical year starts in the first month. It is clearly noted during Yeshua's time when Nicodemus came to visit to Yeshua, and it is located in the Gospel of John
John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Yeshua by night, and said unto Him, Rabbi, we know that Thou art a Teacher come from hwhy: for no man can do these miracles that Thou doest, except hwhy be with Him. 3 Yeshua answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of hwhy. 4 Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? 5 Yeshua answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of hwhy. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto Him, How can these things be? 10 Yeshua answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to the heavens, but He that came down from the heavens, even the Son of Man who is in the heavens. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: 15 That whosoever believeth in Him should not perish, but have Eternal Life. 16 For hwhy so loved the world, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life. 17 For hwhy sent not His Son into the world to condemn the world; but that the world through Him might be saved. 18 He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the Name of the Only Begotten Son of hwhy. 19 And this is the condemnation, that Light is come into the world, and men loved darkness rather than Light, because their deeds were evil. 20 For every one that doeth evil hateth the Light, neither cometh to the Light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the Light, that his deeds may be made manifest, that they are wrought in hwhy.
This Gospel passage proves by Nicodemus' own words that the Pharisaic and Saducaic leaders knew that Yeshua was from hwhy and were present when Yeshua fulfilled the Spring High Holy Days, at minimum, of Passover/Feast of the Unleavened Bread, as well as First Fruits I, during the seven days of the Feast of the Unleavened Bread.
I have a theory to why the religious Jews called this Rosh HaShannah. Somewhere in time, whether weeks, months, years, decades, or even centuries later, It is my humble but strong opinion that the chief rabbinical Jews leaders knowing of Yeshua's fulfillment of the Spring High Holy Days counciled together and decided to change the date of the Biblcial New Year from the first Biblical month of Aviv/Nissan and perverted it by changing it to the traditional Rosh Hashanah new year in the seventh Biblical month of Tishrei/Ethanim. This would have convinced psychologically for generations the Jews and Judaism. Later in time, the gentiles at large in nullifying Yeshua's existance in fulfilling the Spring High Holy Days which started the Biblical new year of the first Biblical month of Aviv/Nissan. To the rabbinical Jewish leaders of the day, this would provide a new theory for the Jewish People and Judaism that Yeshua has yet to come "the first time", because Yeshua would have to start fulfilling the High Holy Days in the beginning of the "traditional new year", which in the Pharisaic/Rabbinical Jewish case, would be the seventh Biblcial month of Tishrei/Ethanim. In other words, they are making Yeshua to yet come the first time to fulfill the Fall High Holy Days first, and therefore rejecting Him in fulfilling the Spring High Holy Days, denying His first coming to earth almost 2,ooo years ago.
CONCLUSION
Based on these scriptural sources and the scripture's time lines, as well as the possible results from the commentaries, Rosh Hashanah is NOT the Biblcial New Year in and does NOT start in the seventh month of Tishrei/Ethanim. The true Biblical New Year starts on the first Biblical month of AVIV/NISSAN.
This conlcludes the teaching and commentary of Rosh Hashanah.
I pray that this was informative to everyone.
Any questions or comments can be written to
the.aleph-tav.project@msn.com
SHALOM
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