Bible references

Key NT Scriptures

• 1 Corinthians 14:8
• Revelation 8:1-2

Key OT Scriptures

• Leviticus 23:23-25
  Jewish Commentary
• Leviticus 25:8-12
  Jewish Commentary
• Numbers 10:1-10
  Click to retrieve Numbers 10:1-10
  Jewish Commentary
• Numbers 29:1-5
  Jewish Commentary

Supportive OT Scriptures

• Ezekiel 33:1-6
  Click to retrieve Ezekiel 33:1-6
  Jewish Commentary
• Joel 2:1
  Jewish Commentary
• Joel 2:15
  Jewish Commentary
• Joshua 6:4-20
  Click to retrieve Joshua 6:4-20
  Jewish Commentary
• 1 Kings 1:34
  Jewish Commentary
• 1 Kings 1:39
  Jewish Commentary
• Psalms 81:3-5
  Jewish Commentary
• Psalms 150:3
  Jewish Commentary

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Commentary

Rabbi Michael Rudolph

The Hebrew of Leviticus 23:23:24 says that the first day of the seventh month ( Tishrei on the lunar calendar) is a remembrance of blowing ( Zich'ron T'ruah ), and Numbers 29:1 says it is a day of blowing ( Yom T'ruah ); the CJB translation adds the word " shofar " (a trumpet made from an animal horn) because that was what was customarily blown in Moses' time to draw the community's attention, to summon to assembly, and to sound alarms. That is why the first day of Tishrei is sometimes referred to as the "Day of Trumpets" ( Yom HaShofar ), and it is a warning to prepare for the Day of Atonement ( Yom Kippur ) that is about to come. It is generally understood that not everyone in the community need blow a shofar ; it is sufficient that the community cause the shofar to be blown in public for all to hear. In the Jewish world, Yom T'ruah is most commonly known as Rosh HaShanah (Head of the Year), and considered the "Day of Judgment" ( Yom HaDin ) when the "Books of Life" are opened, and we are called to begin an examination of our lives, with the purpose of repenting of our sins before the "Books" are again closed and sealed, ten days later, on the "Day of Atonement" ( Yom Kippur ). The day is also said, in Talmud , to be the anniversary of the creation of the world. Scripture does not indicate the reason for Yom T'ruah , but its placement 10 days prior to Yom Kippur strongly suggests that it is intended to begin a count-down of days for personal introspection leading to Yom Kippur . This theme is reflected in Mishna Yoma 1 and its related Talmudic Gemara , that explain how the High Priest ( Kohen HaGadol ) was sequestered for purification seven days prior to Yom Kippur ; that process would have begun three days from when the shofar sounded on Yom T'ruah . This time of introspection from Yom T'ruah to Yom Kippur (known as the "Days of Awe" or Yamim Nora'iym ) should be seen as meaningful to all Jews and all followers of Yeshua because, according to Exodus 19:6 , Israel is a kingdom of priests (albeit not all of Israel are Levitical priests) and, according to 1 Peter 2:9 and Revelation 5:10 , all New Covenant believers have been made priests as well. Priestly duties require time spent for personal cleansing, so what better use is there of the ten day period from when the trumpets sound to Yom Kippur ? That notwithstanding, literal compliance with this Mitzvah , i.e., to blow the shofar , is mandatory only for Jews and K'rov Yisrael Gentiles. It is optional for Gentiles generally. It is an interesting side-note that the Babylonian Talmud ( b. Rosh HaShanah 29b ) prohibits the shofar from being blown when Rosh HaShanah falls on a weekly Shabbat. The reason given for this prohibition is to protect the Shabbat from being violated by someone who might inadvertently carry his shofar beyond the prescribed distance. My position is that the Talmudic prohibition is incorrect because it is in direct contradiction of several Scriptures that require that the shofar be blown on Yom T'ruah (which, by the way, is itself a Shabbat ). We have said much about blowing the shofar on Yom T'ruah , but Scripture commands that the shofar be blown at other times as well, such as on the other appointed days, on Rosh Chodesh , on days of rejoicing, and as an alarm to war. In this last-mentioned time of blowing we should not limit our understanding of war to just the physical, but also to times of spiritual warfare, especially when declared by our communities' leaders. We are also to blow the shofar on days of rejoicing, and the contrast of war and rejoicing is something to consider as we ponder complying with 1 Thessalonians 5:16-18 : Always be joyful. Pray regularly. In everything give thanks, for this is what God wants from you who are united with the Messiah Yeshua.

Rabbi Daniel Juster

I believe that when the New Covenant Scriptures speak of a heavenly shofar being sounded upon Yeshua's return, upon the dead being raised, and upon His disciples (then alive) being transformed and caught up with Him in the air, they are referring to Yom T'ruah ( 1 Thessalonians 4:16-17 ; 1 Corinthians 15:51-52 ). This can also be connected to an eschatological time of universal repentance, including in Israel ( Zechariah 12:10 ), that leads to a world-wide "Day of Atonement". If so, then the days between Yom T'ruah and Yom Kippur have teaching significance for all followers of Yeshua, and enhanced responsibility for the Jewish People, and for K'rov Yisrael Gentiles, who are charged with fulfilling the commandment to blow and hear the sound of the shofar .

Classical commentators

Maimonides, Meir, and HaChinuch all refer to Yom T'ruah as Rosh HaShanah and state their respective mitzvot as our having to hear the shofar being blown. This no doubt reflects their view (as it is also mine) that blowing the shofar is the responsibility of the community, but going to hear them being blown is the responsibility of each individual. Of the three, HaChinuch is the most expansive in his discussion of Rosh HaShanah . He explains that the Mishnah in Talmud tractate b. Rosh HaShanah 2a considers the 1 st of Tishrei to be the beginning of the year (for numbering the years), and that the blowing (or sounding) was determined, by the sages, to be of the shofar as distinguished from some other musical instrument. He also speaks of " t'ruah " as a broken sound, which he relates to man's need of repentance from sin. HaChinuch states that any hollow animal horn may be blown on Rosh HaShanah , whereas Meir states that only the horn of a sheep is acceptable. They both state that it is obligatory to hear nine sounds of the shofar , consisting of t'kiah (a single unwavering sound), t'ruah (a series of short broken sounds), and sh'varim (several short unwavering sounds). They do not refer to a t'kiah g'dolah .

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

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Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

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