We recently announced Rosh Chodesh Elul and there is no greater time than in the days leading up to the Feasts to discuss the idea of T'shuva (Return).
Elul
Alef – lamed – vav – lamed
Is believed to be an acronym for Ani l’dodi v’dodi li, “I am my beloved’s and my beloved is mine." This relates to Israel and HaShem This is in Shir HaShirim (Song of Songs) 6:3
In Aramaic the word “Elul” = Search
It is the traditional belief within Judaism that Moshe ascends the mount once again on Rosh Chodesh Elul, and then ddescends on the 10th of Tishrei, on Yom HaKippurim when G-D has forgiven Israel for the sin of the “Egel Zahav” (Golden Calf).
Customs
From the 2nd day to the 28th day of Elul the shofar is blown in the morning. However, it is not blown on the morning preceding Rosh HaShanah – Yom Teruah. This is to make a distinction between the Rabbinic ruling of blowing the shofar during Elul, and the biblical command to blow the shofar on Yom Teruah.
However, one of the lesser know names of Yom Teruah = Yom Ha’Keseh = The Day of Concealment
Keseh is from Kasah = To conceal, and comes from Psalm 81:4-5 in the Hebrew bible and verse 3-4 in the English bible.
(Psa 81:3) Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
(Psa 81:4) for this was a statute for Israel, and a law of the G-D of Jacob.
You might ask where the idea of concealment is found in the above verses. The only way to see it is to look at the Hebrew. The translation below is from the Hebrew.
Sound the shofar at the new moon, at the [keseh] concealed time for our feast day.
for this is a statue for Yisrael, an ordinance of the
G-D of Yaacov.
Some translation actually have this as full moon, but unlike other months which fall mid month Yom Teruah falls on the first of Tishrei where a moon may not have appeared, and thus it would be a concealed moon.
There are several different interpretations within Judaism regarding Yom HaKeseh.
| • | In the mystical writing of the Zohar, r. Elazar says: "on this day [Yom HaKeseh, the day of concealment] the moon is covered, and it does not shine until the tenth day, when Israel turns with a perfect repentance, so that the Shekhinah gives light to her. Hence this day is called the Day of Atonements (plural form, kippurim), because two lights are shedding illumination, since the higher lamp is illuminating the lower. For on this day, the moon receives illumination from the supernal light, and not from the light of the sun."[2] |
| • | The people of Israel is symbolically compared to the moon and is radiant on its Sabbaths and Festivals. On Rosh HaShanah, Israel diminishes itself and conceals its greatness in awe of the Day of Judgment. |
| • | The Almighty, too, places a cover of concealment over his people's sins and accords them forgiveness. |
| • | All that transpires on this day is characterized by concealment, and is applied in the individuals behavior. Like a newborn with no past history in terms of relations to others, no resentment, grudges, or unhappiness, we are instructed to avoid anger, any expression of arrogance, or any negative thoughts, deeds, or words; the hope is that concealment of the negative will lead to its eradication, and to the cleansing of our souls. |
(1Th 4:16) for the L-rd Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of G-d, and the dead in Messiah will rise first.
(1th 4:17) Then we who are alive and remain will be caught up together with them in the clouds to meet the L-rd in the air, and so we shall always be with the L-rd.
(1 Co 15:52) In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable , and we will be changed.
Day of concealment in the Ketuvei HaShlichim (Writings of the Apostles)
(Mat 24:36) "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.
This is why the concept of T'shuva (Return) is foundational to the Feasts, and specifically the time leading up to Yom Teruah and the other Moedim. Most importantly, Elul begins the 40 days of “T'shuvah” = Return or repentance.It is during this time in Judaism that Jews begin the process of asking forgiveness for wrongs done against other people. In Jewish tradition it is taught that G-D cannot forgive a person for transgressions against another person until they have first sought forgiveness from the person they have wronged.
We see this theme of repentance throughout scripture, and n Ezekiel 18, we see a perfect example of this concept of T'shuvah = Repentance.
(Eze 18:20) "The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.
(Eze 18:21) "But if the wicked man turns from all his sins which he has committed and observes all my statutes and practices justice and righteousness, he shall surely live; he shall not die.
(eze 18:22) "All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced , he will live.
(Eze 18:23) "Do I have any pleasure in the death of the wicked," declares the L-rd G-d, "rather than that he should turn from his ways and live ?
(Eze 18:24) "But when a righteous man turns away from his righteousness, commits iniquity and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die.
(Eze 18:25) "Yet you say, 'the way of the L-rd is not right.' hear now, O house of Israel! Is My way not right? Is it not your ways that are not right?
(Eze 18:26) "When a righteous man turns away from his righteousness, commits iniquity and dies because of it, for his iniquity which he has committed he will die .
(Eze 18:27) "Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life.
(Eze 18:28) "Because he considered and turned away from all his transgressions which he had committed , he shall surely live; he shall not die.
(Eze 18:29) "But the house of Israel says, 'the way of the L-rd is not right.' are My ways not right, O house of Israel? Is it not your ways that are not right?
(Eze 18:30) "Therefore I will judge you, O house of Israel, each according to his conduct," declares the L-rd G-d. "repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you."
(Eze 18:31) "Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel?
(Eze 18:32) "For I have no pleasure in the death of anyone who dies," declares the L-rd G-d. "therefore, repent and live ."
There is a parable in Judaism that sheds light on this idea of repentance and return, as expressed in these scriptures. The Chazal (Sages) in Judaism teach that during the month of Elul, “The King is in the Field."
The King's usual place is in the capital city, in the royal palace and anyone wishing to approach the King must go through the appropriate channels in the palace. There is a certain bureaucracy and you have to gain the approval of a succession of secretaries and ministers. The person seeking an audience with the King must journey to the capital and pass through the many gates, corridors and antechambers that lead to the throne room. His presentation must be meticulously prepared, and he must adhere to an exacting code of dress, speech and mannerism upon entering into the royal presence. However, there are times when the King comes out to the fields outside the city. At such times, anyone can approach him; The king receives them all with a smiling face and a radiant countenance.The peasant behind his plow has access to the King in a manner unavailable to the highest ranking minister in the royal court when the king is in the palace.
We just spoke recently about putting our hands to the plow and there is much to do in the fields. That by putting our hands to the plow we can change our perspective and then we can change the perspective of those around us. This is the time to accomplish this!
When the farmer sees the King in his field, does he keep on plowing? Does he behave as if this were just another day in the fields? Of course not!
Elul is not a month of ordinary workdays. It is a time of increased Torah study, more fervent prayer, and more generosity and charity.The very air should be charged with holiness.We might still be in the field, but the field has become a holier place.
These 40 days composed of Elul, which include the ten days referred to as Yamim Noraim (Days of Awe) between Yom Teruah and Yom HaKippurim should be one in which we take full advantage of our access to the King. The first thing that we need to do in seeking access to the King, and seeking for repentance is to acknowledge our sin.
(1Jn 1:1) What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life --
(1Jn 1:2) And the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us--
(1Jn 1:3) What we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with his Son Y'shua HaMashiach.
(1Jn 1:4) These things we write, so that our joy may be made complete.
(1Jn 1:5) This is the message we have heard from him and announce to you, that G-d is light, and in Him there is no darkness at all.
(1Jn 1:6) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth;
(1Jn 1:7) But if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Y'shua His Son cleanses us from all sin.
(1Jn 1:8) If we say that we have no sin, we are deceiving ourselves and the truth is not in us.
(1Jn 1:9) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1jn 1:10) If we say that we have not sinned, we make Him a liar and His word is not in us.
An incident that occurred a little over a week ago reminded me of a commentary that I have read recently. A friend of mine and I were meeting with some people, and after we were done with our meetings, his car broke down. It did not seem to be his battery, but more than likely something else, like the alternator or the voltage regulator. You see in a car if the alternator is not working properly then the battery cannot hold a charge, and in the commentary I read, the author compared this alternator and battery relationship to our spiritual lives. That the spiritually, which is our “battery” can lose its charge if the alternator, which is represented by the Ruach HaKodesh (Holy Spirit) is unable to charge us.
The question then is, “what would prevent the alternator or in this case, the Ruach from recharging us?" The obvious answer from the scripture we read is “unrepentant sin." However, we are given the answer in verse nine, and this is “confession and repentance” = T'shuvah.
We should not just see the idea of confession and repentance only as turning away from sin, but also making things right, if possible. This is the second step, if there is something unresolved between you and another brother and sister, this is the perfect time to make things right.
Our King, Y'shua HaMashiach was in the field when he expounded on the Torah in the following verses:
(Mat 5:23) "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you,
(Mat 5:24) Leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.
We have the opportunity to make this our inheritance this year. To see a re-birth devoid of all things that would separate us from G-D and from each other.
When we hear the blast of the Shofar each morning during Elul, and as we hear the Shofar sounding on Yom Teruah, the Feast of Trumpets, let's mediate on the following list given to us by the Saadia Gaon who lived over a thousand years ago.
1. The sound of the shofar is analogous to the trumpet-blasts that announce the coronation of a king. On Rosh HahSanah, G-d created the world and assumed the role of its sovereign, and in the sounding of the shofar we acknowledge Him as our King.
2. Rosh HaShanah is the first of the ten days of penitence, and the shofar is sounded to stir our conscience, to confront our past errors and return to G-d, who is ever ready to welcome the penitent.
3. The shofar is reminiscent of G-d's revelation at Sinai, which was accompanied by the sounding of a shofar. It thus reminds us of our destiny--to be a people of Torah, to pursue its study and to practice its commandments.
4. The sound of the shofar is reminiscent of the exhortations of the prophets whose voices rang out like a shofar in denouncing their people's wrong-doing, and in calling them to the service of G-d and man.
5. The shofar reminds us of the destruction of the Temple in Jerusalem, and it calls us to strive for Israel's renewal in freedom and in fellowship with G-d.
6. The shofar, which is a ram's horn, reminds us of the ram that Abraham offered as a sacrifice in place of his son Isaac. It thus reminds us of the heroic faith of the fathers of our people who exemplified to us the highest devotion to G-d, of which man is capable.
7. The shofar summons us to the feeling of humility before G-d's majesty and might, which are manifested by all things and by which our own lives are constantly surrounded.
8. The shofar is a reminder of the day of the final judgment, calling upon all people and all nations to prepare for G-d's scrutiny of their deeds.
9. The shofar foreshadows the jubilant proclamation of freedom, when Israel's exiled and homeless are to return to the Holy Land. It calls us to believe in Israel's deliverance at all times and under all circumstances.
10. The shofar foreshadows the end of the present world order and the inauguration of G-d's reign of righteousness throughout the world, with a regenerated Israel leading all people in acknowledging that G-d is one and His name one.
We who are washed in the blood of Messiah will rule and reign with Him, so let us return now in complete repentance before G-D!
To watch video on Shofar Practice Guide go to:
ReplyDeletehttp://tinyurl.com/29qhh3g
Or in writing http://tinyurl.com/27ykf94