Now we are going to look at Rosh Ha Shanah and its significant laws and prayers. In the Rosh Ha Shanah Machzor (prayer book) by Artscroll in “An Overview-That You Make Me Your King”, p. XVII, it says, “God’s sovereignty is the primary theme of Rosh Ha Shanah and the ten days of judgment it inaugurates. The service of the day is filled with references to God as King and the prayers longing for the day when His mastery will be acknowledged by all human beings. The shofar service of the Mussaf (meaning “additional service” and it is during the Mussaf of the Shacharit or “morning” service that the shofar is blown one hundred times) Amidah (standing prayer, also known as the Shemonah Esrei or Eighteen Benedictions) begins with ten Scriptural verses speaking of God’s Kingship and the Talmud teaches, we recite these verses so that we should proclaim Him as our King.”
Yehovah is seen as being “crowned King” on Rosh Ha Shanah, and that is an important point. The themes of God as king is particularly stressed on Rosh Ha Shanah because of the days’ association with his judgments (Talmud, Berakot 12b). During the prayers of the day it is necessary to recite ten Bible verses which have the theme of God as King (Malkuyot); ten which have the theme of God as he remembers (Zikronot); and ten which have reference to the Shofar (Shofarot-Mishnah, Rosh Ha Shanah 4.5-6).
In the article “Rosh Ha Shanah” in the Encyclopedia Judaica it says, “These are explained as God saying, ‘Recite before me on Rosh Ha Shanah Malkuyot, Zikronot and Shofarot: Malkuyot so that you may proclaim me King over you, Zikronot so that your remembrance may rise favorably before me; and through what? Through the Shofar (Talmud Rosh Ha Shanah 16a). The four names of the festival in Jewish tradition based on the above are: Rosh Ha Shanah, Yom Teruah (‘Day of Blowing the Horn’), Yom Ha Din (‘Day of Judgment’), and Yom Ha Zikaron (‘Day of Remembrance’).”
Now, we know that Yehovah is a spirit and he does not have form or flesh. This is why Yeshua is called “the image of the invisible God (Col 1.15).” Throughout the Tanak it is prophesied that the Messiah would be the “sent one” of Yehovah. In the Gospels Yeshua states that he is the “sent one.” The coronation on Rosh Ha Shanah that we have been referring to is the coronation of the Messiah, the sent one of God.
In Jewish thought, there are two redemptions. These two redemptions are called the redemption out of Egypt, or the “lesser redemption.” The other redemption is called the Messianic Redemption of “greater redemption.” We have Moses as the “shaliach (sent one) of the first redemption (Egyptian)” and we have Yeshua as the “shaliach of the second redemption (Messianic).” The word “shaliach” means “sent one” or “agent.” In Jewish thought the “sent one” is a huge concept, but non-Jews will not think much about it and do not even know how an agent functioned.
In Isa 11.10-12 it tells us about the second redemption. So, let’s look into the concept of the shaliach from the Encyclopedia of the Jewish Religion, p. 15, Adama Books, in the article “Agent.” It says, “AGENT (Heb Shaliah): The main point of the Jewish law of agency is expressed in the dictum ‘a person’s agent is regarded as the person himself’ (Ned. 72b; Kidd 41b). Therefore any act committed by a duly appointed agent is regarded as having been committed by the principal, who therefore bears full responsibility for it with consequent complete absence of liability on the part of the agent.” In other words, Moses and Yeshua are agents of the Father and every word that comes from them is as if the Father himself said it (Deut 18.15).
So, Dan 7.9-10, 13-14, is the coronation of the Messiah on Rosh Ha Shanah. We have gone over this so many times in this teaching that we should be able to say, “That’s Yom Ha Din, that’s Rosh Ha Shanah.” In these passages, the Son of Man is the Messiah, the clouds of heaven are the righteous and the Ancient of Days is the Father. Then to him (Messiah) was given dominion and the glory and a kingdom. This is the start of the Messianic Kingdom and you will also notice this is before the heavenly court, it is not taking place on earth, and it is a Rosh Ha Shanah. God has laid out all these concepts and gave it to the Jewish people like this one. It is a coronation on Rosh Ha Shanah, a Yom Ha Din in heaven before the start of the Messianic Kingdom. Now, let’s develop the concept of the “clouds of heaven.”
Heb 11 is called the “Hall of Fame of Faith.” It goes through and gives examples of those who exhibited the confidence explained in Heb 11.1. They had confidence (faith) and acted upon it. Faith in Hebrew is called “Emunah” and it is related to the word “Amen.” Biblical faith is made up of three components: Da’at (Knowledge of God), Ahav (Love of God), and Mitzvot (Commandments of God). If one of these components is missing, you have a breakdown of biblical faith.
Then we go to Heb 12.1 and it says, “Therefore we also, since we are surrounded by a cloud of witnesses, let us lay aside every weight, and the sin which so easily entangles us, and let us run with endurance the race that is set before us.” Yeshua said in Mark 14.62, “I am, and you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.” Other passages may say he is coming with “many thousands of his holy ones’ (Jude 14) or “from the midst of ten thousand holy ones” (Deut 33.2). These are the resurrected righteous. We have already seen that when Yeshua is coronated the resurrection has already occurred. The clouds of heaven (the righteous) are presented before the Ancient of Days with Yeshua, and to Yeshua the kingdom is given. We also have in Rev 1.7, “Behold, he is coming with clouds, and every eye will see him, even they who pierced him. And all the tribes of the land will mourn because of him. Even so, Amen.”
So, here is a question. How can the Messianic Kingdom begin in heaven? If Yeshua is crowned king on Rosh Ha Shanah, this inaugurates the Messianic Kingdom. Remember, this is the start of the Day of the Lord and Rosh Ha Shanah is an ancient name for the Day of the Lord, or “Lord’s Day.” Here is more to the answer to our question.
Let’s look at the lesson of David. He was crowned king over Judah in Hebron. Hebron was called “Abraham’s Bosom” because he was buried there and it became an idiom for “heaven” and “paradise” and the abode of the righteous. It is believed that the resurrection will begin there, then it will move to Jerusalem and then to the rest of the world. The daily Temple service called the Tamid could not begin until the sun (Messiah) lit up the east as far as Hebron (Mishnah, Tamid 3.2). This alludes to the resurrection beginning in Hebron because remember, waking up every morning is a rehearsal for our resurrection. David ruled for seven years in Hebron, then he came to Jerusalem (1 Chr 29.27). Hebron is a type of heaven, and in Luke 16.22 it says, “So it was that the beggar died, and was carried by the angels to Abraham’s Bosom. The rich man also died and was buried.”
So, spiritually, what does this mean? Messiah will reign from heaven for seven years (in peace), but these same seven years will be a time of war and trouble on earth (the Birth-pains/Tribulation). Then at the end of the seven years, Yeshua will move his throne to Jerusalem (like David) and rule for the remainder of the thousand years (Messianic Kingdom; Millennium; Day of the Lord; Atid Lavo; Sabbath of God; Lord’s Day).
So, the question is, why do some prophecy teachers say we have to have the “Tribulation” before the Messianic Kingdom? Because they don’t believe you can have it during the Day of the Lord because to them it is supposed to be a time of peace. As a result, to them, it doesn’t fit. But its like going into a movie theater to watch two movies that begin at the same time. On one screen you could be watching a love story, but on another screen next to you there is a horror movie going on. In the same way, there are “two theaters” going on at the same time eschatologically. One is in heaven (a love story) and the other one on earth (horror).
In Part 22, we will begin with a teaching about the coronation of a Jewish King.