Rosh Hashana, the first of the Appointed times in the

Fall

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Also known as Yom Teruah

“At the creation of the world, the Lord established the sun for days and weeks, but the moon was given for seasons. Five appointed seasons (Moadim), besides Shabbat were established by the C reator in Lev 23- Pesach (Passover), Shavuot (Pentecost), Yom Teruah (Rosh Hashanah), Yom Kippur, and Sukkot (Tabernacles). These Moadim are God’s appointed times for us to seek Him in greater intimacy. These five seasons are further proclaimed to be times of Holy convocations in Lev. 23:2 times of our being called together to worship at the sanctuary. In Israel’s history these seasons were always identified with renewal, and as such they are God’s ordained times for seeking corporate and personal revival.”1 In this study we will examine those Moadim which are found in the fall season of the year.

“ In Leviticus 23:4 notice the phrase: "holy convocation". The phrase in Hebrew is “mikraw kodesh,” which is better translated as "holy convocation and rehearsal". In other words God's appointed times are actually holy rehearsals set apart to reflect events in the Messianic era. God said to the people, "Pay attention! On this day I am going to do something! Wake-up!” The Jews were to know and practice all of God's “mikraot” or holy convocations. This is the essence of Rav Sha'ul's (Paul’s) words that the Shabbat, new moons and festivals, "…are a shadow of things to come; the body of Mashiach" found in Colossians 2:17. Twice a year, in the spring and fall, there were several appointed times and specific days of holy convocation dedicated to the Lord. The new moon was the key in being able to fulfill those set times, holy convocations and rehearsals. For example, when the new moon was announced on the first day of Nisan, also called Aviv, the people knew when to observe the holy convocations and set times of Pesach and

1 Joel Greenburg, Messianic Liturgical Resources, Messianic High Holy day Maczor.

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Shavuot. In the same way, when the new moon was announced on the first day of Tishri also called Ethanim, the people knew when to observe the Holy convocations of the Rosh Hashanah (Leviticus 23:23), Yom Kippur (Leviticus 23:26), Sukkot (Leviticus 23:39),and Shemini Atzerat (Leviticus 23:36). Thus from the announcement of the new moon to the festival dates which followed, it was only a matter of counting the right number of days. By the end of this lesson, you will understand how this applies to the phrase that Y'shua spoke concerning His coming again.2

TeshuvaTeshuvah is a Hebrew word which means to “return” or “repent” most specifically to turn from your path of sin 180 degrees, rather than 360 degrees, which is only a temporary turning of the back on sin followed by a return to our old ways. Teshuvah requires a complete change in direction.

Here are just a few Scriptural references of many hundreds referring to Return and repentance:

Eze 18:21-23- “ But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?”3

Zephaniah 2:1 “Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce

2 Hebroots.org, Toni Galli3 All scriptures cited are King James Version

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anger of the LORD come upon you, before the day of the LORD'S anger come upon you. 3 Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.”

2 Pet. 3:9 “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”

The Time frame of TeshuvahTeshuvah begins forty days before Yom Kippur, on the first of the Hebrew month of Elul and includes the ten “Days of Awe” (Yamim nora’im) between Rosh Hashanah and Yom Kippur, which we will learn more about later in this text. This year (2016) it falls from Sept 3-Oct. 11. The Sabbath that falls between Rosh Hashanah and Yom Kippur is known as “ Shabbat Shuvah” or “the Sabbath of Return.” Traditionally, each morning during the 30 days of Elul, the Shofar is blown to warn the people to return to God.4

The Purpose of Teshuvah

Great time and effort is spent in self-examination, reflection, and the seeking out of those we may have offended to ask forgiveness. There is even a responsibility of the one offended to let the offender know, so that reconciliation can be made prior to Rosh Hashana, and most especially before Yom Kippur. This must be done carefully, to avoid causing an offense yourself and making the situation worse yet.

Additionally, Those who believe in Messiah are called to examine their lives and see where they have departed from God. It is a call to

4 Edward Chumney, The Seven Festivals of the Messiah, Treasure House publishing, 2001.4

examine the scriptures and the evidence that the Messiah was who He said he was.

The Traditions and commandments Governing Teshuvah

Teshuvah is primarily spent in prayer seeking repentance, forgiving others, and asking forgiveness. In addition, it is traditional to engage in a daily reading of Psalm 27, which reminds us in verse five that the righteous will be hidden in the time of trouble.

Rosh Hashana- the birthday of the world!

“Rosh” means “head” and “Hashana” means “year” thus Rosh Hashanah means the “head of the year”

Many Sabbatarians (those who believe in worship on Saturday) and even some Jews believe that the phrase ‘Rosh Hashanah’ was something the Jews brought with them from the return from Babylon in the days of Nehemiah and Ezra. Is this true? Does this mean that ‘Rosh Hashanah’ is a term that we should not use? Actually, we see the term in scripture, it is found in Eze 40:1-

“In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.”

“To understand the “head of the year”, we must first have a rudimentary understanding of the “New Moon”. Exactly what is a new

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moon? It is the opposite of a full moon. Every month the moon goes through a complete cycle of renewal. Twelve times a year on Rosh Chodesh, the moon always starts off with its disk being very dark to the naked eye. Over the course of 15 days it gets brighter and brighter until it finally reaches a full white-faced disk or ‘full moon’. Over the next 15 days it becomes darker and darker and finally becomes invisible to the naked eye again. The ancient rabbis saw a great lesson in this. Just as the moon has no light of its own but receives its light from the sun, so we too have no light of our own and must receive it from God. As the moon goes through a near 30-day cycle of dark to light to dark, so we need constant spiritual renewal and repentance. Like the moon, we too must be reborn or "born again" into HaMashiach and constantly renewed through repentance. This is why God called it a faithful witness in the sky (Psalm 89:37).5

The Mishnah also referred to as the Oral Law, dealt with the legal elements of daily Jewish religious life, in Hebrew called ‘halachah.’ In the treasure of the first and second century halachah we find many explanations to help us understand the Torah, particularly in Y'shua's day since it was still oral then. In volume two tractate Rosh HaShanah teaches us about the Sanhedrin and its selection process of two witnesses who would tell us when the new moon arrived. Once a month, the Sanhedrin discussed when to proclaim the new moon. They did this through the agency of two witnesses, the element of all legal transactions in Judaism.

“One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” (Deut 19:15)

The men were important because by their witness, Israel celebrated God's appointed times. They had to be of good character and were

5 Hebroots.org, Toni Galli

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always treated with great honor. They had special privileges such as authorization to ride into Y'rushalayim (Jerusalem) on horseback even on the Shabbat to bring the good news of the new moon festivities! The men had special status because they were the confirmation that Y'hudah (Judaea) depended on for the correct timing of the new month and the festivals. Rosh HaShanah Chapter 2, Mishnah 5 reads:

“There was a large court in Jerusalem called Beth Ya'azek. There all the witnesses used to assemble for the Beth Din (Rabbinical court that decides issues based upon Talmudic law) to examine them. They entertained them lavishly so that they should have an inducement to come.”

The witnesses were allowed to break the Shabbat travel restrictions for this one purpose lest they might be reluctant to come and give the essential evidence of the sighting of the new moon. Continuing in Chapter 2, Mishnah 6:

“How do they test the witnesses? The pair who arrived first are tested first. The senior of them is brought in and they say to him, tell us how you saw the moon: in front of the sun or behind the sun, was it to the north of it or the south? How big was it, and in which direction was it inclined? And how broad was it? If he says (he saw it) in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts tallied, their evidence was accepted, and the other pairs were only questioned briefly, not because they were required at all, but so that they should not be disappointed, (and) so that they should not be dissuaded from coming.”

In qualifying the witnesses, the Sanhedrin used the following criteria: They never arrived at the same time. They were never questioned at the same time. There were always two new witnesses each month.

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In short, the two qualified witnesses usually stood before the Nassi or President of the Sanhedrin (Jewish High Court) to give account of the moon's appearance prior to its becoming totally dark (Moed Rosh HaShanah, Chapter 3, Mishnah 1).

Just before the moon's disk enters total darkness, there are tiny slivers of white on the edges of the waning disk. These were called the "horns" of the moon. Correctly sighting the "horns" (on the waning crescent) determined the beginning of the new month. Once the two witnesses were qualified and questioned, if the President (who had knowledge of astronomy) was convinced their observation was accurate, he publicly sanctified the start of the new month.

After careful scrutiny to determine the official arrival of the new moon, the Nassi or President of the Sanhedrin proclaimed Rosh Chodesh with the word: "Sanctified,”and all the people repeat after him: "Sanctified, sanctified!" After the proclamation, the Sanhedrin ordered watchmen on the nearby hillsides to light fires and thus inform the Jews in all of Y'hudah (Judaea), Shomron (Samaria), Egypt, Babylon and the galut (diaspora) that the new month had begun. That started the festival of the New Moon and counting of the next 29- days to the next new month proclamation. Again, once the Sanhedrin set Rosh Chodesh, or the beginning of the new month by sighting the new moon, the rest of the festivals were calculated. However, the seventh month, Tishri, was particularly important because it was the only month that had a holy convocation or appointed time on the first day of the month. This posed a unique problem. The first day of Tishri was the appointed time called the Feast of Trumpets (Leviticus 23:24) also called Rosh Hashanah. Yet no one could begin observing the festival until they heard those famous words from the President of the Sanhedrin: "Sanctified!"No one in Israel could plan too far ahead for the first day of the seventh month HOW COULD THEY PLAN FOR A FESTIVAL THAT THEY DID NOT KNOW AT WHAT DAY OR HOUR IT WOULD PUBLICALLY BE ANNOUNCED

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AND BEGIN? This was unique to Rosh HaShanah alone and dependent upon the testimony of the two witnesses. Does this sound familiar? Prophetically, we are informed of two important witnesses during the Great Tribulation:

“And I will give power unto My Two Witnesses, and they will prophesy 1260 days, clothed in sackcloth.” Rev 11:3

Of course, anyone could look up into the twilight or early morning sky and, if they looked hard enough, see the new moon or at least its "horns". And certainly an astute observer knew when about 29- days were completed since the previous Rosh Chodesh. But recall, ONLY THE SANHEDRIN NASSI had the authority to proclaim the first of Tishri, which was already established as a technical procedure. Once proclaimed, the Feast of Trumpets (Rosh HaShanah) commenced. Until that public announcement by the Nassi, everyone had to wait before they could begin the observance of the festival. No one could begin the festival beforehand! Thus, we can more clearly see the analogy YESHUA (Jesus) made with His words in regards to this important festival of Rosh HaShanah :

"But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (Mat. 24:36)6

Scriptural references To Rosh Hashana or Yom Teruah:

Lev. 23:24 “Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.”

6 Ibid

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In addition, the traditional Torah and Haftorah readings for Rosh Hashana are Gen. 21:1-34, 1 Sam. 1:1-2:10, though these will differ slightly if the Holy day also falls upon a Shabbat.

We will talk more about the name “Rosh Hashanah” in a moment.

Time Frame:

The reason that Rosh Hashanah is the seventh month on the religious calendar is that God made the month of Nisan in the spring the first month of the year on the religious calendar in remembrance of Israel’s divine liberation from Egypt (Exodus 12:2, 13:4). However, according to tradition, the world was created on Tishri, or more exactly, Adam and Chavah were created on the first day of Tishri, and it is from Tishri that the annual cycle began.7

Judaism has several different "new years," a concept which may seem strange at first, but think of it this way: the American "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year. In Judaism, Nisan 1 is the new year for the purpose of counting the reign of kings and months on the calendar and Elul 1 (in August) is the new year for the tithing of animals. Shevat 15 (in February) is the new year for trees (determining when first fruits can be eaten, etc.) and Tishri 1 (Rosh Hashanah) is the new year for years and is when we increase the number of the year. Sabbatical and Jubilee years begin at this time (but that is another study outside the current scope of this one.)8

Rosh Hashanah is often celebrated for two days, both in Israel and the Diaspora because of the Uncertainty in being able to notify everyone of the sighting of the New Moon in time for them to prepare and begin their observance (particularly in times lacking mass communications.

7 Edward Chumney, The Seven Festivals of the Messiah, Pg. 106, Treasure House Publishers8 Jewfaq.com

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Since we follow a calendar today, this is not such a big problem, however it may necessarily become a two day festival again when we return to sighting the moon. E.Cook) thus the two days of observance are often referred to as “Yoma arikhta” or “one long day.”9

Names and Idioms related to Rosh Hashana

Rosh Hashanah is also known as “Yom Teruah”- “Yom” meaning “day” and “teruah” meaning “blowing” therefore it becomes the “day of blowing. Referencing the 100 or so calls blown on a shofar on this holy day, one of the few commandments given to observe this day is to hear the shofar.

Because of the significance of the shofar in observance of this day, many circles shorten it to “Trumpets” or “feast of trumpets” a common reference for Church of God or other Sabbatarian groups which do not strictly practice Jewish traditions in their observances.

Another important name for this day is “The day of the Awakening blast”: it is imperative for every person to hear (shema) the shofar. “Teruah” means “an awakening blast” so, one of the themes associated with Rosh Hashanah is to awake! Ephesians has many references to the Holy days, one of which is Eph. 5:14-“herefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

“Yom HaDin” the day of judgement is yet another reference to this day. It is the day on which God would sit in court and all men would pass before him to be judged. The sage Shammai taught that there will three classes on the final day of judgement: one who is wholly righteous, one who is wholly wicked, and one of the intermediates. The wholly righteous will be sealed and inscribed for life in the world to come, the wholly wicked will be sealed and inscribed for Perdition, and the intermediate, or average, will have until Yom Kippur to repent. His fate

9 Edward Chumney, The Seven Festivals of the Messiah, pg. 106)

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is yet to be decided, thus he must go through the “days of awe”: which we will discuss more next week. Interestingly, the sign of the Zodiac for the month of Tishrei is scales. 10

“Yom HaZikkaron”- the day of remembrance or memorial. This a reference again to the story above, referring to the three books, but specifically the third book, the book of the “intermediates” or “remembrance.” A plea that in our remembering God and seeking repentance He will likewise remember us for good, and inscribe us in the book of life. The common greeting at this time is” L'shanah tovah!” in English: "for a good year!" This is a shortening of "L'shanah tovah tikatev v'taihatem" or to women, "L'shanah tovah tikatevi v'taihatemi", which means "May you be inscribed and sealed for a good year."

“Yom Hakeseh”- the hidden day. As we said before, every day during the Teshuvah period the shofar is blown to remind the people to seek repentance and turn back to God, every day except the thirtieth day of Elul. The shofar is silent on that day (the day before Rosh Hashanah) in concealment of the festival, specifically from HaSatan, the Adversary. John 10:10 says that he comes to rob, steal, destroy and confuse. Because it is the day of judgement, it is symbolically hidden from Satan. Believers in Yeshua’s time did not say when the day of Rosh Hashanah was, they simply said: “of that day and hour no one knows, only the Father.” Because Rosh Hashanah was commonly known as the hidden day, this statement by Yeshua is actually a common idiom for Rosh Hashanah.

“The birthday of the world”11 Jewish tradition believes that Adam was created on this day.12 This comes from the first words in the book of Genesis “In the beginning” which, with the letters changed around reads “on the first of Tishrei

10 Talmud Rosh Hashanah 16b-17a11 Talmud, Rosh Hashanah 11a12 Mishnah, Sanhedrin 38b

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“The opening of the gates” implying invitation to draw near to God himself. “God gave us this festival to teach us that we will be judged on Rosh Hashanah and will be sealed unto the closing of the gates (the Neilah service) on Yom Kippur. The gates of heaven are opened up on Rosh Hashanah so the righteous may enter (Is. 26:2).

“The last trump”- “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Cor. 15:52) Also consider: “16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thes. 4:16

“Ha Melech”- the coronation of the Messiah- It is said that Adam opened his eyes and immediately understood that his divine creator was King over all of the Universe. His first words were: (traditionally) “the Lord is King forever and ever!” thus it was the birthday of man, and the coronation of the King of Kings. Thus if we believe that Yeshua created on those first six days, at the direction of the Father (John 1:3) “All things were made by him; and without him was not anything made that was made.”) then it was Messiah who was coronated on this day, as He will be again in Heaven when he returns as King Messiah. See Dan.7:9-14.

The time of Jacob’s trouble/birthpangs of the Messiah. This has to do with the tribulation and the difficulties Israel will experience during that time. Isaiah 13:10, Mat. 24.29, Rev. 6:12 are a few example of this among many. To Messianics, there’s not much doubt as to what day Messiah will return, although we do not know what year it will be.

“The Day that no man knoweth”. (Mat. 24:36) Until the moon was spotted and the actual trumpet sounded you were not sure as to which

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day it would be. There was generally a three day period that the new moon could be declared. If there was cloud cover, and no one could see the new moon, it was declared by default on the third day. This is not to be confused with the current Jewish calendar in which there are two days on the calendar for the new moon each month as well as all other Biblical festivals. There are two days on the Jewish calendar only for those in the Diaspora (those living outside the land of Israel). In Israel there is only one day for each of these festivals. Our congregation, and most Messianics do not keep the extra days which are Rabbinic, but we do celebrate the festivals according to the Jewish calendar.

“The day that no man knoweth” (Mat. 24:36, Mar. 13:32) is a phrase used by many Messianics to prove that Yeshua will return on Yom Teruah/Rosh Hashanah. When there was a Temple in Jerusalem, the first day of each month was celebrated as a minor festival. For example: during the days of King David we know that King Saul had a festival and all his leading servants were commanded to be there. (1Sa 20:5). In the millennium, when Messiah reigns from Jerusalem, all will come to worship Him during the Sabbaths and New Moons which clearly will then be a sabbath as well. (Is.66:23, Ez. 46:1-6, Zech 14) Each month was set by the Sanhedrin, the great court of Israel. The Sanhedrin would set up food in the streets. When the witnesses came to proclaim the new moon it was a minor festival! The court knew exactly when and where each new moon would appear. Even so, the new moon had to be declared by eye witnesses. Once two or three accurate witnesses were found, the trumpet would sound and notify the entire land of the new moon.13

Traditions and commandments:

13 R. Cook, Fort Livingood Magazine, which issue?14

There are only three commandments that we are to do on the Feast of Trumpets:

Keep it Holy (Set Apart) –it is a day on which no menial work is to be done. You may only prepare that which is to be eaten that day, but you may not do other work, such as for example: your job, or your laundry. Much of the day is spent in synagogue, where the regular daily liturgy is somewhat expanded. In fact, there is a special prayer book called the machzor used for Rosh Hashanah and Yom Kippur because of the extensive liturgical changes for these holidays.

To hear the sound of the shofar. In days of old, the shofar was used on very solemn occasions. We first find it mentioned in connection with the revelation at Mount Sinai, when the voice of the shofar was exceedingly strong and all the people in the camp trembled. (Ex. 19:16) Thus when we hear the shofar on Rosh Hashanah, it ought to remind us of our acceptance of Torah and our obligation to it. The shofar was also sounded when the camp went to war, so it should also serve as a battle cry to wage war against our inner enemy- our evil inclinations and passions, as well as against HaSatan himself! The shofar was also sounded on the Jubilee year, heralding freedom from slavery- but that is yet another study, for another day. However, for us, this refers to the freedom from slavery to sin, the desires of this world, and serving the devil.

The shofar is also used to herald the coming of a King! Eddie Chumney likens it to God beginning to rule over the Earth on the day of its birth, thus the coming of Earth’s king is

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heralded with the shofar on the Earth’s birthday. A total of 100 notes are sounded. There are four different types of shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, 9 or 10 staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, "big tekiah"), the final blast in a set, which lasts (I think) 10 seconds minimum.

There are three trumps that are named in Judaism: the “first trump,” ”last trump” and the “great trump.” Each of these indicates a specific day of the Jewish year. The first trump is blown on Shavuot (Pentecost) Ex. 9:19. It was a proclamation of betrothal. The Last Trump (which is not the last trump) is synonymous with Rosh Hashanah, and the great trump is blown on Yom Kippur. The first and last trumps are symbolic of the ram’s horns caught in the thicket that became a substitutionary sacrifice to Isaac, even as Yeshua became a substitutionary sacrifice for us!

When there is a Temple in Jerusalem again, you are to bring an offering. Many observant Jews today will bring a monetary offering to the synagogue on the Holy days, or make an extra gift to the charity of their choice in lieu of this offering at the Temple for now.

Traditions for observing, and identifying the start of the holiday, as well as symbolic foods and actions abound around this holy day.

Before the Sanhedrin was destroyed, the day of the new moon in the seventh month (Tishri) had to be set by witnesses, just as all the months did. The only difference being that this one also heralded the new fiscal or secular year.

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Many Jews believe that the resurrection of the dead will occur on Rosh Hashanah, another hint that this day is the day Messiah will return. I Cor 15:52 “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

There are many food traditions associated with Rosh Hashanah.

The eating of apples and Honey (Ashkenazie) or Date honey and figs (Sephardi) or predominantly sweets on this day to ensure a sweet year. On this day sour foods are avoided for obvious reasons. Pomegranates are also a traditional food on this holiday. Before the Rosh Hashanah meal, the tray of apples and honey is blessed, after the Kiddush (bread and wine) and is partaken of by everyone. We also dip bread in honey (instead of the usual practice of sprinkling salt on it) at this time of year.

The challah for Kiddush is “crown” shaped. It symbolizes for some: the Kingship of the Creator of the universe, and for others: the complete year for which we hope.

One of my favorite traditions is Tashlich, for it is so rich in symbolism!

Tashlich- to go to a body of water and either:1) Turn your pockets inside out-to rid of them

crumbs symbolizing sins.2) Toss stones in to the water- symbolizing

throwing your sins into the depths of the sea.

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3) Cast bread upon the water- to feed and appease the spirit which claims a life each year in that body of water. However, despite its age old tradition, like other acts we do not do this because of its root in paganism! Based upon Ecl. 11:1, we certainly don’t want our sins to come back!

These traditions come from Micah 7:19- “He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” This starts as a solemn ceremony, and ends with joyous singing and perhaps dancing in our congregation. Usually, a body of water is sought that eventually runs to sea, if possible, not a pond or enclosed lake, though they will do if you are geographically unable to do the other. We go to Lake Dardanelle, which joins the Arkansas River, which joins the Mississippi, which runs to the Gulf of Mexico.

Bibliography:

Jewish Family Celebrations, Arlene Rossen Cardozo. St. Martin’s Press, 1982

The Seven Festival of the Messiah, Edward Chumny. Treasure House Publishers, 2001

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Messianic High Holiday Maczor, Jeremiah Greenburg. Messianic Liturgy.com 2006

Hebcal.com

Tracy R. Rich, http://www.jewfaq.org/holiday2.htm

Hebroots.org, Toni Galli

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Congregation Chiam B’ Derech121 East Harrell Dr.

Russellville, Ar(479)967-LIFE

www.chiambderechar.comInfo@chiambderech.com