ROSH HASHANA 2025/5786 - 9/22/25

Beth Ariel Messianic Congregation

Rosh Hashanah, “The Head of the Year,” is the fifth of the seven holy observances mentioned in Leviticus 23. This name is never used in the Scriptures to refer to this feast, despite the fact that it is the most common name used today. This name is used because the Rabbis believed it was on this day that the creation took place. Thus, it has become known as the beginning of the Jewish civil calendar year.
In the Bible, Rosh Hashanah is called “Yom Teruah,” (“A Day of Blowing”), referring to the blowing of the “shofar” or ram’s horn (Numbers 29:1). It is also called “Zicharon Teruah,” (“a memorial of blowing,” or “a remembrance of blowing”) (Leviticus 23:24).
Rosh Hashanah occurs on the 1st of Tishrei (the seventh month in the Hebrew calendar), whereas Yom Kippur (the next major festival) is observed on the 10th day of Tishrei. The ten days between Rosh Hashanah and Yom Kippur are called “Yomim Naraiim” or “Days of Awe.” It is during these ten days that Jewish people are to perform deeds of repentance and restoration in order to be assured that their sins are forgiven on Yom Kippur.
Most notably, Rosh Hashanah is known for the blowing of the ram’s horn. According to the Rabbis, the sounding of the ram’s horn symbolized the final regathering of the Jewish people when Messiah comes, and the dead are resurrected. In Isaiah 27:13 we read:
“And in that day a great trumpet (shofar) will sound. Those who were perishing in Assyria and those who were exiled in Egypt will come and worship the Lord on the holy mountain in Jerusalem.”
With this, the B’rit Hadashah (“New Testament”) agrees. Matthew 24:31 states,
“And He will send His angels with a loud trumpet (shofar) call, and they will gather His elect from the four winds, from one end of the heavens to the other.”
In this verse, Yeshua prophesied four things will happen at His second coming: First, angels will be sent out to regather the Jewish people; Second, this event will be accompanied with the blast of the shofar; Third, the focus is the regathering of the “elect” or “chosen,” by which is meant the Jewish people; Fourth, this regathering is from a worldwide dispersion.
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