Actually, is you are a student of the Bible; you use hermeneutist all the time. If you are concerned about rightly dividing the Word of G-d, then you are involved with hermeneutics. Hermeneutics designates both the science and art of interpretation. The Greek verb hermneuo, means ‘to interpret or explain.’ The Greek noun hermeneia means ‘interpretation. Interpretation has to do with meaning. So it is simply interpretation- hopefully, correct interpretation.
A few moments’ thought will bring the paramount fact that everyone who enters into a system of ideas; expectations are inevitably colored by a lifetime of experience, teaching and emotions.
There is nothing directly given in the O.T. about the church! It is a Jewish document that speaks both of historical and future Israel.
As the fathers of the early church tried to make it a Christian document, they dug through the Jewish books and disregarded the historical sense of the Torah and Tanach. Using what has come to be called the ‘allegorical method’ of interpretation. Augustine and others said that G-d had forever forsaken Israel – that all the promises made to Israel now belong to the Church. They did emphasize the truths of the Gospel in their fancies, it became a violation of hermeneutics to look beneath the surface of the Word for secondary or hidden meaning that have spiritual or prophetic significance. Are we not to find stories in the O.T. that, in addition to being historical accounts, are also chronicles of the future?
I am in agreement that one should follow acceptable guidelines when interpreting scripture. Compare with ‘accepted’ rabbinical interpretation and present it to the Christian community, showing how the modern history of Israel seems to correspond accurately and chronologically.
Why must we confine all of the O.T. to the dusty past? The hermeneutic of some would attempt to do just that, saying in effect the O.T. history must be seen as the fixed record of something long past. But the proper use of hermeneutic should allow for the Bible to reveal a consistent prophetic pattern – G-d’s plan for Israel, as well as the church.
Luke 24:44 says ‘all things must be fulfilled, which were written in the Law of Moses, and in the prophets, and in the Psalms, concerning me.’ This contains a description of that which would begin the era, and of that which would end this dispensation.
These past twenty-one centuries have witnessed the growth of Gentile Christianity. However, we are living in an age which not only has seen the rebirth of Israel, but could see the return of the Messiah, as well.
The whole Bible is considered a Jewish book, written by Jewish people, except for Luke who was a Gentile, his book is second hand knowledge he required from others, for he did not know the Messiah personally.
One can not truly understand the N.T. without knowing the Old, its history and culture of the time. The whole entire book has G-d’s chosen in mind.
If you have been grafted into the family of G-d, you will be held accountable for how you studied His Word. 2 Tim. 2:15. Your study, not your preacher's study, build up intimcy with the Father.
Learn from the mistakes or success of G-d’s chosen for they are the original branch.
How Long?
How long appears eighteen times in twelve passages. The first is found in Ps. 4. It begins with the L-rd asking of the sons of men…how long will you turn My glory into shame?
It is noteworthy that G-d, Himself, ask the question this first time – it is also the only time. In ever instance afterwards, the question emerges from an anguished soul.
History repeats itself because we are slow to learn from another's mistakes.
In 1906 the nations were moving furiously toward war, it will be the first global war of mankind.
Ps. 6:4 The devout wanted to know when they could expect deliverance. Political insanity ran rampant in 1913, setting a course for war – nation against nation, kingdom against kingdom.
Ps 13 David uses it to introduce the psalms – emphasizing its prophetic importance on the eve of World War 1. He wanted to know what the future held and when those events would occur the question resurface in Ps. 35:16-17. July 7, 1935: ‘Jewry must perish! At no time did the Nazis attempt to cover their crazed desire to destroy the Jews. On September 15, 1935, the Nuremberg Racial Laws declared, ‘…anyone with as much as one-quarter Jewish blood was not to be considered German and was to be ejected from Germany national life.’ 39:6 LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.
There is no How long? At this point for that contains hope for deliverance. Certain death approaches for six million of the world’s Jewish population. There is no deliverance ahead for them – no need for a query draped in hope, only the pitiful prayer, to know mine end.
Ps. 62:3This compares with Arab attacks in the early 1960’s which led to the formation of the PLO in 1964. Their mischief-making has become a thorn in the side of Israel. The Jeduthun,’ an instrument upon which this psalm was played, suggested a chant of the victim of persecution and oppression. So it was in 1962 with innocent civilians becoming the target of terrorism.
Ps. 74:9-10 1974 is the results of the Yom Kippur War. We see not our signs; there is no more any prophet; neither is there among us any that knows how long. The people seem to despair; they greatly desired a negotiated peace treaty.
Ps. 80: 4 1980 Prime Minister begin and President Sadat were trying to trash out a peace treaty. Things weren’t going well. It look hopeless for awhile, until President Jimmy Carter broke the deadlock.
Ps. 82:2 1982, Israel grew tired of PLO attacks and launched an offensive called ‘Peace for Galilee’.
Ps. 89:46-47 The Intifada – a Palestinian uprising in the occupied territories. It is a descriptive phrase indicative of heartache and trouble.
Ps. 90:12-13 is posed by Moses. So teach us to number our days, that we may apply our hearts unto wisdom. The People are digging into the Word. They are trying to number their days, and from all indications their question is about to be answered.
Ps. 94:3-6 How long, is asked first by the L-rd, then was taken up by G-d’s chosen people and repeated over and over until the question reaches a heart-rending climax. The Jews are the Chosen People, though they have suffered as no other people, they have not been forever forsaken. The promise of deliverance will come. Messiah will appear to establish a millennium of peace. G-d will keep His promise.
Are you looking for the return, awaiting for the bridegroom, or praying it back?
How Long before I see your face, L-rd?
It is noteworthy that G-d, Himself, ask the question this first time – it is also the only time. In ever instance afterwards, the question emerges from an anguished soul.
History repeats itself because we are slow to learn from another's mistakes.
In 1906 the nations were moving furiously toward war, it will be the first global war of mankind.
Ps. 6:4 The devout wanted to know when they could expect deliverance. Political insanity ran rampant in 1913, setting a course for war – nation against nation, kingdom against kingdom.
Ps 13 David uses it to introduce the psalms – emphasizing its prophetic importance on the eve of World War 1. He wanted to know what the future held and when those events would occur the question resurface in Ps. 35:16-17. July 7, 1935: ‘Jewry must perish! At no time did the Nazis attempt to cover their crazed desire to destroy the Jews. On September 15, 1935, the Nuremberg Racial Laws declared, ‘…anyone with as much as one-quarter Jewish blood was not to be considered German and was to be ejected from Germany national life.’ 39:6 LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.
There is no How long? At this point for that contains hope for deliverance. Certain death approaches for six million of the world’s Jewish population. There is no deliverance ahead for them – no need for a query draped in hope, only the pitiful prayer, to know mine end.
Ps. 62:3This compares with Arab attacks in the early 1960’s which led to the formation of the PLO in 1964. Their mischief-making has become a thorn in the side of Israel. The Jeduthun,’ an instrument upon which this psalm was played, suggested a chant of the victim of persecution and oppression. So it was in 1962 with innocent civilians becoming the target of terrorism.
Ps. 74:9-10 1974 is the results of the Yom Kippur War. We see not our signs; there is no more any prophet; neither is there among us any that knows how long. The people seem to despair; they greatly desired a negotiated peace treaty.
Ps. 80: 4 1980 Prime Minister begin and President Sadat were trying to trash out a peace treaty. Things weren’t going well. It look hopeless for awhile, until President Jimmy Carter broke the deadlock.
Ps. 82:2 1982, Israel grew tired of PLO attacks and launched an offensive called ‘Peace for Galilee’.
Ps. 89:46-47 The Intifada – a Palestinian uprising in the occupied territories. It is a descriptive phrase indicative of heartache and trouble.
Ps. 90:12-13 is posed by Moses. So teach us to number our days, that we may apply our hearts unto wisdom. The People are digging into the Word. They are trying to number their days, and from all indications their question is about to be answered.
Ps. 94:3-6 How long, is asked first by the L-rd, then was taken up by G-d’s chosen people and repeated over and over until the question reaches a heart-rending climax. The Jews are the Chosen People, though they have suffered as no other people, they have not been forever forsaken. The promise of deliverance will come. Messiah will appear to establish a millennium of peace. G-d will keep His promise.
Are you looking for the return, awaiting for the bridegroom, or praying it back?
How Long before I see your face, L-rd?
Death March
The larval stage of the bag shelter moth is a woolly caterpillar and their hirsute appearance plays an important role in their unusual behaviour. When they emerge to feed, they form a procession, creeping along nose to tail in a colossal caterpillar conga-line. Researchers at La Trobe University managed to get to this hairy caravan.
These woolly caterpillars are the larval stage of the bag shelter moth.Being social little critters they nest together inside a silken bag nest. And something remarkable happens when they come out to feed...
They form a procession, one following the other, and head to tail in a creepy crawly conga-line. First they observe how the caterpillars formed their procession, twitching to locate each other. Then full steam ahead. Then some caterpillars receive a haircut on either the first or last three segments of their body before being re-introducing into the procession.
The inclusion of caterpillars whose hindquarter hairs had been cut caused the procession to break down. Leader caterpillars become hard to follow and will not stop when those behind become detached. But if the head capsule is trimmed the procession rarely brakes. This study indicates that touch stimulus from the hairs is the mechanism that maintains the single-file, head-to-tail movement,
So their protected by their severely irritating hairs are the reason they never get lost.
A group of them were attached nose-to-tail in a circle with food just outside the circle; they continued marching in the circle for a week, not seeking the nourishment they needed, because their leader did not stray from his path. They died for lack of nourishment. http://www.abc.net.au/catalyst/stories/3221684.htm
It is amazing how G-d design each creature and He says we can learn from them.
People, liken onto the woolly caterpillars can follow a leader in blind obedience forming a procession line as they locate each other. Full steam ahead, placing all their trust in the fearless leader that would lead them to nourishment. But if the touchy stimulus hairs of their hindquarters get cut the procession breaks down taking others with them, as they wander aimlessly for they had not been taught independence.
Too many people are following the path laid out by others without questioning, until something drastic happens and wander endlessly in their death march.
The time is coming when one will need great discernment in picking a leader that will lead you to nourishment and protection, and will not leaving you behind if you become detached.
G-d gave humans a brain to think for themselves, so they don’t follow in blind obedience, to their death. Maybe G-d made you to be the leader instead of a follower, either way everyone needs to tune into Him, think for your self for you are only accountable for your own decisions. Increase you discernment for the path of life to take and walk accordantly.
First vs Second Death
Used four times in Scripture: Rev. 2:11, 20:6, 20:14; 21:8.
Death in strongs G2288 1) the death of the body
a) that separation (whether natural or violent) of the soul and the body by which the life on earth is ended
b) with the implied idea of future misery in hell
1) the power of death
c) since the nether world, the abode of the dead, was conceived as being very dark, it is equivalent to the region of thickest darkness i.e. figuratively, a region enveloped in the darkness of ignorance and sin
2) metaph., the loss of that life which alone is worthy of the name,
a) the misery of the soul arising from sin, which begins on earth but lasts and increases after the death of the body in hell
3) the miserable state of the wicked dead in hell
4) in the widest sense, death comprising all the miseries arising from sin, as well physical death as the loss of a life consecrated to G-d and blessed in him on earth, to be followed by wretchedness in hell.
G1208 1) the second, the other of two
The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of G-d, and which the people of G-d die as well as others; but the second death is peculiar to wicked men.
That is, an eternal separation from G-d and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.
The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.
Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but
(a) Because death is the most fearful thing of which we have any knowledge, and
(b) Because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6, 14; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked.
The promise here made would be all that was necessary to sustain them in their trials.
"Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA].
Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friend’s exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awaking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1 Corinthians 15:55-57) with calmness and peace?
Death in strongs G2288 1) the death of the body
a) that separation (whether natural or violent) of the soul and the body by which the life on earth is ended
b) with the implied idea of future misery in hell
1) the power of death
c) since the nether world, the abode of the dead, was conceived as being very dark, it is equivalent to the region of thickest darkness i.e. figuratively, a region enveloped in the darkness of ignorance and sin
2) metaph., the loss of that life which alone is worthy of the name,
a) the misery of the soul arising from sin, which begins on earth but lasts and increases after the death of the body in hell
3) the miserable state of the wicked dead in hell
4) in the widest sense, death comprising all the miseries arising from sin, as well physical death as the loss of a life consecrated to G-d and blessed in him on earth, to be followed by wretchedness in hell.
G1208 1) the second, the other of two
The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of G-d, and which the people of G-d die as well as others; but the second death is peculiar to wicked men.
That is, an eternal separation from G-d and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.
The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.
Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but
(a) Because death is the most fearful thing of which we have any knowledge, and
(b) Because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6, 14; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked.
The promise here made would be all that was necessary to sustain them in their trials.
"Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA].
Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friend’s exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awaking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1 Corinthians 15:55-57) with calmness and peace?
Yom Kipper
Lev. 23:24-29 Day of Atonement – Afflicting one’s soul
“On exactly the tenth day of this seventh month is the Day of Atonement” it shall be a holy convocation for you, and you shall humble your soul…”. Lev. 23:27
Yom Kippur, means the Day of Atonement (at – one – ment) with G-d. It is the climax of ten days of repentance. What was begun on Rosh Hashanah is about to be sealed. ‘Prepare to meet your G-d, O Israel’. (Amos 4:12).
G-d told Moses that this was how to approach Him once a year; ‘And this shall be a permanent statue for you; in the seventh month, on the tenth day of the month, you shall humble your souls, and not do any work, whether the native, or the alien who sojourns among you; you shall be clean from all your sins before G-d. It is to be a Sabbath of solemn rest for you, that you may humble your soul; it is a permanent statute.
Afflicting one’s soul traditionally means five abstentions: form eating and drinking, from sex, from bathing, from anointing the body with oil (the Oriental hygienic practice), and from the wearing of leather shoes, for the twenty-four hours of Yom Kippur.
The community spends the whole day in the Synagogue. All the prayers turn on the theme of repentance before judgment, of release from sin and error, as do the Rosh Hashanah prayers; for the day of horn-blowing is part of the Judgment and Atonement drama.
The Scrolls of fate roll open before G-d. In these scrolls every man’s hand has written his deeds of the year past. G-d reads the entries and pronounces judgment, fixing the destinies of every human being for the year to come: who shall die, who shall live, who shall be rich, who shall be poor, and who shall rise in the world, who shall fall, who shall live in peace and who shall stumble in misery. This decree on the day of shofar-blowing is not final. People have ten days in which to search their acts, repent of misdeeds, perform good works to alter and balance as it stands, pledge themselves to better conduct, and throw themselves on the Judge’s mercy in prayer. Yom Kippur, the last of these days of grace, is a crisis of confession and repentance. As the sun sinks to the horizon, the scrolls of fate roll shut. The destinies of all people for the coming year are sealed. The annual judgment ends at sundown with a last blast of the shofar. In this one image all the rites and themes of Rosh Hashana and Yom Kippur merge.
The blowing of the shofar, the ram’s horn, is an alarm waking the soul to Judgment. Canceling the past does not turn it into a record of achievement; it leaves it blank, a waste of spilled years. The repeated blasts, the weird alterations from long to short, from wailing to straight, shake one’s nerves. The air-raid siren describes the same sound patterns and does the same thing to the human heart.
With the alarm comes the remembrance of things past and the confession of failure. But in a sweeping paradox, this same confession that seals the individual in his privacy with G-d draws him into an ancient communal bond. The mass confession stamps the idea at the heart of Yom Kippur.
The requirement had to be met year after year after year. It was never completed, never final. All that the animal sacrifices of the Old Covenant could provide was a ‘temporary covering.’ This ritual was meant to be a symbol, pointing to something greater that was to be fulfilled.
We have been forgiven and made clean by the Messiah’s dying for us once and for all. Now we may walk right into the very Holy of Holies where G-d is, because of the blood of Y’Shua. this is the fresh, new, life-giving presence of G-d … let us go right in, to the Father Himself, with true hearts fully trusting Him to receive us.. (Heb. 10:1-22). He has provided the perfect opportunity for us to be at one with Him. There will be a day of final judgment, and ‘if there is any person who will not humble himself on this same day, he shall be cut off.’ (Lev. 23:29). ‘And if anyone’s name will not be found written in the book of life, he was thrown into the lake of fire.’ (Rev. 20:15). According to Hebrew tradition, G-d is keeping good records. He offers to forgive us. The book is symbolically sealed on Yom Kippur, reminding us that one day it will be sealed forever.
This is a single day in the year that has been set apart by G-d as special. It celebrates out at-oneness with Him. It was ordained it the Old Covenant. How much greater is our reason to remember it now? ‘Those whose names are written in the Lamb’s book of life shall come in.’ (Rev. 21:27).
The time of fasting ends as the sun goes down the following day. A light meal is eaten to break the fast and the day closes with words from the Psalms: ‘Let them give thanks to the L-rd for His loving kindness, and for His wonders to the sons of men! For He has satisfied the thirsty soul, and the hungry soul He has filled with what is good.’ (Ps. 107:8-9).
It is customary that before Yom Kippur right relationships be re-established, personal problems be resolved and disputes settled with the people around you. Y’Shua taught this principle in the L-rd’s prayer. (Matt. 6:14-15). It is also the Hebrew custom for parents to bless their children on the day before Yom Kippur.
A Jewish history meat symbolizes the stern judgment of G-d, while the dough symbolizes the mercy that accompanies G-d’s justice. This is a traditional food served at Yom Kipper. It is still true that ‘mercy triumphs over judgment’. (James 2:13).
The Hebrew believes the Messiah will come on Yom Kipper for G-d will have at long last ended His separation from Israel, His original wife becouse of their repenting.
Rosh Hashana
Tishri (September and October) This 5773 year it falls according to the Jewish calendar
At sunset September 17, 2012 – nightfall September 19, 2012.
The Hebrew word Rosh means ‘head or beginning.’ Hashanah means ‘the year.’ The more common biblical name is the ‘Feast of Trumpets.’ It is a time set apart for a new beginning with G-d.
The Seventh month, the Holy Month starts the New Year ‘The day of remembrance’
“Now in the seventh month, on the first day of the month, you shall also have a holy convocation, you shall do no laborious work. It will be to you a day for blowing shofars.”
Num. 29:1
(A day of sounding the shofars). ‘Speak to the sons of Israel, saying the seventh month on the first of the month; you shall have a rest, a reminder by blowing of trumpets, a holy convocation.’ (Lev. 23:24).
It is the beginning of ten days called the ‘High Holy Days’ or ‘Days of Awe’. Because of their meaning these days are also called ‘Days of Repentance, Days of Admitting, Days of Returning’. The observance concludes with Yom Kipper, the Day of Atonement.
The name "Rosh Hashanah" is not used in the Gentile Bible to discuss this holiday. The Bible refers to the holiday as the day of remembrance or the day of the sounding of the shofar. The holiday is instituted in Leviticus 23:24-25
The shofar is the Hebrew word for trumpet or horn, a ram's horn which is blown somewhat like a trumpet. This instruction in the Old Covenant to blow the ram’s horn became a significant day of remembrance (Gen. 22:13-14). At the sounding the following words were spoken, ‘you, who are asleep, wake up! You, who are in a trance, arise! Search your doings and repent; remember your Creator….’ Romans 13:11 says, ‘Awake, sleeper, and arise from the dead, and the Messiah will shine on you.’ (Eph. 5:14).
The bending in the shofar represents a human heart in true repentance bowing before
G-d and the blowing was a means of getting G-d’s attention, to be remembered and protected by Him. (Num. 10:9-10). The shofar's sound is a call to repentance. The shofar is not blown if the holiday falls on Shabbat (Saturday).
No work is permitted on Rosh Hashanah. Much of the day is spent in Synagogue, where the regular daily liturgy is somewhat expanded.
This was the first G-d’s religious practice (the first one: lighting Chanukah candles).
The second popular observance during this holiday is eating apples dipped in honey, a symbol of our wish for a sweet new year. They also dip bread in honey (instead of the usual practice of sprinkling salt on it) at this time of year for the same reason.
Another popular practice of the holiday is "casting off". Walking to flowing water, such as a creek or river, on the afternoon of the first day and empty their pockets into the river, symbolically casting off their sins. Small pieces of bread are commonly put in the pocket to cast off. This practice is not discussed in the Bible, but is a long-standing custom.
On this holiday instead of the usual twisted loaves of bread, the challah, for this meal has a different shape. The loaf is rounding, symbolic of our desire for a full and round year.
Three strands are braided together to give significance to this celebration.
1. It is a day to honor the kingship of G-d and His authority over creation.
2. It is a day of remembrance, a time to consider one’s place in the universe and one’s personal part in the unfolding of G-d’s plan for the world. It is a time when the past is recalled, memories are aroused, the future is envisioned, and personal inventories are taken.
3. The third thread refers to the revelation of G-d and the sounding of the shofar is a symbolic signal to G-d’s people that it is time for a spiritual awakening.
Tashlikh is normally observed on the afternoon of the first day, before afternoon services. When the first day occurs on Shabbat, many Synagogues observe Tashlikh on Sunday afternoon, to avoid carrying (the bread) on Shabbat.
Religious services for the holiday focus on the concept of G-d's sovereignty.Remember this is a time of reflection and preparation. The major emphasis in your family should be: to remember your Creator, go to Him for forgiveness, and He will have mercy.
Telling of the story of the High Holy days. (Rev. 6:4-9).
The entire story of the exodus – the story of Passover, our first festival – illustrates the salvation of the believers. First there was the blood of the Lamb - which delivered you from death
Then the trip through the Red Sea - baptism, Then the wandering of the wilderness – this life on earth, Finally Jericho – heaven, when the shofar sounds.
This is one of G-d's holidays that He told all His believers to celebrate.
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