We are living in an extraordinary time for humanity, a period marked by a unique spiritual rediscovery. For centuries, Christians from all denominational backgrounds have largely disregarded God’s calendar, choosing instead to celebrate their own holidays. However, despite this longstanding gap between the Biblical calendar and church traditions, an increasing number of believers are embracing God’s Appointed Times.
In my household, our journey of rediscovery started about nine years ago with a Passover Seder. Nearly a decade later, we still believe these occasions hold immense prophetic significance. As I pen this, we are just days away from the Day of Trumpets, known in Hebrew as Yom Teruah. In Jewish tradition, this day is also referred to as Rosh Hashanah, or “The Head of the Year.”
I have yet to meet a Christian who, upon rediscovering these holidays, hasn’t been puzzled by this enigmatic title. The “People of the Book” refer to the first day of the seventh month on God’s calendar as the beginning of the year. This naturally raises the question: What happened to the first day of the first month?
Most Christians are acquainted with the Exodus story, in which God liberates the Israelites from their enslavement in Egypt. Whether through reading the Biblical account or watching a Hollywood adaptation, the story is generally well-known. Therefore, it’s no surprise that the concept of Rosh Hashanah as the “Head of the Year” can be confusing. After all, God explicitly stated that the year begins in the spring with Passover.
Exodus 12:2 (TLV)
2 “This month will mark the beginning of months for you; it is to be the first month of the year for you.
It’s difficult to misinterpret this clear directive from God, isn’t it? I must confess, I was rather steadfast in my beliefs when I initially reached this conclusion.
The Problem
The issue here is a common pitfall that many Christians encounter when interpreting Scripture. We often read a single verse and let it shape our beliefs, dismissing any other Scriptural context. This tunnel vision leads us to conclude that the first day of God’s calendar must be the first of Nisan, thereby shutting down any further discussion on the matter.
However, context is crucial in any interpretation, especially when it comes to the Bible. Without it, we risk making dogmatic assertions based on a limited understanding. Often, we embark on our spiritual journeys with a presumptive air of scholarly wisdom rather than adopting the humble role of a student. Instead of seeking guidance from the faith leaders that God has provided, we sometimes err by criticizing the Jewish people, accusing them of elevating their traditions above Scripture.
This is the wrong way to approach a life of faith.
The Solution
To address this issue, we need to broaden our perspective on Scripture. Instead of adhering to a narrow, dogmatic interpretation, we should be open to exploring the cultural context in which the text was written. Allow me to illustrate.
In the Talmud, there is an entire tractate devoted to Rosh Hashanah that delves into this very argument, offering a wealth of detail and insight. Studying it enables us to gain a deeper understanding of what Scripture truly implies about the subject, when considered in its proper context.
I will briefly outline a few of the numerous references and arguments presented in the aforementioned tractate. If you have reservations, I strongly encourage you to read it for yourself. The depth of their explanations and internal debates surpasses what I can provide here.
Let’s start with Exodus, where in Chapter 12, God declares that Nisan marks the beginning of the year. However, it’s important to also consider subsequent chapters for a more comprehensive understanding.
Exodus 23:16 (TLV)
16 Also you are to observe the Feast of Harvest, the firstfruits of your labors that you sow in the field, as well as the Feast of the Ingathering at the end of the year, when you gather your crops from the field.
Exodus 34:22 (TLV)
22 “You are to observe the Feast of Shavuot, which is the firstfruits of the wheat harvest, as well as the Feast of Ingathering at the turn of the year.
In these verses, two specific points are explicitly mentioned. Holding steadfastly to the belief that Nisan is the first month presents immediate issues. Specifically, it would imply that the year consists of only seven months. If Nisan marks the beginning and the Feast of Ingathering (also known as the Feast of Tabernacles or Sukkot) marks the end, then what happens to the remaining five months?
Let’s examine the significance of the final annual holiday, known as the “Feast of Ingathering.” This festival occurs when the nation is in the process of harvesting its produce. If we consider Nisan as the starting point of the year, we encounter a dilemma. In the 49th year of the Jubilee cycle, planting is forbidden. The Jubilee is officially announced on Yom Kippur, or the Day of Atonement, which falls on the 10th day of the 7th month. If the year begins in Nisan and the Jubilee has not yet been declared, how can the judges appropriately announce the year of Jubilee?
Leviticus 25:9–10 (TLV)
9 Then on the tenth day of the seventh month, on Yom Kippur, you are to sound a shofar blast—you are to sound the shofar all throughout your land. 10 You are to make the fiftieth year holy, and proclaim liberty throughout the land to all its inhabitants. It is to be a Jubilee to you, when each of you is to return to his own property and each of you is to return to his family.
If the year starts in Nisan, then by the seventh month, the year is already more than halfway over. This raises a question: How can one consecrate the year as holy if the Jubilee is not officially announced until Yom Kippur?
No Contradiction
Fortunately, there is no contradiction. Despite initial skepticism, even from myself as a Christian, both perspectives can coexist. In fact, according to Jewish tradition, there are four new years observed each year.
They are four days in the year that serve as the New Year, each for a different purpose:[1]
The four new years are as follows
- Nisan 1 (First Month) – New year for Festivals and Kings
- Elul 1 (Sixth Month) – New year for cattle
- Tishri 1 (Seventh Month) – Reckoning of years, Sabbatical cycles, Jubilees
- Shevat 1(Eleventh Montth) – New year for trees
If you delve into the tractate on Rosh Hashanah, you’ll find a robust debate over the various meanings, purposes, and scriptural proofs for the multiple new years. You’ll notice that some individuals prioritize the new year of Nisan over that of Tishri, while others argue in favor of elevating Tishri above Nisan. While there’s consensus on the existence of multiple new years, there’s disagreement over which one holds the most significance.
Armed with this new insight, let me pose a question: Which new year holds the most importance for you? Take your time to ponder it—I’ll wait.
So, how many of you chose the Exodus 12 option, believing that Nisan is the most important new year? I suspect that’s the majority opinion. However, I must inform you that this is incorrect. If you believe that the new year starting on Nisan 1 holds the most significance in Scripture, you are mistaken—no ifs, ands, or buts about it.
The Jewish community has grappled with this question for centuries, arriving at some unexpected conclusions. Unbeknownst to many, both culturally and nationally, those who regard Tishri as the more significant new year are in complete alignment with the views of Yeshua (Jesus) and the Apostles. The prophetic implications of this are remarkable. Consider the following quote:
Ismar Schorsch and others focus on the roles of the two new years as exemplars of the particularist/universalist balance in Judaism — the relative weight Judaism gives to an inward focus on the Jewish people vs. an outward focus on all of humanity.[2]
Every Christian understands that the most anticipated event in history is the return of our Messiah. Upon His return, the expectation is not just for the liberation of the Jewish people, as was the case in Egypt, but for the ingathering of the entire Body of Messiah. During the first new year, God’s focus was on the emancipation of a single nation. In contrast, the second new year will center on the liberation of humanity as a whole.
As we contemplate the significance of the various new years and their implications, let’s keep our eyes fixed on the ultimate promise awaiting us—the return of the Messiah. This isn’t just a historical or cultural discussion; it’s a spiritual journey that leads us to a profound truth. As the Apostle Paul tells us:
1 Corinthians 15:52 (TLV)
52 in a moment, in the twinkling of an eye, at the last shofar. For the shofar will sound, and the dead will be raised incorruptible, and we will be changed.
This verse reminds us that the ultimate liberation—the one that transcends time, culture, and even death itself—is yet to come.
Shana Tova! Happy New Year!