Hebrew Roots/New Moon
New Moon In ScriptureEdit
"Yah said, 'Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times - the days and the years; and they shall serve as lights in the expanse of the sky to shine upon the earth.' And it was so. God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars." Gen.1:14-16
These two great lights are the sun, and the moon, respectively. The word for 'set times' here is moedim (appointed times) which is the very word that Yahweh chooses to use to describe His festivals. One more passage that speaks of these two lights is found in Psalms 104:19: "He made the moon to mark the seasons; the sun knows when to set."
In Samuel we can see Jonathan was absent from the Kings table as he was out in the field to spot the new moon. 1 Samuel 20 vs 5 reads
5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even.
6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family.
7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him.
8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?
9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?
10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?
11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field.
Then furthermore in verse 16 - 18 He was not returned until the 3rd day as He celebrated the new moon celebration the day after the evening the new moon was witnessed.
16 So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David's enemies. 17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. 18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.
This passage clearly sets the moon apart as the main marker of the seasons, while the sun is to mark the day. The moon that reflects the light of the Sun confirms throughout the month as it waxes and wanes that the created order is not chaotic. Its visible rebirth each month is very orderly and precise, but not absolutely predictable. Therefore, each month has a degree of expectancy about it.
Ordination of the New MoonEdit
The months in the Sacred calendar are established as lunar months. Therefore the sighting of the new moon was ordained to establish the beginning of the monthly cycle and therefore the first day of the month. The moon's full cycle of illumination averages 29.53059 days. Thus we have our biblical months of either 29 or 30 days.
The New Moon is a precise astronomical event and can occur on different days because of the rotation of the earth. The determination of the New Moon, therefore, must be determined from the time in which it occurs in Jerusalem to ensure the uniformity of religious worship throughout the world, given increased communication.
This is based upon scripture which places Jerusalem as the throne of Yahweh (Jeremiah 3:17), the centre-point of the law which will be given under Messiah (Isaiah 2: 3) through the waters of the Spirit (Zechariah 8:22; 14:8-21). God has placed His name there for ever (2 Chronicles 33: 4) Before the time of modern calendars, the new moon was vitally important as it was the official announcement of when the new month had begun. Because Yahweh gave commandment to observe the feasts and festivals in their given times it was vital to keep accurate count of when the new month began to celebrate the festivals correctly.
“Yahweh spoke to Moses, saying: Speak to the Children of Israel and say to them: Yahweh’s appointed festivals that you are to designate as holy convocations — these are My appointed festivals.” (Leviticus 23:1-2) “These are the appointed festivals of Yahweh, the holy convocations, which you shall designate in their appropriate time.” (Leviticus 23:4).
God is very clear that the festivals are to be celebrated not because they are for man but because they are His appointed times. These festivals are holy not because man makes them so, but because Yahweh Himself declares them holy. Since Yahweh is the One who instituted them, it is a reasonable act of worship and obedience to observe them when He designated.
The Sanhedrin, which was the council of elders in Israel, would confirm the sighting of the new moon based upon reliable witnesses and shofars were blown in accordance with the scripture to announce the beginning of the month. Today, the rabbinical calendar is based on calculations set up by Rabbi Hillel the second in the mid fourth century. Around this time, the Sanhedrin (the high court of ancient Israel) ceased to exist. Hillel felt that the New Moon could not be declared visually without a Sanhedrin to affirm its sighting, so he decided it must be calculated. Rabbis now know that Hillel's calculations were/are off, sometimes as much as two days, which means the festivals are not celebrated on the correct day. But they have decided to wait until a Sanhedrin is established again to change it.
Ordination of the New YearEdit
The annual calendar is set by the alignment of both the monthly lunar cycle and the annual solar cycle. The lunar cycle sets the seasons based on the solar equinoctal cycle. The moon and sun together are governing signs. God’s Sacred Year begins with Aviv or Nisan (Exodus 12:1-2; Deuteronomy 16:1).
"And Yahweh spake unto Moses and Aaron in the land of Egypt, saying, This month [Abib] shall be unto you the beginning of months: it shall be the first month of the year to you". (KJV)
This is determined from the New Moon nearest to the spring equinox in the Northern Hemisphere, which begins the summer season,(Not all scholars within the Hebrew Roots believe this statement is totally correct. Herb Solinski who has researched this quite indepth says this should be the new moon crescent on or after the vernal equinox , www.biblicalcalendar.org . At this website you will find his sources quoted in 300 plus pages of documentation) at which time the barley crop will be "in the green" ready for harvest at Passover. This month Abib or Nisan was to be the first of months and, hence, its determination would set the start and finish of the year and, hence, the calendar. The autumnal equinox in the Northern Hemisphere begins the winter season. These are the two seasons mentioned by the Bible which are used to determine the beginning of the year to coincide with the festival harvests. (Genesis 8:22; Psalm 74:17) Although it is never expressly commanded in the Pentateuch, some even believe the day of the New Year is to be kept as a solemn feast day. A record of the festival of the New Moon is found in the Temple Scroll (11Q19-20). In column 14 we see that the sacrifices for the first day of the month, that is the New Moon, are listed, as are the special instructions for the New Year of the first day of the First Month. Thus, the Dead Sea Scrolls quite clearly identify the New Moon of the First Month (Nisan) as the New Year and as a day of solemn assembly and sacrifice. These ordinances are followed by the requirements for the seven-day purification of the priesthood, which the Temple Scroll treats as annual, though the corresponding chapters of the Bible (Exodus 29:1-35; Leviticus 8-10) do not specify that periodicity. This is what column 14 says of the New Year of Nisan: "On the first day of the [first] month falls the beginning of months; for you it is the beginning of the months] of the year. [You are to do] no work, [You shall offer .. .. .."
Judaism changed the New Year from Nisan to Tishri, which is the seventh month, based on a man-made system derived from the rabbinical determinations introduced from Babylon in 344 CE and sanctioned by Rabbi Hillel II in 358 CE. The Dead Sea Scrolls, the LXX and modern scholarship have exposed this change which was made. However, even rabbinical scholars such as Rabbi Kohn, the Chief Rabbi of Budapest writing in 1894, state categorically that the New Year of Rosh haShanah in Tishri is a late third century post-Temple period innovation (Sabbatarians in Transylvania, CCG Publishing, 1998, p. v et. seq). The Temple Scroll records that at least some Jews kept a Feast of Nisan (New Year's Day).
Sighting the New MoonEdit
Various factors such as atmospheric pressure, temperature, humidity along the light path, altitude, latitude and longitude, fog, cloud/dust cover, glare etc. can all affect a first sighting. No one can infallibly predict the moment when the new moon will become visible to the naked eye. The general consensus of authoritative opinion is that a first sighting of the new moon could occur any time between about 15 and 48 hours after a conjunction. The conjunction being when the moon is between the sun and the earth in perfect alignment. The first sighting of the moon will be after the moon has moved out of this alignment.
In sighting the New Moon, one faces the western sky at sunset, drawing an imaginary line from the zenith overhead toward the setting sun, seeking the thin scimitar of light on either side of this imaginary line. The sun sets in the west slightly right of where the new moon will be seen. As the sky darkens the first star is seen which is actually the planet Venus. Gradually the crescent appears as a sliver just above the horizon. The faint New Moon will bulge out to the right, with the horns pointing toward the left. However, in early spring (autumn in southern hemisphere) the “Passover moon” will appear much like a saucer with both horns pointing upward. Variations of this New Moon may be seen in springtime. Biblical months are either 29 or 30 alternating days in length; at times two consecutive 30-day months may occur. Only on the new moon will the moon be invisible until the sun sets. It is as if Yahweh is concealing it so we will intentionally have to look for His sign in the sky.
Biblical Observance of the New MoonEdit
Psalm 81 tells us that Joseph instituted the Rosh Chodesh during his tenure as the viceroy of Egypt. Joseph had the power to declare the decree and the people of Egypt, principally the sons of Israel, were delighted to make the recognition of the new moon as a joyful feast. The testimony was to honor Joseph for what he did as a righteous deliverer, who in many ways prefigured the coming Messiah of Israel and the redemption that He would ultimately bring. All of Yahweh's feasts are a role play of eternal truths in His eternal purposes and keep His redemptive plan before us. What Joseph set in place as a testimony, has been established as a "statute for Israel, a law of the God of Jacob" (Psalm 81: 3-4)
In numbers 10:10 it is recorded that the trumpet is to be blown to sanctify the new Moon as a feast day. "At the beginnings of your months you shall offer a burnt offering to Yahweh: .. .. this is the burnt offering of each month throughout the months of the year .. .. it shall be offered besides the continual burnt offering and its drink offering. (Numbers 28:11-15 RSV) Moses called the people to assembly on the new moon and spoke to them according to the commandments he had been given by Yahweh, exhorting them to faith and obedience. (Deuteronomy 1: 3) It is also recorded that Yahweh chose this sabbatical day to speak to Moses and give him instructions for Israel. Numbers 1: 1-5
Moses commanded the keeping of the new Moons. 2 Chronicles 8:12-13 Solomon said that it, as well as the other feasts, were "an ordinance forever to Israel" 2 Chronicles 2: 3-4
The kings of Israel kept the feast of the new moon with its stipulated temple procedure. 1 Chron. 23:31; 2 Chron. 31: 3
We find a record that Saul held feasts on the new moon, according to the law. When Saul turned against David and he fled and hid in the country, David gave instructions to explain his absence from the feast, indicating that this was a day when David would be missed, if he did not attend the King’s table on the New Moon. (1 Samuel 20:4-18, 24)
It was usual during the Temple period to seek guidance from the prophets on the New Moons. ( 2 Kings 4:23)
In the restoration of the law under Nehemiah the New Moons were re-instituted and kept from that time through to the destruction of the Temple in 70 CE. Josephus records that they were kept during the entire Temple period and the High Priest attended in the Temple on the New Moons and Sabbaths.
The New Testament church also understood them, hence the reference in Colossians chapter 2 when the Gnostics were criticising them for their festivities, contrary to their ascetic practices. "Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath". (Colossians 2:16 RSV)
The Church of God kept it for centuries. We know that at the Reformation the true followers of Messiah were still keeping the entire sacred calendar intact, as it was in the Temple period.
During the Millennium, the Sabbaths and New Moons will be kept. Isaiah tells us the entire world will be honoring the New Moons and the Sabbaths as they worship Yahweh in the coming Kingdom. "From new moon to new moon, and from sabbath to sabbath, all flesh shall come to worship before me, says Yahweh". (Isaiah 66:23 RSV) - see Zech. 14:16-19
Also in Ezekiel 45:17 - the aspect of temple service for the new moons in the millennium
- 46: 1,3 - enforcement of the New Moon as a sabbath and for worship
Significance of the New Moon CelebrationEdit
The word used for New Moon in Hebrew is 'Rosh Chodesh' literally means “beginning, head, or renewal” and thus. the beginning or head of the month. It is a time of spiritual renewal.
All through the scriptural record, the New Moon was a day when the prophets heard from Yahweh, being a day designated for waiting upon Yahweh, for discerning His purposes and for prophetic revelation. Ezekiel 26:1; 29:17; Haggai 1:1.
They were days of assembly and God dealt with Israel at these times, speaking through His servants, the Prophets.
We are also told in the New Testament these days are prophetic and foreshadow future events. (Colossians 2:16-17) The celebration of the new moon has great prophetic significance for Israel as the Bride of Yahweh and it was/is an appointed time of His choosing to give prophetic revelation to His people of His purposes for them.
The New Moon and the Sabbath were closely linked as both were holy, set-apart days unto Yahweh Himself and the celebration of the new moon is placed in importance in the scriptures alongside keeping the Sabbath. It is not cited in the Torah until Numbers chapter 10 because it is a celebration based upon the testimony of Yahweh's corporate people being established as His luminary in the world. Yahweh called Israel to be a light to the Gentiles, a holy, set-apart nation which reflected His glorious light (Exodus 19: ; 1 Peter 2: 4-5). At the beginning of each month they were called to come aside from their normal functions for existence in this world, to reflect upon their ordained purpose of reflecting His presence in the world and revitalizing their spiritual lives in Him.
Joseph was given a dream of the sun, moon and stars as it related to their initial household of faith (Gen. 37: 9). This is carried through into its fulfillment in Revelation 12 with the woman (God's corporate people) arrayed with the glory of the sun (representing the glory of the Father), with her feet standing upon the moon (the reflected light of the sun), and the deputation of the twelve stars of His government assigned to her. This portrays that the woman (Yahweh's Bride) in the end days will have come into the glory of the Father in her witness and testimony as the light-bearer of the Son (sun) in her earthly commission (standing upon the moon - i.e. established in her testimony as being THE light to this world).
As His Bride keeps this feast of her appointment with Yahweh and comes into alignment with Him, she will reflect His light in ever increasing degrees of magnitude, until she actually shines with the glory of the Son of righteousness. "But we all with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of Yahweh." 2 Corinthians 3:18
Celebrating the New MoonEdit
The beginning of the month is determined by the first visible sighting after the conjunction of the moon and for it's commencement the shofar is blown in one long blast. Numbers 10:10 states that the trumpets should be blown at all New Moons to sanctify the day and the offerings. The new month is announced and brethren commence to fellowship. After the blessing is said, greetings of peace are given to one another. A traditional greeting of peace is Shalom Alechem! (peace be with you) The response is Alechem Shalom! (upon you peace)
It is a time of fresh dedication of ourselves to Yahweh and of blessing Him and seeking His direction for the new month ahead. We also take this time to ask His blessings on the planned endeavors for the coming month.
These days are sanctified or set apart as days of sacrifice, for worship, for assembly and for us to make our spiritual offerings to Yahweh. (2 Chronicles 2:3; Nehemiah 10:33; Ezekiel 44:24; 45:17)
It is now a spiritual act in a spiritual Temple, which makes it more powerful and just as important, as now we see its real significance in preparing us for the kingdom to come.
Traditionally there is singing and dancing in celebration of the occasion, and the partaking of a festive meal together with suggested scripture reading of Deuteronomy 4: 7-9; Psalm 104; and Psalm 81
They were days of festivity, as Psalm 81 portrays -- To the chief Musician upon Gittith, (guitar) A Psalm of Asaph. "Sing for joy to God our strength! Shout to the God of Ya`akov! Start the music! Beat the drum! Play the sweet lyre and the lute! Sound the shofar at Rosh-Hodesh and at full moon for the pilgrim feast, because this is a law for Isra'el, a ruling of the God of Ya`akov." Ps. 81:1-4 [As the Hebrew word kece' means 'to cover' it is twice incorrectly translated as 'full moon'. A more literal rendering from the original language would be "Cover our feast day with the sound of the shofar!"]
They were a "joyous occasion" (Numbers 10:10), so much so that Yahweh threatened to take away these festive times, in punishment for their disobedience (Hosea 2:13).
The New Moon of Trumpets (Yom Teruah) was also a day of restoration (or reading) of the Law of God. (Nehemiah 8: 2)
A cleansing process began in the physical temple with the commencement of the new year and this points towards the spiritual cleansing of the spiritual Temple. We are that spiritual Temple and the process of cleansing begins with us on the First New Moon of each year as a preparation for the coming Passover season. It then is repeated throughout the year from New Moon to New Moon as we each come before Yahweh and renew our life in Him. (Ezekiel 45:18; Numbers 28:11) This will continue in the 1000 year reign of Yeshua. (Isaiah 66:22-23)
The New Moons of the other months of the year are similar to Sabbath days in which no trade or unnecessary work is done. (Amos 8:5; Nehemiah 10:31) [work which has to be done is allowed on the new moon]
Yahweh keeps His appointments with those who choose to meet with Him at His designated times and He enters His assembly at these times on these holy days of the Sabbaths and the New Moons to fulfill the spiritual reality of these feasts in the lives of His people. (Ezekiel 46: 1-6)