In Part 2 we saw where there was a further
apocalypse/revealing,
in
this trump,
this shofar,
because each of the letters in the Hebrew Alef-bet, also represent numbers.
Part 3 concludes The Apocalypse Of The Trump with the sound of the Neshama, (Neshamah/Neshimah), The Breath of God.
neshama (נְשָׁמָה nəšâmâh – Hebrew from the root nšm or breath).
Neshemah chayyim – breath of life.
Chayyim/Chaim is plural (literally lives/lifes, not life) Elohim is also plural.
The breath of our spirit and soul is combined with the wind, or breath that comes out from our inner selves. That wind or breath is then released out from our bodies.
In reality it is in part, the expelling of the breath of God’s life(chaim) in us. This same breath of God that was breathed into Adam.
God breathed lives/chaim/Chayyim into Adam.
For us as believers, our born again spirit, is further infused by the Ruach/Spirit of God.
The life-force is not a result of organic material, it is from God. The scripture says that spirit returns to Him when it leaves these physical bodies.
Following this thought…… Is it His indwelling Ruach/Spirit/Breath/Life/Chaim, that flows out through us and transferring along the shofar as it it blown/sounded; then it ascends to the realms of the heavens? The chaim, the lifes of God, issuing forth as Ruach/Spirit into the Shamayim/heavens.
Let’s look a little further…
As His presence was there at Sinai, at the Akedah/the binding of Isaac, and as the 2 shofars were ready to step in at the sacrifice and intervene/save/resurrect, the son.
That since God could raise him from the dead to perform his promises, he would sacrifice him to obey God’s command. Heb. 11:9
This faith grew from what God had done, in giving him Isaac from his own dead body, and Sarah’s dead womb.
The Covenant mandate was met; and God Who was the bodily fulfillment of the promise, eventually came. God will provide HIMSELF the Lamb.
He was to become the Lamb and prophetically declared it ahead of time.
Another mystical property of the sounds of the shofar, is the amazing ability to express the inner human neshama in the form of sound. (The shofar is not classed as a musical instrument.)
Neshimah
Breath: Psalms 150:6
Nun/Noon – Shin/Sheen – Mem – Hey/Heh
Some Sages teach that the sound made by the shofar, IS the sound of the human neshama, the soul itself to which the 5 physical senses are connected.
Hearing is an essential part of the well known Hebrew prayer called the Shema.
Long before Messiahs day, the Israelites recited a daily prayer called the Shema. The prayer comes directly from Deut. 6 and is a way for them to commit themselves to listening to God’s word and obeying it.
Strongs # 8086 shama/shema שְׁמַע Pronounced: shem-ah’
Just as there is no single Hebrew word meaning obey, there also is no specific English word for shema. While this Hebrew verb translates as, hear or listen, it means much more than just hearing or listening. It is an excellent example of the mindset difference between Hebrew, which stresses physical action and Greek and Western culture that stresses mental activity.
SHEMA: means HEAR and OBEY or LISTEN and DO.
In Mark 4:9, Jesus/Yeshua said, he who has ears to hear let him hear. And this would have included the understanding of action the same as believe it is an active participation not a mental assent or agreement. If we do not act on what we believe and hear we are not accomplishing what is required of us as believers.
Be a doer not a hearer only!
The individual who has ears to hear is the one who diligently attends to the words of Messiah, that he may ponder and OBEY them. Many heard Him out of curiosity, that they might bear something new, not that they might lay to heart the things which they heard, and endeavor to practice them in their lives.
This indeed is the true meaning of faith without works being dead and James 2:18 Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from thy works, and I by my works will show thee my faith.
Good works are obeying and doing. The action of doing the gospel message.
Blowing the shofar is possibly the raw sound of the neshama.
The bend of the shofar is said to be the transition between this world and the next; like a bridge, a joining, a vav, a portal, a dalet, a door; Jesus/Yeshua of course is THE door!
It is an entering in, through the veil. It’s a point of access into the heavenly places, joining the realm of His throne, to where we are situated, by the power of His Ruach flowing through us. Which is the voice/the kol of God.
https://www.minimannamoments.com/the-voice-kol
Is the shofar the depth of, or somehow at the root of speech with its’ connection to the voice of God?
Teshuvah, means to go back, to return.
Look behold return to the cross!
Teshuvah is a compound word consisting of the Hebrew Tashan, meaning Return, and Hey, the last letter of the JHVH/YHWH name for God, also represents the Shekinah/Glory, or manifest presence of God. Thus, Teshuvah is a time to return to the presence of God.
So, in a way, are we (spiritually), going back to the moment of creation, to go back into the womb of eternity, to the moment of conception when everything began?
Do we return to our fetal state, our moment of creation; which is why we say we are born again! and in turn experiencing the understanding of CHAIM/lives?
(In Hebrew thinking it is believed that this teshuvah/return is what is meant by memory/zichronot – or remembering as a connecting function of Rosh HaShanah; when the blowing of trumpet/Shofar is sounded. The time of remembering when the Voice of God boomed out from Sinai’s summit.
Meaning of zichronot briefly explained:
There are 3 Basic Prayers said during Rosh HaShanah: Malchuyot, Zichronot, Shofarot. Celebrating God as the incomparable King of The Universe.
These thoughts are inspired by the letters shin, fey/fay, and resh/reysh.
The goal here, is to enjoy the silence that follows the shofar blast. To forget everything that is not urgently pressing for our immediate attention and to echo and reverberate with the vibrating air of the Shin, fey, resh/reysh which spells shofar.
Sh f r, the ram’s horn, is a figure of speech for the sound, however is it more than air and breath?
It’s the shofar blower’s own vibrations, those buzzing lips that make the sound.
Is there anything else contained in the sound and in the letters that make up the word for shofar?
Other words with the same letters;
Shin/sheen, pey/pay/fey/fay, resh/reysh are:
shafar שָׁפַר – to be good, pleasing
shiper שִׁפֵּר – to improve, to beautify
hishtaper הִשְׁתַפֵּר – to become better
shefer שֶׁפֶר – beautyThis suggests the sound of the shofar may be pleasing to our ears, and have the effect of motivating self-improvement and change. Also that the echoes of the shofar uncover beauty throughout this coming year.
Truly the sounds of the shofar are unsettling and knock things out of kilter, and when placed in a different order, spell other words and different meanings.
Shin, resh, fay –sin, resh, fay or
Saraph שָֹרַף – a troublesome thought, a fiery serpent or angel
Sereipha שְֹרֵפָה – burning, fire, conflagrationResh, shin, fay
Resheph רֶשֶׁף – flame, spark, feverHere we could say that the vibrations of the shofar stir up troublesome thoughts and the friction becomes fire. Our souls are burned by feverish minds and hot headed actions. However, the flames can also have a purifying effect too and burn away that which holds us down, the sin that so easily besets us and becomes a burden.
What happens next?
Rearrange the letters and we get more words:
What’s left after the fire? Is there a new spark bringing illumination to a new angle/aspect of our lives?
Resh, fay, shin
Rephesh רֶפֶשׁ – mud, dirt, mire
Raphash רָפַשׁ – to trample, to pollutePay, shin, resh
Pashar פָּשַׁר – to melt, to be lukewarmWe must also see that the shofar itself is of this world and that the horn came from an animal. It’s not an instrument made in heaven.
In one way we are hearing our own human effort. While in this world we all get muddy, because our way of life tramples on beings around us whether we are aware of it or not.
This gives rise to the question we should regularly ask ourselves. Are we only lukewarm in our desire to change?
Turning the same letters around one last time gives us hope:
Pay, shin, resh
Pisher פִּשֵׁר – to compromise, arbitrate
Pesher פֵּשֶׁר – interpretation, solutionJust as the vibrations of the shofars sounds are unsettling, let us pray that they may reveal to us new perspectives and understanding that will lead to solutions for balance in our spiritual walk embracing only Godly, healthy compromise, which will always bring us full circle back to shefer, beauty and goodness.
So it seems, shofarot may be connected to malchuyot biblically, (blowing of the shofar as part of the coronation at 1 Kings 1:34, 39, 41) even if it isn’t necessarily connected with Rosh Hashanah in the biblical text.
Malchuyot is a means to reaffirm the coronation of The Lord as King of the Universe, on the day that commemorates the beginning, the world’s creation where participants try to capture something of the awe-inspiring nature of the Lord God.
As we teshuvah, do we in some way return to the moment when the memories or seeds, of the parents are given to us?
This same Hebrew concept postulates that the sound heard by Adam HaRishon/the first human, on wakening from his creation, was the sound of a shofar. The sound made by his neshama as it entered him; that is, the presence of the spirit of God flowing into Him.
Was Hearing the 1st of the 5 physical senses activated in Adam?
When we wake someone it’s by sound, by speaking their name or the sound of an alarm clock.
The name Adam originated from the Hebrew word, אָדָם . Pronounced: aw-dawm, which means human, as a species, male and female. The Scriptures use this literal meaning for Adam, meaning simply humans.
These thoughts suggests that the shofar can also take us back to the very moment when our neshama entered us.
If indeed the sound of the shofar is the voice of God, why wouldn’t it be able to do so?
neshaMah
nun shin mem hey
נֶשַׁמַה
(Strong’s #5397) means: breath and is sometimes used in place of nephesh or rûach, it is derived from: נָשַׁם nâsham meaning: to pant or blow away (Strong’s #5395).
Nefesh, neshama and ruach are Hebrew words for soul… The first is the air, as it is still in the trumpet blower’s cheeks; and this corresponds to the neshamah.
The soul, or neshamah, is the self, the I, that inhabits the body and acts through it. It is believed that everything has a Soul, not just human beings, but every created entity has one also.
Creatures have a voice too.
The understanding is that animals also have souls, as do plants and even inanimate objects;
every blade of grass has a soul, and every grain of sand as part of creation as a whole, has the breath of God’s life in it.
The diagram shows a little of how it is viewed by some.
These concepts are unfamiliar to our western mindset.
We have also limited ourselves by the restrictions of translated texts, which fogs the pictures contained within the Hebrew alef-bet. However, it is revealed to those willing to dig into the very roots of the original language of the God of creation; whose very act of speaking brought forth all that is.
This same conceptual thinking, will help us to understand why a ram was found at the very moment of sacrifice.
There is even an understanding among some scholars that Isaac expired and was resurrected?!
What is certain is at that precise moment a shofar became available. Two rams horns to be exact.
In Hebrew thought:
Just as earthly kings have horns and shofarot blown to celebrate the anniversary of their coronation, so The Lord wants the shofar blown on the anniversary of the Creation- when there came to be a world that God could rule over, as it is said:
In the same way as earthly kings have horns and shofarot blown to announce their decrees – and only after this warning actually enforce the decree, so The Lord wants the shofar blown to announce the beginning of the 10 Days of Return, when all are commanded to turn their lives around.
Just as the shofar blew when The Lord gave the Torah at Mount Sinai, so it blows to remind us each year to do as our forebears said at Sinai.
Just as Yehezekel (Ezekiel) compared the words of the Prophets, calling for the people to change their ways, to a shofar, so we must know that those who hear the shofar and do not take warning and change their lives will be responsible for their own destruction, as it is said: Because the shofar was blown as a war-alarm when the Temple was destroyed, it should remind us of the destruction of the Temple, the disaster that we brought upon ourselves, and thus should warn us to abandon our misdeeds in order to avert disaster, as it is said:
Because The Lord used a ram as a substitute sacrifice for Isaac, the ram’s horn should remind us how Isaac and Abraham were prepared to give up all their hopes and dreams for The Lord’s sake. Bereshit (Genesis) 22.
Since the blowing of a horn causes cities to tremble, so the shofar will make us tremble and fear our Creator, as it is said: Since the shofar will be blown on the great day of the Lord.
Since the shofar will be blown when the tempest-tossed of The Lord ’s people are gathered in harmony to the Land of Israel, we should hear the shofar to stir our longings for that day, as it is said: (Yeshayahu) Isaiah18:3
This reminds us of:
(Matityahu) Matthew 24:29-31
Since the shofar will be blown when Mashiach revives the dead, we hear the shofar in order to revive our faith in that supernatural transformation, the final victory of life and freedom over death, the ultimate oppressor, as it is said: and of another event at Yom Teruah (Yehezekel) Ezekiel 37:1-14
Another use of the shofar is to bring about the will of The Lord. This instrument is capable of breaking down the greatest of barriers: (Yehoshua) Joshua 6:4-9
The shofar is used to gather the people: (Shoftim) Judges 3:27
The shofar is capable of bringing fear to the heart of even the most hardened man: (Shoftim) Judges 7:16 And he divided the 300 [into] 3 companies,
The shofar can be used to halt actions that are not helpful: (2 Shmuel) Samuel 2:28
The shofar is used to announce the new moon and the Jubilee year.
The Torah provides for the blast of the shofar on Yom Kipppur to mark the start of yovel, Lev. 25:9
In this next verse we see, again, that the shofar is used to indicate the presence of The Lord: (2 Shmuel) Samuel 6:15
The shofar is also used to alert us and to call us to battle against our enemies: Ezra-Nechemiah 4:18
The shofar is used to call all of The Lord’s people to repentance on Yom Teruah Rosh HaShanah Tehillim Ps.81:3
As a call to return in repentance before The Lord, the shofar has no equal: Yeshayahu (Isaiah) 58:1
There are 4 different sounds associated with the blowing of the shofar during the Yom Teruah service:
These sounds are interpreted as follows:
TEKIAH – תקיעה
The tekiah is a long blast.
A pure unbroken sound that calls man to search his heart/lev, turn from his wrong ways, and to seek forgiveness through repentance.
In an: It is finished! Proclamation of Gods’ sovereignty, hailing Him as ruler of the world. We, like the heralds trumpets, announce that the authority of the King has come; and at the Name of the Messiah, every knee shall bow.
The object of Yom Teruah/Rosh HaShana is to crown The Lord as our King. Tekiah, the long, straight shofar blast, is the sound of the King’s coronation. In the Garden of Eden/Gan Eden, Adam’s first act was to proclaim God as King; and now, the shofar proclaims to ourselves and to the world: God is our King.
We set our values straight and return to the reality, of God as the One Who runs the world; guiding history, moving mountains, and caring for each and every human being individually and personally.
SHEBARIM – שברים
A broken, staccato, trembling sound. It typifies the sorrow that comes to man when he realizes his misconduct and desires to change his ways. The shebarim or shevarim is 3 shorter blasts. It is said that Shebarim/Shevarim is the sobbing cry of a Hebrew heart yearning to connect, to grow, to achieve.
TERUAH – תרועה
A wave-like sound of alarm calling upon man to stand by the banner of Ha shem. The teruah is 10 (some say 9) very quick short blasts. The Teruah sound resembles an alarm clock, waking us from our spiritual slumber. Num. 10 (Also in 2Chron., Jer., Joel and Zeph.)
This shofar sound brings clarity, alertness, and focus, to fix what’s broken, open our eyes.
TEKIAH GEDOLAH . גדולה תקיעה
The prolonged, unbroken sound typifying a final appeal to sincere repentance and atonement. This note concludes each set of blowing during the Rosh HaShanah ceremony. It has been described it as a sign of divine withdrawal, based on the verse: “When the Shofar sounds long, they [the people] shall come up to the mountain…” (Shemot 19:13).
Please click link below to hear the sounds described above: Shofar begins at 00:11 mark.
It has been said that the tekiah blast represents joy, whereas the blasts of the shebarim/shevarim and teruah represent pain and affliction.
Short Hebrew statement spoken as a prayer:
Baruch ata Adonai Eloheinu melech ha-olam, asher kidishanu bemitzvotav vetzivanu lazman hazeh.
Blessed are You, Lord our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.
When we blow the Shofar we are accepting the Kingship of the Master of the World.
היום הרת עולם
Hayom harat olam
This day is the birthday of the world !
Why is Rosh HaSahanah called the birth-day of the world?
Hebrew texts tell us that this life is a corridor to the next life.
Death is a birth to a new existence.
This is in line with the meaning of chaim meaning lifes, not just one life, as the IM of chaim means a plural, more than one life.
Just as emergence from the womb/racham constitutes physical birth, and detachment from that body is the birth of the soul into the physical realm of earth. In the same way as the 8 or 9 months in the womb is the time period preceding the earthly birth, the 70 or 80 years on earth are the preparation or gestation period preceding Birth into the heavenly realm.
(Click link bellow to see in the season of our hiding the full apocalypse/revealing)
https://www.minimannamoments.com/the-season-of-our-hiding/
It could be said that Rosh HaShananah, is the birth canal of the new year!
It is very significant that a shofar with its narrow mouthpiece and wider opening somewhat resembles a birth canal?
In fact, the Bible mentions a great woman with a name of the same etymology/meaning: Shifrah. She was one of 2 named out of the many midwives of the ancient Hebrews who left Egypt.
Apparently the name Shifra comes from a Hebrew root word meaning: the capacity to make something better, or to improve its quality.
And that is what she did: In keeping with this characteristic, and contrary to Pharaoh’s orders, Shifrah ensured that the babies would emerge healthy and viable, then swaddled and massaged them to foster their strength and beauty.
The shofar is repleat with birth imagery:
It can be viewed as the birth canal, the air rushing through it to create a plaintive cry, is the breath of life, and the sound that we hear recalls the cries of labor.
Traditionally, we hear 100 blasts of the shofar during Rosh Hashanah. It has been said that the first 99 are the cries of a woman in labor, and the final one, equal to the tekiah gedolah, is the responding cry of the newborn child.
This day is the birthday of the world, or more accurately, this day is the pregnancy of the world.
On Rosh HaShanah our world becomes pregnant with Gods’ presence, and in a way He is pregnant with us, (carrying us).
It is a time of mutual awareness and understanding. It is the time when we enter the inner world, the world of the womb, in order to be reborn into change.
God intervened in the wombs of the matriarchs Sarah, Rachel, and Hannah and made them pregnant. Their stories are punctuated by an act of divine intervention:
God remembers [ז-כ-ר] or takes note [פ-ק-ד] of them; connecting the mysterious name of the day, called a memorial of trumpet blasts [זכרון תרועה; zikhron teruah] (Lev. 23:24),
to God’s remembering these women:
שָׂרָה saw-raw’. Sarah. Gen. 21:1
חַנָּה khan-naw’. Channah. 1 Sam. 1:19
רָחֵל RAY-chel. Rachel. Gen. 30:22
On Rosh HaShanah, the stories of Sarah, Hannah, and Rachel are read to remind the listeners of the hope for new life.
In the same way He added the Heh/Hey into Abram and Sarai’s physical names.
Heh or Hey means: behold! look!
There is an understanding that Sarah, the mother of the Jewish people, herself was born on this day.
The story of the Akedah, the binding of Isaac, is also read. It describes the moment when Isaac is offered up as a sacrifice by his father Abraham, to let us know that this time of year also signals radical change, a part of us, the self life in enmity with God must die, in order to be reborn into the power of the resurrected life for another year.
We are the ones who inscribe ourselves for life or death by living our lives throughout the year the way we do. We are the ones who give birth to ourselves.
In the next world our birth and the nature of our experience will reflect the choices we, and we alone, made.
In this life we were born into circumstances beyond our control, but in the next life we will emerge from the womb/racham of circumstances we shaped with our daily life choices and actions.
If we are true to our soul here, then our soul will experience a happy birth in the next world. If we succumb to the low impulses of the material body, will we be confused and dismayed when we emerge into the wide space of eternity?
It is true to say that the shofar sounds like a child wailing.
Already mentioned is that Shofar is a Hebrew word that comes from a root meaning BEAUTY.
שָׁפַר
means: to beautify, alluding to the beautification of our ways as we turn to God in teshuvah. In this month (i.e., the seventh month of Tishrei) you shall amend (shapperu) your deeds.
Doing teshuva means getting to the root of the problem and deepening our awareness of God.
The Inner Voice
שׁוֹפָר
Rosh HaShanah is possibly linked to the word shofar to the verse:
Iyov (Job) 26:13 “By His breath the Shamayim/Heavens are spread (shifra).”
This verse refers to the dispersing of the clouds to reveal/apocalypse of the clear blue sky.
That which was clouded over and concealed becomes revealed.
The root of the word shifra also means to beautify,
and true beauty is to see the essence of something, the purpose for which it was created.
Shifra is also the root of the word shofar.
שׁוֹפָר
handsome; trumpet; that does good,
shiphrah, brightness, Ex. 1:15
שִׁפְרָה
The 11th century Jewish commentary on the passage from Exodus identifies Shiphrah with Jochebed, the mother of Moses, and Puah with Miriam, Moses’ sister, making the 2 midwives mother and daughter respectively.
As a countermeasure, Pharaoh sent for the midwives named Shifra and Puah, and commanded them to kill every baby boy that was born. 3. The midwives feared God and did not obey.
Shifra/Shiphrah – from the Hebrew meaning: to beautify or to be beautiful, or translates as improvement, a reference to the way that Yocheved would improve the newborns by cleaning them and straightening their limbs. Puah, means cooing, a reference to how Miriam would make cooing sounds to the babies which soothed them.
The fact is, that all language needs a voice, an utterance, and that requires sound and frequency as its carrier, by which it is expressed. Another language sounds completely foreign and unintelligible to one who cannot speak it, just a jumble of sounds. However to the one who knows that language, it makes perfect sense. This is true of animals, birds and sea creatures, who communicate in their own way and combination of sounds. So why would we not think the sound of the shofar could communicate something to the listener as expelled by the blower?
Each has its nuances and subtleties, that when we understand them, adds a richness to the Word of God and to the overall meaning of the Appointed Time(s) of the Lord.
The shofar gives us a clarity to see beyond the clouds, to see to the blue sky beyond. It is this clarity that results in fear and trembling:
Amos 3:6 “Can the shofar be sounded in the city and the people not tremble?”
The shofar is said to be the midwife of the new year. Into its piercing cry, we squeeze all our heartfelt prayers, all our tears. Our whole being resonates with its call until it reaches the very beginning, the cosmic womb and there it touches a kind of switch as the Divine Presence shifts from the strict judgment of Yom ha Din (day of judgment) to the compassion of Rachamim/Mercies.
Click link below for more on Rachamim/Mercies
https://www.minimannamoments.com/mystery-of-rechem-the-secret-of-living-like-royalty/
Shafir in Hebrew means fine, but mey shafir means the amniotic fluid that surrounds the fetus (ubbar) in the womb. (Think mem and waters and the paleo pictograph.)
שופר : In the original sense of incising
From the root שפר which means: to be pleasing, be beautiful, be fair, be comely, be bright, glisten, to be beautiful, to improve and to develop.
שפור – Shipur also means: to elevate to a new level,
Messianic Connections
Notice in the following verses that Gabriel is sent in the 6th month of Elul. It’s possible that this is Elul 29 and that Miryam will be remembered on Rosh HaShana, the 1st day of the seventh month:
Luqas/Luke 1:26 And in the 6th month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.
28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Yeshua.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
34 Then said Mary unto the angel, How shall this be, seeing I know not a man?
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the 6th month with her, who was called barren.
Gen. 22:8 is another example of His goodness, in the ascent of Abraham and Isaac up Mt. Moriah vrs, 13-14
So not only in the paleo letters but also in the numbers does each one represent and tell the good news of the gospel message of redemption and salvation. And it is also declared in the sound of the shofar every time it is blown as representing the voice of God announcing His presence and His whole plan of redemption and restoration and reconciliation, being released into the air waves with a
breath….
the Shin/sheen, sh from shaddai
the pey of the mouth and
the reysh from the head of the person…
blowing – declaring – the end from the beginning…
the alef to the tav
Yeshua/Jesus our Messiah typified in the shofar the rams horn of the sacricifial offering of the son.
The WORD is living and breathing and should be viewed as life not as a story.
We walk in the footsteps of the Hebrews, the meaning of their name: those who have crossed over and their life/chaim walk is cyclical.
It is an annual rehearsal for a forthcoming marriage and likewise our lives/chaim are to be as well.
By blowing the shofar, we remember the faith of the Matriarchs/Patriarchs and our own capacity for self-sacrifice.
Blowing the shofar declares that the LORD God is the King of the universe, as it says in Psalm 98:6,
“With trumpets and the sound of the shofar (וְקוֹל שׁוֹפָר), shout for joy before the King ADONAI (הַמֶּלֶךְ יְהוָה).”
The Day of Trumpets truly is a rehearsal and celebration of that soon coming day of the Messiah’s return from heaven at the sounding of the great SHOFAR trumpet!
From Part 2…
Salpini is the Greek word for the trumpet
Saino is also associated with another primary Greek root verb, which is seio, meaning to rock or vibrate to and fro, to cause to tremble, or to cause to shake or quake. One of the important uses of this verb in the New Testament includes: Matt. 27:51 Just then the temple curtain was torn in two, from top to bottom!
The silver trumpets referred to in part 1
Silver – Kesef – כסף
Kesaph Strongs #3702 כְּסַף
Phonetic Spelling: (kes-af’)
KAF SAMECH PEI
The Hebrew word for silver can be spelled: Kesaph/kasaph/kessef/kesef.
KAF = lines to follow the pattern and instructions, order, conduct, prescribe, establish, uprightness.
SAMECH = support, structure, the vine, the source, life, code, ideal, model, example,
PEI = open, opening, mouth, declaration-breath.
Meaning: The pattern – lines to follow,the Kodesh instructions of God our ALAHIM;
they are His order of conduct to teach uprightness, the source of our life support, the structure that trains us, according to the model – the ideal; our example is the One who declared it. God/YHVH, who is our deliverer, redeemer and our soon returning King, Messiah Jesus/Yeshua.
The cleansing of the earthly temple on the Day of Atonement was only a rehearsal of that Great Day of Atonement when Elohim will cleanse the earth of all sin.
This great Judgment Day will see all sin eradicated and HaSatan/Adversary judged and bound.
And lastly, the 1st and 8th days of the Festival of Booths (or Tabernacles) are sacred references, depicting the kingdom age and
rehearsing when the Messiah will tabernacle with His BRIDE after He has wiped sin from all the earth.
Finally
