(Bamidar 10:2, Bamidbar 10:8-10; Malakhim Bet 12:13 [14]; Tehillim 98:6) and secular spheres (Malakhim Bet 11:14; 2 Chr 23:13; Hoshea 5:8)
两枝银号
10:1 And YHWH (יהוה) spake unto Mosheh, saying:
10:2 Make thee two tzotzerot (trumpets) kesef (silver); of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
10:3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the entrance doorway of the Ohel Moed.
10:4 And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Yisrael, shall gather themselves unto thee.
10:5 When ye blow an alarm, then the camps that lie on the kedem (east) parts shall go forward.
10:6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
Who are suppose to blow the Trumpet?
10:8 And benai Aharon ha kohenim, shall blow with the hatzotzerah (trumpets clarion); and they shall be to you for an ordinance forever throughout your generations.
10:9 And if you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the hatzotzerah (trumpets clarion); and you shall be remembered before YHWH (יהוה) Eloheichem, and nooshatem (you shall be saved) from your enemies.
10:10 Also in the Day of your gladness, and in your solemn days, and in the beginnings of your months, you shall blow with the tzotzerot (trumpets) over your Olot, and over the sacrifices of your Shelamin; that they may be to you for a memorial before Eloheikhem: ANI YHWH (יהוה) Eloheikhem.
第二年二月二十日
10:11 (v) And it came to pass on the twentieth [day] of the second month, in the second year, that the cloud was taken up from off the Mishkan HaEdut (testimony).
10:12 And benai Yisrael took their journeys out of the midbar Sinai; and the cloud rested in the midbar Paran.
10:13 And they first took their journey according to the commandment of YHWH (יהוה) by the hand of Mosheh.
10:14 In the first [place] went the degel (standard) ha machaneh (camp) of benai Yehudah according to their tzivos (armies): and over his host [was] Nahshon Ben Amminadav.
10:15 And over the host of the Shevet benai Yissakhar [was] N'than'el Ben Tzu'ar.
10:16 And over the host of the Shevet benai Z'vulun [was] Eli'av Ben Helon.
10:17 And the tabernacle was taken down; and benai Gershon and benai M'rari set forward, bearing the tabernacle.
10:18 And the degel (standard) ha machaneh (camp) of Reuven set forward according to their tzivot (armies): and over his host [was] Elitzur Ben Shedeur.
10:19 And over the host of the Shevet benai Shimon [was] Shlumi' el Ben Tzuri-Shaddai.
10:20 And over the host of the Shevet benai Gad [was] Elyasaf ben De'u'el.
10:21 And the Kohathites set forward, bearing the sanctuary: and [the other] did set up the tabernacle against they came.
10:22 And the degel (standard) ha machaneh (camp) of benai Efrayim set forward according to their tzivot (armies): and over his host [was] Elishama Ben Ammihud.
10:23 And over the host of the Shevet benai M'nasheh [was] Gamli'el Ben P'dahtzur.
10:24 And over the host of the Shevet benai BenYamin [was] Aviydan ben Gid'oni.
10:25 And the degel (standard) ha machaneh (camp) of benai Dan set forward, [which was] the rereward of all the camps throughout their hosts: and over his host [was] Achi'ezer ben Ammi-Shaddai.
10:26 And over the host of the shevet benai Asher [was] Pag'i'el ben Okhran.
10:27 And over the host of the shevet benai Naftali [was] Ahira ben Enan.
10:28 Thus [were] the order of march of benai Yisrael according to their tzivos (armies), when they set forward.
10:29 (S:vi) And Mosheh said unto Hobav, Ben Raguel the Midyani, Mosheh' father in law, We are journeying unto the place of which YHWH (יהוה) said, I will give it you:
come thou with us, and we will do thee good:
for YHWH (יהוה) hath spoken good concerning Yisrael.
10:30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.
10:31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the midbar, and thou mayest be to us instead of eyes.
10:32 And it shall be, if thou go with us, yea, it shall be, that what goodness YHWH (יהוה) shall do unto us, the same will we do unto thee.
10:33 And they departed from the mount of YHWH (יהוה) three days' journey: and Ha Aron BRIT YHWH (יהוה) went before them in the three days' journey, to search out a resting place for them.
10:34 And the cloud of YHWH (יהוה) [was] upon them by day, when they went out of the camp.
10:35 (A:vi) And it came to pass, when the ark set forward, that Mosheh said:
Rise up, YHWH (יהוה), and let thine enemies be scattered; and let them that hate thee flee before thee.
10:36 And when it rested, he said,
Return, O YHWH (יהוה), unto the many thousands of Yisrael.
Silver Trumpet speaks of Redemption
Two Trumpets speaks of the two witnesses
How is it to be made? Two Trumpets of Silver, of hammered work (ie Whole
pierce) length 48 inches long
用银子做两枝号
To
be blow by Benai Aharon ha Kohenim - vs 8 How is it blown?
亚伦子孙作祭司的要吹这号
According to Jewish tradition, long blasts were used to assemble the people to Moshe, to the tent of meeting and for worship. Short staccato blasts were used in battle and to order the camps to move off.” (Wenham)
Be
to you a chukkat Olam (everlasting ordinances) vs 8 世世代代永远的定例
To Call Together (v.3)
聚集在会幕门口
To Order Movement (v.5)以色列人按着军队往前行
To Call to War (v.9)
神面前得蒙记念，也蒙拯救脱离仇敌。
To Express Praise (v.10)
快乐的日子和节期并月朔，献燔祭和平安祭，也要吹号
Tehillim 81:3 Blow up the Shofar in the Rosh Chodesh, in the time appointed, on Yom Chageinu (our solemn feast day).
Tehillim 98:6 With chatzotzrah and sound of Shofar make a joyful noise before Ha Melekh YHWH
用号和角声，在大君王耶和华面前欢呼！
From the Temple Institute
In the Set Apart Temple this was marked by the blowing of a gold plated shofar and silver trumpets by the three Kohanim. "Elohim has ascended with a blast, YHWH with the voice of the shofar." (Tehillim 47:6) "Praise Him with the blast of the shofar" (Tehillim 150:3) "And on the third day, while morning, that there were voices and lightning, and a thick cloud upon the mount, and the voice of the shofar was very loud; and all the people in the camp trembled." (Shemot 19:16) "And when the voice of the shofar grew very strong, Moses spake, and Elohim answered him by a voice." (Shemot 19:19) "And all the people saw the voices and the flames, and the voice of the shofar, and the mountain was smoking, and the people saw, and trembled, and stood from afar." (Shemot 20:15)
以色列人按着军队往前行
介紹新月
Introduction of the New Moon
New Moon (literally: head of the month) is important as the observable guide to the changing of the months and the seasons. The first month of each biblical year falls on the first New Moon after green Barley (AVIV) has been found this usually occurs around the time of the spring equinox. All of the biblical feasts are dated from this date.
新月Rosh Hodesh（字面：團長月）是重要的，因為觀測指南改變的幾個月和季節。第一個月每個聖經上一年下降 第一個新的月球後綠色大麥（Aviv)已發現這通常發生在時間上的春分。所有聖經節日的日期從這個日期。
However, in the current traditional Jewish calendar the astronomical new moon closest to the spring equinox, whether or not AVIV has been found, is used to date all of the feasts. The sighting of the new moon is not used as the beginning of the month. A scientific calculation is used to determine the exact timing of the new moon, resulting in the new moon being celebrated when there is no visible moon.
然而，在目前的傳統猶太日曆天文新月球最接近春分，不論是否已發現特拉維夫，用於所有的日期 節日。看到新的月亮是不被用作本月初。科學計算是用來確定確切時間，新月亮，導 致 新的月球正在慶祝時，沒有看見月亮。
In the observance of New Moon, some groups use the New Moon sighting to determine the beginning of the months. There is a discrepancy between the sighted New Moon Calendar and the Traditional Calendar. Sometimes this discrepancy can be as large as twenty-nine days. For historical accuracy and reference ABOUT Torah publishes a sighted New Moon Calendar on this web site. Therefore, our calendar may not coincide exactly with the traditional calendar.
在遵守新的月球，某些團體利用新發現的，以確定月球開始的幾個月。人們之間的差異短視新月 日曆與傳統日曆。有時，這種差異可大至29天。為重現歷史的精確性和參考關於律法出版 有遠見的新月日曆本網站上。因此，我們的日曆可能不完全吻合與傳統的日曆。
There are many references to New Moon in Scripture. At the end of this article you will find a listing of these references. While Scripture does not ever specifically address how to celebrate New Moon, except the sacrificial offerings made in the Temple, it has been celebrated to varying degrees throughout the centuries.
有許多新文提及的聖經。在本文結尾的，您會看到一個列出這些提法。雖然聖經沒有任何具體處理如何 為慶祝新月，除祭祀產品在寺，已經在不同程度上慶祝整個世紀。
At some
point, New Moon had been elevated to the status of Shabbat. No work
or buying and selling were done on this day. We can see this by the
references of New Moon always being related in the same phrase as
Shabbat. Also in Amos, written in the eighth-century B.C.E.,
the writer equates the attitude of the merchants of his day with
immorality: "When will the New Moon be over so that we may sell grain?
And Shabbat that we may trade wheat?" New Moon was later viewed with
less importance than Shabbat, the prohibition against ordinary work and
trade being lifted.
在某一點上，新月亮已經被提升到的地位， 安息日 。沒有工作，或購買和銷售都在這一天進行。我們可以看到這所提到的新月
總是在同一相關短語作為安息日 。另外，在阿莫斯納曼 (Amos)，寫在第八世紀公元前作家等同的態度商人，他一天
不道德的： “當新的月球將超過這樣我們就可以出售糧食嗎？ 安息日 ，我們可能會貿易小麥？ ”新的月球後來看待同樣重要的比 安息日 ，禁止普通工作和貿易被取消。
Determining
the beginning of the new month and proclaiming the time to all the land
was always a problem. The following was extracted from The
Language of Judaism by Simon Glustrom
年初確定的新的一個月的時間，並宣布所有的土地一直是一個問題。以下是摘自語言猶太教的
西蒙Glustrom ：
"During the
existence of the Second Temple, the calendar was regulated by the
testimony of witnesses. The Sanhedrin, the supreme court in Jerusalem,
consisting of seventy-one members, sent witnesses for the specific
purpose of observing the first appearance of the new moon. After the
witnesses were examined, and their testimony accepted by the court, the
judges would hold a special ceremony of announcing the new month. The
president of the court would say: "The new month is proclaimed," and
all present would repeat, "Proclaimed, proclaimed!"
“在存在的第二聖殿，日曆是受證人證言。公會，最高法院在耶路撒冷，組成
71成員，派出證人的具體目的觀察首次出現的新的月球。經過檢查的證人，他們的證詞
接受法院，法官們將舉行一個特別儀式，宣布新的一個月。法院院長說： “新月宣布， ”和所有
本會重申， “宣布，宣布！ ”
On that evening fires were kindled on the highest peak near Jerusalem to signal nearby villages to notify those in more distant settlements. Thus the news was carried to all the residents of Palestine (Israel). Even the Jews of Babylonia were informed by relays of torches and bonfires. The following day was celebrated as New Moon, the beginning of the month."
當晚大火燃起的最高峰耶路撒冷附近的信號，通知附近村莊的人更遙遠的定居點。因此，新聞是所有
巴勒斯坦居民的（以色列） 。即使是猶太人的東風通報了繼電器的電筒和篝火。第二天是慶祝新月，本月底一開始
“
This method, however, was very susceptible to the whims of impostors who, for some reason, would light signal fires on nights that were not new moons. This created confusion and chaos in distant areas that did not have runners from Jerusalem.
這種方法，然而，很容易衝動冒名頂替誰，出於某種原因，將光信號火災的日日夜夜，沒有新的衛星。這造成 混淆和混亂在遙遠的地區，沒有運動員從耶路撒冷。
Scientific
rules for the computation of the calendar were set down by Hillel II in
the middle of the fourth century C.E.
based on the new moon sighting. This began the standardization of the
Jewish calendar into what it is currently without the need for
eye-witnesses and the involvement of the Sanhedrin.
科學規律的日曆計算的規定，由希勒爾二(Hillel
II)中四世紀行政長官根據新的月球發現的。這開始了
標準化的猶太日曆到它是什麼目前，而不需要目擊者和參與公會。
Still
remaining from the ancient proclamation of the New Moon is a prayer for
the upcoming New Moon said on the preceding Shabbat requesting
blessings for the month and declaring when it will begin.
仍從古代宣布新的月球是一個祈禱為即將到來的新文說，對前安息日請求祝福月份和
宣布將於何時開始。
New Moon
is celebrated for either one or two days traditionally, reminiscent of
the days when extra time was needed for runners and signal fires to
reach distant areas. Traditionally, one day is observed when the
previous month has only twenty-nine days. But when the previous month
has thirty days, observance is for two days, the last day of the
previous month as well as the first day of the new month. Some of the
more orthodox treat the day before New Moon as a day in which to
fast and seek atonement.
新的月球是慶祝的一或二天的傳統，讓人想起的日子是需要額外的時間為亞軍和信號火災達到遙遠的地區。
傳統上，一天的觀察時前一個月只有二十九天。但是，當上月已三十天，紀念活動為期兩天，最後一天
前一個月，以及第一天的新的一個月。一些較正統治療前一天，新的月球的一天，以快速和尋求贖罪。
In the
synagogue selected Psalms and a portion of the Torah are read, allowing
for four persons to be called up for the readings. And an additional Musaf
Amidah is also in the service for New Moon.
在選定的詩篇和猶太教的部分律法讀取，使4人被稱為為讀數。另外Musaf Amidah也
服務新月球。
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Rosh Hodesh in Scripture
|
||
| Beresheet 1:14-19 | Creation; | 6,000 years ago |
| Bamidbar 10:10 | Silver trumpet and shofar | 1400 B.C.E |
| Bamidbar 28:11-15 | Additional Sacrifices | 1400 B.C.E |
| Shemuel Alef 20:1-43 | David & Yonatan | 1020 B.C.E. |
| Divrei HaYamin Alef 23:25-32 | Levites praise | 1000 B.C.E. |
| Divrei HaYamin Bet 2:1-6 | Beit Shlomo | 950 B.C.E. |
| Melekhim Bet 4:8-37 | Elisha and boy | 850 B.C.E. |
| Yeshayahu 66:15-24 | Future worship | 780 B.C.E. |
| Amos 8:4-5 | No buying or selling | 770 B.C.E. |
| Divrei HaYamin Bet 31:2-10 | Chizkiyahu | 727 B.C.E. |
| Yechezkiel 46:1-7 | Future worship | 570 B.C.E |
| Ezra 3:1-6 | 1st day of 7th month | 460 B.C.E |
| Nechemyah 10:1, 29-40 | Don't neglect the Temple | 445 B.C.E |
| Tehillim 81:1-3 | Blow the shofar |
|
| Kolossaeus 2:16-17 | Shadow of things to come |
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General information
The hammering silver trumpet already exist in Egypt
http://www.npr.org/programs/pt/features/2003/jun/trumpet.html
