The Beginning of Months

The Beginning of Months

Sh’mot 12:1-2
¹ HASHEM said to Moses and Aaron in the land of Egypt, saying, ²“This month shall be for you the beginning of months, it shall be for you the first of the months of the year.”

Judaism recognizes, in effect two calendars — a secular calendar and a religious calendar. If you pickup a Jewish calendar you will see that the first month is the month of Tishri. You might scratch your head a little and say "My Bible says that this (Abib) is the first month." Here is the understanding. Tishri was the first month of creation, Abib is the first month of redemption.

The secular calendar begins with Yom Teruah (or Rosh Ha'Shanah) on the first of Tishri and occurs in the fall months of September/October on the pagan calendar. When you hear someone speak about the Jewish New Year, it is Yom Teruah of which they are speaking. It is believed that is was in the month of Tishri that the world was created. This is also the calendar on which the Torah readings are based.

The religious calendar begins in the month of Abib which occurs in the spring months of March/April on the pagan calendar. The Feast of Passover occurs on the 14^th day in the month of Abib which was the beginning of months for Yisra'el. It is here that Moshe received the instruction:

²“This month shall be for you the beginning of months, it shall be for you the first of the months of the year.” ^{Sh’mot
12:2}

Abib became the first month of the sacred year to the nation. The previous six months, which began in the month of Tishri, were forgotten as Eloheim introduced the new calendar for them...a new calendar and a new beginning.

Passover is the foundation of our experience in Eloheim. The very fact that it takes place in the first month, the beginning of months, showed that Eloheim has more in mind for His people in the months that lay ahead as exhibited in the succeeding feasts.

It is through this act of redemption by Eloheim that establishes the Covenant between Himself and Yisra'el. Prior to the Exodus, the covenant relationship existed only between Eloheim and individuals — for example, between Eloheim and Abraham. Passover marks the beginning of the relationship between Eloheim and the Hebrews as a people. Eloheim's claim to the Covenant lies in His having fulfilled His promise to bring us out of Egypt. Having redeemed us, Eloheim promises:

“I shall take you to Me for a people and I shall be God to you; and you shall know that I am HASHEM, your God, Who takes you out from under the burdens of Egypt.” ^{Sh’mot 6:7}

Redemption is so powerful that it demanded a new calendar. It was as powerful as creation itself. The two candles, which are lit for Sabbath, commemorate this. One candle is called creation the second candle is called redemption. Only Eloheim is able to create and only Eloheim is able to redeem.

From the counting of the month of Abib, we count the seven festivals of Yisra'el. We have a prophetic picture of Eloheim's plan for mankind from the month of Abib for seven months. The seven months and seven festivals tell of Eloheim's great plan for the earth. It matches the stories of the seven days of creation. It matches the seven children of Leah. It matches the first seven days of the ministry of Yeshua in the Gospel of Yochanan. It matches all of the sevens we see in the book of Cha’zon. The number seven always represents to us the theme of Eloheim's plan. The key to understanding the word of Eloheim is to understand what happened at the Passover. The Passover is about us. The Passover is for all men.

The Passover sets the stage for the Messiah to come. If, two thousand years ago, you were to ask a Jewish person “When is the Messiah supposed to come?” they would have answered “At the Feast of Redemption.”

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