Socialist Scholar

Tradition is a powerful, albeit often inaccurate source for Truth. Many Christians may be offended hearing that the birth of Jesus was NOT 25 December. We present evidence from Scripture and The Law indicating that date as most likely inaccurate. We propose instead of our familiar “Christmas,” a Jewish Holiday, Rosh Hashanah, for that Holy Event. We hope readers agree that evidence points in favor of the latter.

Judaic Law was applied when Jesus began His ministry. Talmud Aboth 8:21 rules Jewish men are “at full strength” at age thirty years. That is, they are “at the prime of life” at that age. This ruling appears to be reasoned not so much from Scripture, but more likely it seems from tradition. Joseph was placed in charge of Pharaoh’s wealth at age thirty. Also, David was made King of Israel at age thirty. Jesus then apparently held to the “traditional” age of “strength in maturity” when He preached in the Capernaum synagogue. (Luke 4:17 – 21) Most scholars assume Jesus was age thirty at that time, and continued His ministry until He was 33 1/2 years of age at His “Death.”

At the very beginning of Jesus’ ministry, He was chosen from among the men of the congregation to read a portion of Scripture, Isaiah 61, in the synagogue of His hometown, Nazareth. (Luke 4:16 – 21) At each Sabbath morning service, one man of the congregation is asked to read from what is known as the HafTorah. Scripture selected for reading is from the Prophets and reflects upon the Word read first as a portion (Sedrah) from the Torah on that specific Jewish calendar Sabbath or Feast Day. Chapter III of Megillah tractate details protocol and procedures for reading portions of Torah, continuing this practice in synagogues today as well.

The HafTorah is to be chanted immediately after reading the Torah portion for that week. Rabbis reason that, because Moses received those words directly from the Lord, Torah then has precedence over books of the prophets, as well as all other portions of Scripture.

The HafTorah, with but few exceptions, has a relationship to that Torah portion which had just been concluded in the reading. An example illustrating the relationship interpreted to exist between the Sedrah and its accompanying HafTorah is shown for Numbers 18 as follows:

A comparison is made through similarity of the plights of Moses (in the Sedrah) and Samuel in the HafTorah, which for that day is I Samuel 11:1 – 11 through I Samuel 12:22. In “The Pentateuch and Haftorahs,” Rabbi J. H. Hertz reports that the People had “murmured” unjustly at the leadership of Moses. Samuel encountered the same type of disgruntled populace as he attempted to build the nation as the last of Israel’s Judges; whereas, the people instead wanted to be led by a “King” (Saul). Prophets and sages expected a King to be a shepherd of his people, whose authority would maintain peace, liberty, compassion and righteousness – such as God would do!

One favorite Judaism source observes that to be assigned the public reading of the HafTorah is a great honor. The assignment further augments the honor in that it identifies the reader as a Jew who has reached a significant level in Jewish knowledge, such as a graduate from a Yeshiva. The reader must be able to read Hebrew fluently and to chant the words exactly to the prescribed musical notes, intonations and rhythms. – No doubt can exist that Jesus could do this Perfectly! – Nazareth’s congregation could never have made a better selection for the HafTorah reading – especially on that Day!

It is stated4that even at times when the HafTorah does not have a direct reference to the Sedrah for that day, still it is intended to reinforce the teaching of the weekly reading on the minds of worshipers by a prophetic message of Consolation and Hope! That is precisely the kind of message Jesus delivered to his assembled “peers.” He was effectively informing His neighbors and friends from His growing years in Nazareth that their long awaited Redeemer was standing in their midst that very day! – as He read His assigned portion from Isaiah 61 and beginning at Verse 1, as quoted in Luke 4:18 19,-

“The Spirit of the Lord is upon Me, because He hath anointed Me to preach the Gospel to the poor; He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering the sight to the blind, to set at liberty them that are bruised. To preach the acceptable year of the Lord…”

And, at that point in the Scripture, Jesus halted before completing Isaiah 61:2 and verses following, instead rolling up the scroll and concluding by saying, from Luke 4:21,

“…This day is this Scripture fulfilled in your ears.”

We, of course, cannot imagine the shock and perplexity His declaration brought to those attending that synagogue service!

The remainder of this HafTorah would have included Verses 2 through 11 of the Isaiah portion, completing the chapter. Jesus omitted those remaining verses of course because they are not to be fulfilled until after Jesus returns to Redeem Israel and to establish His Kingdom when He arrives at the Mount of Olives “on that Day.” Later, neighbors and peers accused this son of Joseph, the carpenter, of blasphemy and attempted to throw Him to His death from a cliff – which, by-the-way, still stands today at the outskirts of the worldly Socialist city of Nazareth in Galilee. (Luke 4:22 – 30)

One Jewish source presents the Isaiah 61 HafTorah to be read as a message of consolation on the Sabbath prior to Rosh Hashanah. The notation says this passage ties in with that season of Holy days and with the Sedrah that challenges Israel “to make a choice for life and for God.” Moreover, this note points out, poignantly from Isaiah 62:5, this relationship declares: “as a bridegroom rejoices over his bride, so will God rejoice over you.”

It is interesting in our modern times to observe that this HafTorah reading Jesus brought to His congregation, now has been reduced by Jewish teachers to include only the verses 10 and 11 from Isaiah’s Chapter 61. It would seem that the Rabbis have read Luke 4:18-19 and prefer to avoid any reference to someone once having “fulfilled this Scripture in their ears”!.-We must concede that it is not at all certain that Jesus had read this HafTorah from Isaiah 61 on the Sabbath preceding Rosh Hashanah. During the fourth century Rabbi Hillel II, last President of the Sanhedrin, made some rather obscure and untraceable changes to the Jewish calendar and order of worship. Nevertheless, it is strongly implied just from the context of these verses that a relationship to the New Year exists.

Further confirmation of the date at or near Rosh Hashanah is suggested from the opinion of many Christian scholars that the Earthly Ministry of Jesus lasted three-and one-half years. From this we confirm a calendar difference of six-months between the starting date, at Rosh Hashanah, about September or October, and completion of His ministry as a “Mortal” on Passover, about March or April. He therefore must have started it three and one half years earlier on Rosh Hashanah, since those two Feast holidays are separated by six months on the Jewish calendar.

Evidence that the birth of Jesus was on Rosh Hashanah, instead of 25 December, is not conclusive; although it does appear to have significant support from Scripture, the Law and Talmudic tradition.

By: Robert Reiland

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