New Year of the Trees – II. Chadash

I described a little bit about this stanza when talking about why I used the word “salih” to conclude this stanza. As I noted above:

“In Judaism, Chadash (or Chodosh) (Hebrew: חדש, “new [grain]”) is a concept within Kashrut (the Jewish dietary regulations), based on the Biblical requirement not to eat any grain of the new year (or products made from it) prior to the annual Omer offering on the 16th day of Nisan.” – From wikipedia.

As described earlier, depending on the interpretation, grain that rooted or ripened prior to the temple offering could only be eaten after the temple sacrifice was made. Grain that was “too young” is chadash (From wikipedia). In the dietary concept of chadash, “grains planted after Passover could only be consumed, at the earliest, twelve months later.” (From wikipedia). An acceptable/valid/righteous sacrifice first has to be made.

If I were to restate this stanza in simplest fashion, it would be this: We and our works become acceptable only through sacrifice – with Christ as the “great and last sacrifice” (Alma 34:14). He has a pattern of delivering us, through the Passover as God of the Old Testament and his Passion/Atonement as God of the New Testament, and is the central fact, the “beginning of months,” the “new commandment.”.

Referenced in this stanza: Two new commandments have been given.

One commandment was to remember delivery out of Egypt/the Passover (Exodus 12:24-27) – which marked the beginning of months (Exodus 12:2). The service of remembering the Passover was to be done annually and in perpetuity. Further, a constant remembrance has often been physically retained “for a memorial between thine eyes” and “[bound] … as a sign upon [the] hand” as tefillin (Exodus 13:8-10 and Deuteronomy 11:18). However commemorated, the command was a standing one to remember deliverance from Egypt.

Another commandment was given to always remember Christ through partaking of the sacrament, which Christ instituted at the feast of unleavened bread. He proclaimed “Take. Eat” and “Drink ye all of it” in remembrance of him (Matthew 26:26-28). In conjunction with that institution of the sacrament at the Last Supper was a new commandment: to love. In Latin, that commandment was: Mandatum Novum Do Vobis – A new commandment I give unto you. That ye love one another as I have loved you (John 13:34-35). The sacrament of the Lord’s Supper has been celebrated weekly since the resurrection on “The Lord’s Day” a few days following, and disciples of Jesus covenant to “always remember him” (see Moroni 4 and Moroni 5).

These commandments are fundamentally tied to “always remembering,” and to sacrifice, and to deliverance.

Believing as I do that Christ is the God of Israel (3 Nephi 11:10-14 and Isaiah 53 and 54) and therefore the God of the Old Testament as well as the New, my faith holds that always remembering Christ, and remembering the delivery of the Israelites from Egypt, and remembering His sacrifice are all in gratitude of Him as the Great Deliverer. He is the Great and Last Sacrifice. We and our offerings become acceptable through him. We must become part of the story of the passover and be delivered/redeemed.

Chadash draft and other notes

Early notes of the stanza Chadash, showing the basic layout of the stanza, which persisted. The 7 days are mapped in the middle as described in “sets of sevens” above – showing “moon” (Monday), “victor” (Tuesday), “woe” (Wednesday), “maundy”  (Saturday), “lye homophone” (Saturday), and “Savior homophone” (Sunday). Corresponding phrases to those ideas are mapped in lines 1-7. Some ideas shown here on the page came back in later stanzas: “not one house where there was not one dead” (Drupelet) and “strike the lintel” (Clingstone). The strong Old Testament and New Testament connections are shown here in Exodus, Leviticus, and John.

 

Some terms and their use/meaning in the stanza:

“One. One. The beginning of months.” – I liked the word puzzle of “One. One” – two one’s (1s) next to each other make the Roman numeral “2” like this: “II” – which is the number of this stanza “II. Chadash.” Also, “One. One” could be the pronunciation of the first day of the first month – as January first is in the Gregorian calendar as an example: “1/1.” That is important, because this stanza references Exodus 12, with Exodus 12:1-2 stating (with boldface added):

1 And the Lord spake unto Moses and Aaron in the land of Egypt, saying,

2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.

This first line (this line) and the fourth line (“Mandatum novum…”) are new commandments, tied to sacrifice and deliverance – and always remembering. Essentially all of the other lines are tied to the fact that until the sacrifice/acceptable offering is made, the grain is not usable.

“Kneading troughs bound” references the Passover and departure from Egypt. Exodus 12:34:

34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.

“though kernels parched” references remembrance of Passover and delivery from Egypt into the promised land, via Leviticus 23:10-14 (with boldface added):

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

11 And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it.

12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord.

13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord fora sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.

14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

The two stanza lines together reference grain – and recognition of the need to pause and remember, pause and offer sacrifice, pause and remember sacrifice. “Pause and think of that” – selah.

(Additional note: I also believe the male lambs without blemish were sacrificed annually in anticipation of “the lamb slain from the foundation of the world” [Revelations 13:8]:  Jesus Christ – because again, I believe that he is the God of the Old Testament, and the God of the New, and is Lord of all. “Worthy is the Lamb that was slain” [Revelations 5:12].)

“Mandatum novum do vobis” – This is Latin for “A new commandment I give unto you,” And the new commandment was “that ye love one another as I have loved you” (John 13:34-35). This is the second commandment referenced in this stanza – given at the Last Supper, where Christ’s disciples were told to “always remember.” This was described above.

“Until this self-same day”Leviticus 23:14. Described above by “though kernel’s parched.”

“grain lies ’til savored”Leviticus 23:13: “…an offering made by fire unto the Lord for a sweet savour…” This references the required sacrifice described in Leviticus before the grain may be eaten. (“New Year of the Trees”/Rosh HaShana La’Ilanot is the date that determines the “before and after” concerning if the grain is yet edible or not – if it is “Chadash”/too young or not.

I included the wording “’til savored” because I believe sacrifices are in remembrance of the Great sacrifice of our Savior – and “savour” / “Savior” was a wonderful homonym. If we are the grain, then in the words of the great Thanksgiving hymn, “Come, Ye Thankful People, Come” (boldface added):

First the blade, and then the ear,
Then the full corn shall appear.
Lord of harvest, grant that we
Wholesome grain and pure may be.

Salih.

 

Up next:

III. Clingstone

 

Jump to any part of the annotation here (including directly to the stanza by stanza descriptions):

  1. The conceptual outline of the poem, generally
  2. The basic layout, in reference to the concept of the jubilee.
  3. The use of the word “selah”
  4. The sets of sevens
  5. A stanza by stanza review of some of what it all means 

    Links to the stanzas for their individual “behind the scenes”:

    I. Modus Operandi

    II. Chadash

    III. Clingstone

    IV. Shiv’at HaMinim

    V. Drupelet

    VI. Ficus Carica

    VII. QED