Festivals formed an integral part of the true worship of God, being prescribed by Jehovah for his chosen people Israel by the hand of Moses. The Hebrew word chagh, which is translated “festival,” possibly comes from a verb that denotes circularity of motion or form, dancing around in circles, and hence, celebrating a periodic festival or feast. Moh·ʽedhʹ, also rendered “festival,” basically refers to a set time or place of assembly.​—1Sa 20:35; 2Sa 20:5.

The festivals, and similar special days, might be outlined as follows:

FESTIVALS IN ISRAEL

BEFORE THE EXILE

ANNUAL FESTIVALS

1. Passover, Abib (Nisan) 14

2. Unfermented Cakes, Abib (Nisan) 15-21

3. Weeks, or Pentecost, Sivan 6

4. Trumpet Blast, Ethanim (Tishri) 1

5. Day of Atonement, Ethanim (Tishri) 10

6. Booths, Ethanim (Tishri) 15-21, with a solemn assembly on the 22nd

PERIODIC FESTIVALS

1. Weekly Sabbath

2. New Moon

3. Sabbath year (every 7th year)

4. Jubilee year (every 50th year)

AFTER THE EXILE

1. Festival of Dedication, Chislev 25

2. Festival of Purim, Adar 14, 15

The Three Great Festivals. The three primary “seasonal festivals,” sometimes called pilgrimage festivals because of the assembling of all males at Jerusalem, occurred at appointed times and were designated by the Hebrew word moh·ʽedhʹ. (Le 23:2, 4) But the word often used when referring exclusively to the three great festivals is chagh, which connotes not only a periodic occurrence but also a time of great rejoicing. These three great festivals are:

(1) The Festival of Unfermented Cakes (Ex 23:15). This festival began the day after the Passover and ran from Abib (Nisan) 15th through the 21st. Passover was on Nisan 14 and was really a day of observance to itself, but since it was so closely connected in time with the Festival of Unfermented Cakes, the two were often spoken of together as the Passover.​—Mt 26:17; Mr 14:12; Lu 22:7.

(2) The Festival of Weeks or (as called later) Pentecost, celebrated on the 50th day from Nisan 16, that is, on Sivan 6.​—Ex 23:16a; 34:22a.

(3) The Festival of Booths (Tabernacles) or Ingathering. This took place in the seventh month, Ethanim (Tishri) 15th through the 21st, with a solemn assembly on the 22nd.​—Le 23:34-36.

The time, the place, and the way they were to be conducted were all fixed by Jehovah. As the expression “seasonal festivals of Jehovah” implies, they were associated with various seasons of the sacred calendar year​—the early spring, the late spring, and the fall. How significant this was, because at these times the firstfruits of the field and vineyards brought great joy and happiness to the inhabitants of the Promised Land, and recognition was thereby given to Jehovah as the generous Provider of all good things!

Observances Common to These Festivals. The Law covenant required that all males appear “before Jehovah your God in the place that he will choose” every year, during each of the three great annual festivals. (De 16:16) The place eventually chosen for a festival center was Jerusalem. No specific penalty for individual nonattendance was stated, with the exception of the Passover; failure to attend it brought the penalty of death. (Nu 9:9-13) Nonetheless, neglect of any of God’s laws, including his festivals and sabbaths, would bring national judgment and distress. (De 28:58-62) The Passover itself had to be observed on Nisan 14 or, in certain circumstances, one month later.

Although women were not under obligation, as were the males, to make the annual festival journeys, yet there are examples of festival attendance by women such as Hannah the mother of Samuel (1Sa 1:7) and Mary the mother of Jesus. (Lu 2:41) Israelite women who loved Jehovah attended such festivals whenever possible. In fact, not only did Jesus’ parents attend regularly but their relatives and acquaintances went along with them.​—Lu 2:44.

Jehovah promised, “Nobody will desire your land while you are going up to see the face of Jehovah your God three times in the year.” (Ex 34:24) Even though no men were left to guard the cities and the land, it proved true that no foreign nation ever came up to take the land of the Jews during their festivals prior to the destruction of Jerusalem in 70 C.E. However, in 66 C.E., which was after the rejection of Christ by the Jewish nation, Cestius Gallus slew 50 persons at Lydda during the Festival of Tabernacles.

None of the male attenders were to come empty-handed; they were to bring a gift “in proportion to the blessing of Jehovah your God that he has given you.” (De 16:16, 17) Also, at Jerusalem the ‘second’ tenth part (in contrast with that given to maintain the Levites [Nu 18:26, 27]) of the current year’s grain, wine, and oil, as well as the firstborn of the herd and the flock were to be eaten; these were to be shared with the Levites. However, in case the journey to the festival place was too far, the Law provided that such goods could be turned into money; then this money could be used to buy food and drink for use while at the sanctuary. (De 14:22-27) These occasions were opportunities for demonstrating allegiance to Jehovah and were to be celebrated with joy; the alien resident, the fatherless boy, and the widow were to be included. (De 16:11, 14) This was providing, of course, that the males among such alien residents were circumcised worshipers of Jehovah. (Ex 12:48, 49) Special sacrifices were always offered in addition to the daily offerings, and while the burnt offerings and the communion sacrifices were made, trumpets were blown.​—Nu 10:10.

Just before the building of the temple the priesthood was reorganized by King David, who arranged for the immense staff of hundreds of Aaronic priests to be divided into 24 divisions, along with Levitical assistants. (1Ch 24) Each division of trained workers later served twice each year at the temple, a week at a time, the necessary arrangements being made by the head of the paternal house. Second Chronicles 5:11 indicates that the 24 divisions of priests all served together at the dedication of the temple, which took place during the Festival of Booths, or Tabernacles. (1Ki 8:2; Le 23:34) Alfred Edersheim says that on festival days any priest was welcome to come up and assist in the temple service, but during the Festival of Tabernacles (Booths) all 24 divisions were required to be in attendance.​—The Temple, 1874, p. 66.

During these festival occasions a tremendous amount of work fell to the priests, the Levites, and the Nethinim serving with them. An example of the work they did is indicated in the description of the Festival of Unfermented Cakes held by King Hezekiah after he had cleansed the temple, which celebration, on this occasion, was extended for another seven days. The account states that Hezekiah himself contributed for sacrifice 1,000 bulls and 7,000 sheep and that the princes contributed 1,000 bulls and 10,000 sheep.​—2Ch 30:21-24.

Certain days of these festivals were solemn assemblies or holy conventions; these were sabbaths, and similar to the weekly Sabbaths, they required a complete cessation of ordinary business. No secular work at all was to be done. An exception to the regular Sabbath arrangement was that work such as the preparing of food, unlawful on the weekly Sabbath days, was permitted in connection with the preparation for the festival observances. (Ex 12:16) A distinction exists in this respect between “holy conventions” of the festivals and the regular weekly Sabbaths (and the Sabbath on the tenth day of the seventh month, the Day of Atonement, a time of fasting), on which days no work whatsoever was allowed, not even the lighting of a fire “in any of your dwelling places.”​—Compare Leviticus 23:3, 26-32 with verses 7, 8, 21, 24, 25, 35, 36 and with Exodus 35:2, 3.

Importance of Festivals in Life of Israel. Festivals played a very important part in the national life of the Israelites. While they were still in Egyptian bondage, Moses told Pharaoh that the reason for demanding that the Israelites and their livestock be allowed to leave Egypt was that “we have a festival to Jehovah.” (Ex 10:9) The Law covenant incorporated many detailed instructions regarding the observance of festivals. (Ex 34:18-24; Le 23:1-44; De 16:1-17) In keeping with God’s commands, the festivals helped all the attenders to keep their minds on the word of God and not to become so involved in their personal affairs that they would forget the more important spiritual aspect of their daily life. These festivals also reminded them that they were a people for Jehovah’s name. Traveling to and from the festive gatherings would naturally give much opportunity to talk about the goodness of their God and the blessings they were daily and seasonally enjoying. The festivals afforded time and opportunity for meditation, association, and the discussion of Jehovah’s law. They broadened knowledge of the God-given land, increased understanding and neighbor love among the Israelites, and promoted unity and clean worship. The festivals were occasions of happiness. The minds of the attenders were filled with God’s thoughts and ways, and all who participated in sincerity received a rich spiritual blessing. Consider, for example, the blessing to thousands who attended the Festival of Pentecost at Jerusalem in 33 C.E.​—Ac 2:1-47.

The festivals symbolized happiness to the Jews. Before the exile in Babylon, by which time the nation in general had lost sight of the true spiritual purpose of the festivals, the prophets Hosea and Amos linked the coming foretold desolation of Jerusalem with the cessation of these joyous and happy observances, or the turning of them into occasions of mourning. (Ho 2:11; Am 8:10) After Jerusalem’s fall Jeremiah lamented that “the ways of Zion are mourning, because there are none coming to the festival.” Festival and Sabbath were now “forgotten.” (La 1:4; 2:6) Isaiah described in advance the happy condition of the returned exiles from Babylon in 537 B.C.E., saying: “You people will come to have a song like that in the night that one sanctifies oneself for a festival.” (Isa 30:29) However, it was not long after their restoration to their God-given land that they again corrupted Jehovah’s festivals, so that, through the prophet Malachi, God warned the priests that the dung of their festivals would be scattered upon their faces.​—Mal 2:1-3.

The writers of the Christian Greek Scriptures make several references and allusions to the festivals, sometimes giving them a happy, symbolic, and prophetic application to Christians. However, the keeping of these festivals in a literal way was not enjoined upon Christians.​—Col 2:16, 17; see the festivals under individual names.

Known also as the Festival of Tabernacles, or of Ingathering, or it is called “the festival of Jehovah” at Leviticus 23:39. The instructions on its observance are found at Leviticus 23:34-43, Numbers 29:12-38, and Deuteronomy 16:13-15. The festival occupied the days of Ethanim 15-21, with a solemn assembly on the 22nd. Ethanim (Tishri; September-October) was originally the first month of the Jewish calendar, but after the Exodus from Egypt it became the seventh month of the sacred year, since Abib (Nisan; March-April), formerly the seventh month, was made the first month. (Ex 12:2) The Festival of Booths celebrated the ingathering of the fruits of the ground, “the produce of the land,” which included grain, oil, and wine. (Le 23:39) It is referred to as “the festival of ingathering at the turn of the year.” The holy convention on the eighth day marked a solemn close to the year’s cycle of festivals.​—Ex 34:22; Le 23:34-38.

The Festival of Booths actually marked the end of the major part of the agricultural year for Israel. It was, therefore, a time of rejoicing and thanksgiving for all the blessings Jehovah had given in the fruitage of all their crops. Also, since the Day of Atonement had been observed just five days earlier, the people would have a sense of peace with Jehovah. While only the males were obligated to attend, whole families came. They were required to dwell in booths (Heb., suk·kohthʹ) for the seven days of the festival. Usually each family occupied one booth. (Ex 34:23; Le 23:42) These were erected in the courts of the houses, on the roofs of the dwellings, in the courts of the temple, in the public squares, and on roads within a Sabbath-day’s journey of the city. The Israelites were to use “the fruit of splendid trees,” palm fronds, boughs of branchy trees and of poplars. (Le 23:40) In the days of Ezra, olive and oil-tree leaves, myrtle (very fragrant), and palm leaves, as well as the branches of other trees, were used to build these temporary structures. The fact that all, rich and poor alike, would dwell in booths, even eating their meals in them during the seven days, and that the booths were all made of the same materials, which had been taken from the hills and valleys of the country, would emphasize the equality of all in relation to the festival.​—Ne 8:14-16.

On the day before the festival, Ethanim 14, most of the celebrators, if not all of them, had arrived in Jerusalem. The 14th was the day of preparation, unless that day happened to be a weekly Sabbath day, in which case preparations could be made earlier. Everyone was busily occupied in constructing the booths, in purification, in caring for the offerings each one had brought, as well as in joyful fellowship. The city of Jerusalem and its surroundings provided a unique and picturesque appearance, with the booths located all over the town and in the roads and gardens around Jerusalem. Adding to the festive atmosphere was the colorful beauty of the fruits and the leaves, along with the fragrance of the myrtles. Everyone was in anticipation, awaiting the sound of the trumpet blast from the elevated location of the temple in the early autumn evening, announcing the advent of the festival.

During this festival the number of sacrifices offered was greater than at any other festival of the year. The national sacrifice, starting with 13 bulls on the first day and diminishing one each day, totaled 70 bulls sacrificed, besides 119 lambs, rams, and goats, in addition to the grain and wine offerings. During the week, thousands of individual offerings would also be made by the attenders. (Nu 29:12-34, 39) On the eighth day, on which no laborious work could be done, a bull, a ram, and seven male lambs a year old were presented as a burnt offering, along with grain and drink offerings, as well as a goat as a sin offering.​—Nu 29:35-38.

In Sabbath years the Law was read to all the people during the festival. (De 31:10-13) It is likely that the first of the 24 divisions of priests established by David began to serve at the temple after the Festival of Booths, inasmuch as the temple built by Solomon was inaugurated at the time of this festival in 1026 B.C.E.​—1Ki 6:37, 38; 1Ch 24:1-18; 2Ch 5:3; 7:7-10.

The distinguishing mark of the Festival of Booths, the primary nature of it, was joyful thanksgiving. Jehovah’s desire was that his people should rejoice in him. “You must rejoice before Jehovah your God.” (Le 23:40) It was a festival of thanksgiving for the ingathering​—not only for the grain but also for the oil and the wine, which contributed much to the enjoyment of life. During this festival, the Israelites could meditate in their hearts upon the fact that their prosperity and the abundance of fine things did not come through their own power. No, it was the care of Jehovah their God for them that brought them into this prosperity. They were to think deeply upon these things, for fear, as Moses had said, that “your heart may indeed be lifted up and you may indeed forget Jehovah your God, who brought you out of the land of Egypt, out of the house of slaves.” Moses also declared: “And you must remember Jehovah your God, because he is the giver of power to you to make wealth; in order to carry out his covenant that he swore to your forefathers, as at this day.”​—De 8:14, 18.

Israel was commanded to live for one week in booths, “in order that your generations may know that it was in the booths that I made the sons of Israel to dwell when I was bringing them out of the land of Egypt. I am Jehovah your God.” (Le 23:42, 43) They could recall with joy and thankfulness God’s care for them in the wilderness when they were provided shelter by Jehovah, ‘who caused them to walk through the great and fear-inspiring wilderness, with poisonous serpents and scorpions and with thirsty ground that has no water; who brought forth water for them out of the flinty rock; who fed them with manna in the wilderness, which their fathers had not known.’ (De 8:15, 16) This would give them reason to rejoice over God’s continually increasing care and bounty toward them.

Features Added Later. A custom that came to be practiced later, possibly alluded to in the Christian Greek Scriptures (Joh 7:37, 38) but not in the Hebrew Scriptures, was the drawing of water from the Pool of Siloam and pouring it, along with wine, on the altar at the time of the morning sacrifice. According to most scholars, this occurred on seven days of the festival but not on the eighth. The priest would go to the Pool of Siloam with a golden pitcher (except on the opening day of the festival, a sabbath, when the water was taken from a golden vessel in the temple, to which it had been carried from Siloam on the preceding day). He would time himself so as to return from Siloam with the water just as the priests in the temple were ready to lay the pieces of the sacrifice on the altar. As he entered the Court of the Priests by the temple Water Gate he was announced by a threefold blast from the priests’ trumpets. The water was then poured out into a basin leading to the base of the altar, at the same time that wine was being poured into a basin. Then the temple music accompanied the singing of the Hallel (Psalms 113-118), during which time the worshipers waved their palm branches toward the altar. This ceremony may have reminded the joyful celebrators of Isaiah’s prophetic words: “With exultation you people will be certain to draw water out of the springs of salvation.”​—Isa 12:3.

Another ceremony somewhat similar was that each day of the seven days of the festival the priests, in procession, would walk around the altar, singing, “Ah, now, Jehovah, do save, please! Ah, now, Jehovah, do grant success, please!” (Ps 118:25) On the seventh day, however, they made the circuit seven times.

According to rabbinic sources, there was also another outstanding feature of this festival that, like the bringing in of the water of Siloam, was carried out in the time when Jesus was on earth. This ceremony began at the close of the 15th of Tishri, the first day of the festival, actually in the beginning of the 16th, the festival’s second day, and was carried on for the five succeeding nights. Preparations were made in the Court of Women. Four great golden lampstands stood in the court, each having four golden bowls. Four youths of priestly descent would climb ladders with large pitchers of oil, filling the 16 bowls. The old clothing of the priests was used as wicks for the lamps. Jewish writers say these lamps made a brilliant light that could be seen at a considerable distance, lighting up the courts of the houses in Jerusalem. Certain men, including some of the elders, danced with flaming torches in their hands and sang songs of praise, accompanied by musical instruments.

An interesting sidelight is that Jeroboam, who broke away from Solomon’s son Rehoboam and became king over the ten northern tribes, carried on (in the eighth month, not the seventh) an imitation of the Festival of Booths, apparently to hold the tribes away from Jerusalem. But, of course, the sacrifices were made to the golden calves that he had set up contrary to Jehovah’s command.​—1Ki 12:31-33.

Jesus probably alluded to the spiritual significance of the Festival of Booths and perhaps to the ceremony with the water of Siloam when “on the last day, the great day of the festival, Jesus was standing up and he cried out, saying: ‘If anyone is thirsty, let him come to me and drink. He that puts faith in me, just as the Scripture has said, “Out from his inmost part streams of living water will flow.”’” (Joh 7:37, 38) Also, he may have alluded to the lighting up of Jerusalem by the lamps and torches in the temple area at the festival when he said a little later to the Jews: “I am the light of the world. He that follows me will by no means walk in darkness, but will possess the light of life.” (Joh 8:12) Shortly after his discussion with the Jews, Jesus may have connected Siloam with the festival and its lights when he encountered a man who had been born blind. After stating to his disciples, “I am the world’s light,” he spit on the ground and made a clay with the saliva, put this clay upon the man’s eyes and said to him: “Go wash in the pool of Siloam.”​—Joh 9:1-7.

The waving of palm branches by the people at this festival reminds us also of the crowds that waved palm branches during Jesus’ entry into Jerusalem just before his death, although this did not occur at the time of the Festival of Booths, but, rather, prior to the Passover. (Joh 12:12, 13) Again, the apostle John, who saw in vision 144,000 of God’s slaves sealed in their foreheads, tells us: “After these things I saw, and look! a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes; and there were palm branches in their hands. And they keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’”​—Re 7:1-10.

Certainly the Festival of Booths was a fitting conclusion to the major part of the agricultural year and to the cycle of festivals for the year. Everything connected with it breathes joy, bountiful blessings from Jehovah’s hand, refreshment, and life.

The observance of the Festival of Dedication (Heb., chanuk·kahʹ) commemorates the recovery of Jewish independence from Syro-Grecian domination and the rededication to Jehovah of the temple at Jerusalem, which had been desecrated by Antiochus IV Epiphanes, who called himself The·osʹ E·pi·pha·nesʹ (“God Manifest”). He built an altar on top of the great altar on which the daily burnt offering had formerly been presented. (1 Maccabees 1:54-59, AT) On this occasion (Chislev 25, 168 B.C.E.), to show his hatred and contempt for Jehovah, the God of the Jews, and to defile His temple to the utmost, Antiochus sacrificed swine on the altar and had the broth he had made from some of its flesh sprinkled all over the temple. He also burned the temple gates, pulled down the priests’ chambers, and carried away the golden altar as well as the table of showbread and the golden lampstand. The temple of Zerubbabel was rededicated to the pagan god Zeus of Olympus.

Two years later Judas Maccabaeus recaptured the city and the temple. The sanctuary was desolate; weeds were growing in the temple courts. Judas tore down the old defiled altar and built a new altar of unhewn stones. Judas had temple vessels made and he brought the altar of incense, the table of showbread, and the lampstand into the temple. After the temple was purged of defilement the rededication took place on Chislev 25, 165 B.C.E., exactly three years to the day after Antiochus had made his sacrifice on the altar in worship of the pagan god. The daily or continual burnt offerings were renewed.​—1 Maccabees 4:36-54; 2 Maccabees 10:1-9, AT.

Festival Customs. The very nature of the festival made it a time of great rejoicing. There is some resemblance to the Festival of Booths in the manner of its observance. The celebration lasted eight days from Chislev 25 onward. (1 Maccabees 4:59) There was a great blaze of light in the courts of the temple, and all private dwellings were lighted up with decorative lamps. The Talmud refers to it as the “Feast of Illumination.” Later on, some had the practice of displaying eight lamps on the first night and reducing the number on each night by one, others starting with one and increasing to eight. The lamps were placed near doors leading to the street not only so that they would illuminate the house within but also so that all on the outside would see the light. Accompanying the lighting of the lamps was the singing of songs extolling God the Deliverer of Israel. Josephus says about the initiation of the festival: “So much pleasure did they find in the renewal of their customs and in unexpectedly obtaining the right to have their own service after so long a time, that they made a law that their descendants should celebrate the restoration of the temple service for eight days. And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it.” (Jewish Antiquities, XII, 324, 325 [vii, 7]) Laborious work was allowed, as it was not considered a sabbath.

There were two former temple dedications, that of the first temple by Solomon and of the second built by Zerubbabel, that were solemnly celebrated after the building work was completed. But there was no anniversary festival in commemoration afterward, as there was of this rededication of the second temple by Judas Maccabaeus. Unlike the three great festivals, which all males were obligated to attend at Jerusalem, the Festival of Dedication could be celebrated in their various cities, as was the case with the Festival of Purim. (Ex 23:14-17; Es 9:18-32) Throughout the land they assembled in their synagogues with singing and jubilation, carrying branches of trees, while the synagogues and the private homes were illuminated by the many lights. The Jews celebrate this festival to the present day.

Significance for Christians. Jesus visited the temple at the time of the Festival of Dedication during the last winter of his ministry, in 32 C.E. The account reads: “At that time the festival of dedication took place in Jerusalem. It was wintertime, and Jesus was walking in the temple in the colonnade of Solomon.” (Joh 10:22, 23) Chislev, the ninth month, corresponds to November-December. It was, of course, common knowledge among the Jews that this festival occurred during wintertime. Consequently, the mention of winter here may have reference to the state of the weather rather than the season as a reason for Jesus’ choice of a sheltered place for his teaching, in “the colonnade of Solomon.” This covered colonnade was on the E side of the outer court of the Gentiles, where many people would gather.​—Ac 3:11; 5:12.

There is no direct statement in the inspired Scriptures that Jehovah gave Judas victory and directed his repair of the temple, its refurnishing, the making of utensils, and finally its rededication. Yet, for the prophecies regarding Jesus and his ministry to be fulfilled and for the Levitical sacrifices to continue until the great sacrifice of God’s Son would be accomplished, the temple had to be standing and its services in operation at the time of the Messiah’s appearance. (Joh 2:17; Da 9:27) Jehovah had used men of foreign nations, such as Cyrus, to carry out certain purposes as regards His worship. (Isa 45:1) How much more readily might he use a man of his dedicated people, the Jews.

Whatever may be the case, the temple services were observed during the ministry of Jesus Christ. Zerubbabel’s temple had been rebuilt (replaced) more elaborately by Herod. For this reason and because of their dislike of Herod, the Jews usually make mention of only two temples, Solomon’s and Zerubbabel’s. Neither in the words of Jesus nor in any of the writings of his disciples do we find any condemnation of the Festival of Dedication. It is not, however, enjoined on Christians in the new covenant.​—Col 2:16; Ga 4:10, 11; Heb 8:6.

God’s command to Israel was that at each new moon, which marked the beginning of the lunar months of the Jewish calendar, trumpets were to be blown over their burnt offerings and communion sacrifices. (Nu 10:10) Special sacrifices were to be offered on these days besides the continual daily sacrifice. The new-moon offering was to consist of a burnt offering of two bulls, one ram, and seven year-old male lambs, with corresponding grain and wine offerings, as well as one kid of the goats for a sin offering.​—Nu 28:11-15.

This is all that was commanded concerning its observance in the Pentateuch, but the new-moon observance grew in time to become an important national festival. At Isaiah 1:13, 14 it is placed alongside Sabbaths and festal seasons. In the time of the later prophets, at least, on new-moon days the people did not engage in commercial enterprise, as is indicated at Amos 8:5. This was more than the Scriptures required for new-moon days. Even so, as the last two cited scriptures show, the Jews’ observance of the new moon had by that time become a mere formalism, hated in Jehovah’s eyes.

The day of the new moon was a day specially regarded for gathering together and feasting. This is seen from Saul’s reasoning when David did not appear at Saul’s table on the day of the new moon. Saul said to himself: “Something has happened so that he is not clean, for he has not been cleansed.” (1Sa 20:5, 18, 24, 26) While certain forms of work could be done on this day that could not be done on the Sabbath, it was viewed as a day for the consideration of spiritual matters. The people would gather in convention (Isa 1:13; 66:23; Ps 81:3; Eze 46:3) or visit the prophets or men of God.​—2Ki 4:23.

The observance of the day of the new moon did not involve worship of the moon, as was practiced by some pagan nations, nor did it have any connection with astrology.​—Jg 8:21; 2Ki 23:5; Job 31:26-28.

Isaiah wrote about a future time when all flesh would gather to bow down before Jehovah on new-moon days. (Isa 66:23) In Ezekiel’s prophecy, during the time of exile in Babylon, when he was given a vision of a temple, Jehovah said to him: “As regards the gate of the inner courtyard that is facing east, it should continue shut for the six workdays, and on the sabbath day it should be opened, and on the day of the new moon it should be opened. And the people of the land must bow down at the entrance of that gate on the sabbaths and on the new moons, before Jehovah.”​—Eze 46:1, 3.

The Jews today celebrate the new moon with many detailed ceremonies and give it much importance. Christians, however, are shown that they are under no obligation to observe a new moon or a sabbath, which are only part of a shadow of the things to come, the reality being found in Jesus Christ. The festivals of natural Israel have a symbolic significance and a fulfillment in many blessings through God’s Son.​—Col 2:16, 17.

This festival occurred on the first day (or the new moon) of the seventh month, Ethanim (Tishri). It was the beginning of the secular year for the Jews. It stood apart from the Festival of the New Moon in the other 11 months as being more important. The command states additionally concerning the Festival of Trumpet Blast that it should be set aside as a day of holy convention, on which no sort of laborious work was to be done.

The festival receives its name from the command: “There should occur for you a complete rest, a memorial by the trumpet blast.” “It should prove to be a day of the trumpet blast for you.” On this day the sacrifices of one young bull, one ram, and seven sound male lambs a year old, together with a grain offering of fine flour moistened with oil, as well as one male kid of the goats as a sin offering were presented. This was in addition to the constant daily offerings as well as the sacrifices that were specially given on new-moon days.​—Le 23:24; Nu 29:1-6.

This festival, of course, would be an important one, not only because the month it initiated saw the beginning of a new agricultural and labor year but also because the Day of Atonement fell on the 10th day of this month and the Festival of Booths began on the 15th. The completion of the major part of the ingathering of crops of the outgoing year would take place in this month. The crops gathered during this month would include grapes for wine, which makes the heart of man rejoice, and olives, which, among other things, supplied food as well as oil for light and for use in connection with many of the grain offerings. (Ps 104:15) Truly this festival marked the start of a month for thankfulness to Jehovah.

This festival began Nisan 15, the day after Passover, and continued for seven days through Nisan 21. (See PASSOVER.) Its name is derived from the unfermented cakes (Heb., mats·tsohthʹ), the only bread allowed during the seven days of the festival. Unleavened bread is kneaded with water but without yeast. It has to be hurriedly prepared if fermentation is to be prevented.

The first day of the Festival of Unfermented Cakes was a solemn assembly, also a sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain, bread, or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Le 23:6-14) There was no command to burn any of the grain or its flour on the altar, as was practiced later by the priests. Not only was there a public or national firstfruit offering but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.​—Ex 23:19; De 26:1, 2; see FIRSTFRUITS.

Significance. The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sourdough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called “the bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.​—De 16:16.

Preexilic Observances. There are three accounts recorded in the Scriptures of the keeping of the Festival of Unfermented Cakes following the Israelites’ entry into the Promised Land and prior to their Babylonian exile. But the fact that no other observances are mentioned should not be taken to mean that such were not held. Rather, in the first account, there is a general reference to all the festivals and Solomon’s arrangements to observe them.​—2Ch 8:12, 13.

In the other two instances the circumstances are outstanding. One is the revival of the observance of the Festival of Unfermented Cakes, after a time of neglect. This revival was during the first year of faithful King Hezekiah’s reign. Interestingly, in this case there was not enough time to prepare for the annual festival on Nisan 15, because the work of cleaning and repairing the temple took until Nisan 16. So, advantage was taken of the Law to celebrate the festival during the second month. (2Ch 29:17; 30:13, 21, 22; Nu 9:10, 11) It was such a joyous occasion and resulted in such a religious revival that the celebration of seven days proved to be just too short, and so another seven days were set aside. King Hezekiah and his princes contributed generously, giving 2,000 bulls and 17,000 sheep to supply food for the multitudes attending.​—2Ch 30:23, 24.

The festival observance was the start of a great campaign against false religion, and in many cities this was carried out before the worshipers returned to their homes. (2Ch 31:1) The keeping of this Festival of Unfermented Cakes brought about Jehovah’s blessing as well as freedom from demon worship, and it is a fine example of the beneficial effects that the keeping of these festivals had upon the Israelites.

The last recorded account of preexilic observance of the Festival of Unfermented Cakes was its celebration during the reign of King Josiah when he made a courageous effort to restore the pure worship of Jehovah in Judah.​—2Ch 35:1-19.

Although these are the only observances specifically mentioned, prior to the kings the faithful judges and priests of Israel were doubtless concerned with keeping the festivals. Later, both David and Solomon made extensive arrangements to keep the priesthood functioning properly, and other kings of Judah must have seen to it that the festivals were regularly observed. Also, the Festival of Unfermented Cakes was kept quite regularly in postexilic times.

Postexilic Observance. Following the Jews’ release from Babylon and their return to the Promised Land, the temple at Jerusalem was rebuilt and completed under the vigorous encouragement given by Jehovah’s prophets Haggai and Zechariah. (Ezr 5:1, 2) In 515 B.C.E. the rebuilt house of Jehovah was inaugurated with great joy and with all the appropriate sacrifices attending the Festival of Unfermented Cakes. The record at Ezra 6:22 states: “And they went on to hold the festival of unfermented cakes seven days with rejoicing.”

The book of Malachi shows that in time, notwithstanding the zealous start toward restoration of true worship when the exiles returned from Babylon, the priests became careless, proud, and self-righteous. The temple service became a mockery, even though the festivals were kept in a formalistic way. (Mal 1:6-8, 12-14; 2:1-3; 3:8-10) Jesus found the scribes and Pharisees scrupulously keeping the details of the Law, besides their added traditions. They zealously observed the festivals, including the Festival of Unfermented Cakes, but Jesus condemned them, for, because of their hypocrisy, they had lost sight of the real significance of these fine arrangements of Jehovah for their blessing.​—Mt 15:1-9; 23:23, 24; Lu 19:45, 46.

Prophetic Significance. Jesus Christ gave the interpretation as to the symbolic significance of ferment, or leaven, as recorded at Matthew 16:6, 11, 12, when he warned his disciples: “Keep your eyes open and watch out for the leaven of the Pharisees and Sadducees.” When his disciples reasoned incorrectly among themselves as to what he meant, he spoke plainly: “‘How is it you do not discern that I did not talk to you about loaves? But watch out for the leaven of the Pharisees and Sadducees.’ Then they grasped that he said to watch out . . . for the teaching of the Pharisees and Sadducees.” Also, Luke reports that Jesus stated specifically on another occasion: “Watch out for the leaven of the Pharisees, which is hypocrisy.”​—Lu 12:1.

The apostle Paul applies a similar significance to leaven in connection with the Festival of Unfermented Cakes when he describes the course that Christians should take. At 1 Corinthians 5:6-8, he gives this counsel to his Christian brothers: “Do you not know that a little leaven ferments the whole lump? Clear away the old leaven, that you may be a new lump, according as you are free from ferment. For, indeed, Christ our passover has been sacrificed. Consequently let us keep the festival, not with old leaven, neither with leaven of badness and wickedness, but with unfermented cakes of sincerity and truth.”

On Nisan 16, the second day of the Festival of Unfermented Cakes, the high priest waved the firstfruits of the barley harvest, which was the first crop of the year, or what might be called the first of the firstfruits of the land. (Le 23:10, 11) It is significant that Jesus Christ was resurrected on this very day, Nisan 16, in the year 33 C.E. The apostle compares Christ with others who are resurrected, saying: “However, now Christ has been raised up from the dead, the firstfruits of those who have fallen asleep in death. . . . But each one in his own rank: Christ the firstfruits, afterward those who belong to the Christ during his presence.” Christ is also called “the firstborn among many brothers.”​—1Co 15:20-23; Ro 8:29.