The beginning of the month, marked by the new moon, receives special sacrifices from God (Numbers 28:11-15) and trumpet blasts over the offerings (Numbers 10:10), yet God nowhere commands Israel to assemble, rest from work, or feast on it. Those offerings set the day apart from common days, but it is not a holy day, except for the Feast of Trumpets, which falls on the new moon of Tishri. Israel added to what God said by feasting and apparently by refraining from buying and selling (1 Samuel 20:5-6; Amos 8:5-6). That feasting was a social custom, neither evil nor commanded. The added strictness showed a heart far from God's justice and mercy, and God warns against adding to His word (Deuteronomy 12:32; Proverbs 30:6). The new moon's true function is as a time marker. The festivals of Leviticus 23 fall on fixed dates but different weekdays, and those dates are calculated from the new moon. Abib's new moon begins the sacred year, Passover comes fourteen days later, and the fall festivals arrive six new moons after Abib. Colossians 2:16 suggests the early church noted the new moons in some way, though not with the sacrifices, which Hebrews 5 through 10 shows are fulfilled in Christ. Because the festivals are still kept, the new moons should at least be carefully marked as they come and go. They may also serve as occasions for spiritual sacrifices of thanks and praise (Hebrews 13:15-16). They are a tool like the weekly preparation day, not a commanded observance. Any custom built around them is man's custom, not God's.