(5772) September 29-30, 2011

Rosh Hashanah – the Jewish New Year – falls on the first and second days of the Hebrew month Tishrei. The Torah calls Rosh Hashanah Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar). Rosh Hashanah is the day that Hashem created man. Rosh Hashanah is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year. Work is forbidden on Rosh Hashanah and most of the day is spent in shul. The regular daily prayers are expanded and a special siddur – called the Machzor – is used during the High Holy Days. The religious services for the holiday focus on the concept of the sovereignty of Hashem.

And the LORD spoke unto Moses, saying: Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation. You shall do no manner of servile work; and you shall bring an offering made by fire unto the LORD. (Leviticus 23:23-25)

Rosh Hashanah is set aside as the day to begin calculating the years of the Shemitah (or Sabbatical) year and the Yovel (or Jubilee) year.

“On the first of Tishri is new year for years, for release and jubilee years, for plantation [of trees] and for [tithe of] vegetables.” (Rosh Hashanah 2a)^[1]

The Mishnah references Rosh Hashanah as being one of four seasons of Divine judgment. “At four seasons [Divine] judgment is passed on the world…At New Year all creatures pass before Him like children of Maron [one by one], as it says, ‘He that fashions the heart of them all, that considers all their doings’ [Psalm 33:15].” (Rosh Hashanah 16a)^[1]

Rosh Hashanah was declared a day of Divine judgment for two reasons. First, on this day the creation of the world was completed. It was the intention of Hashem that the world would be ruled by the trait of strict justice. Second, it was on this day that Adam was judged. After Adam repented, Hashem forgave him.^[2]

The Tanakh in Bamidbar 29:1 refers to the holiday as Yom Teruah (the day of the sounding of the shofar - יוֹם תְּרוּעָה ) and in Vayikra 23:24 as Tzikron Teruah (the memorial of the sounding of the shofar - זִכְרוֹן תְּרוּעָה ).

The shofar is a horn (typically a ram’s horn) that was used by the Children of Israel to announce the holidays, beginning of a new month, start of Shabbat, and in times of war. After the destruction of the Temple, the shofar became used mainly during the High Holy Days, and (in Israel) to announce the beginning of Shabbat.

According to Rambam, when one hears the shofar on Rosh Hashanah it seems to say: “Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.” (Teshuva 3:4)^[3]

Hearing the shofar on Rosh Hashanah is a positive mitzvah as it is stated in Bamidbar 29:1: “And in the seventh month, on the first day of the month, you shall have a holy convocation: you shall do no manner of servile work; it is a day of blowing the horn unto you.” Even though it is not explicitly mentioned in the Torah that the sounding of the shofar must occur on Rosh Hashanah it was determined to be a mitzvah by the Sages. The Torah states in Vayikra (25:9) that the yovel (jubilee) year must be proclaimed by the sounding of the shofar. The Sages go on to say that “just as the ‘sounding’ required by the Torah in the yovel requires a shofar, so, too, the ‘sounding’ on Rosh HaShanah requires a shofar.” (Shofar, Sukkah, and Lulav 1:1)^[4]

According to the Shulkhan Arukh (586:1), the shofar that is to be used for the mitzvah concerning Rosh Hashanah must be a ram’s horn and must be bent or curved. A cow’s horn is invalid as are the horns of most other animals since they are solid bone. The horns of non-kosher animals are also not to be used for the shofar. “The time for blowing the Shofer is during the day and not during the night. The Mitzvah is after sunrise. But if you blew the Shofer at daybreak (עמוד השׁחר ), you fulfill the commandment. If you hear part of the blowing of the Shofer before daybreak and part after daybreak, you do not fulfill the commandment. … If Rosh Hashanah falls out on Shabbat, we do not blow the Shofer.” (Shulkhan Arukh 588:1,5)^[5]

The Shulkhan Aruckh (589:3,4,6,7) lists three categories of people who may blow the shofar and fulfill the mitzvah for sounding the shofar on Rosh Hashanah.^[5]
1. A hermaphrodite may sound the shofar for other hermaphrodites.
2. Women are exempt for sounding the shofar (since it is a time-bound mitzvah) however women are permitted to sound the shofar.
3. A person may sound the shofar for a friend as long as the person is not deriving any benefit from his friend.

Our Rabbis taught that all males have the obligation to sound the shofar. “Priests, Levites and lay Israelites, proselytes and emancipated slaves, tumtum [one of uncertain gender] and androgynus [hermaphrodite], and one who is half slave and half free [a slave of two masters where one master has released him]. A tumtum cannot perform [a religious duty] either for a fellow-tumtum or for anyone else. An androgynus can perform [a religious duty] for a fellow-androgynus but nor for anyone else. One who is half a slave and half free can perform [a religious duty] neither for one in the same condition nor for anyone else”.^[1]

According to Rambam nine shofar blasts are to be sounded on Rosh Hashanah. This number is based upon the Torah’s mention of the word teruah (תְּרוּעָה ) – sounding the shofar – three times in association with the yovel year and Rosh Hashana. Every teruah (תְּרוּעָה ) is to be preceded by a single long blast (tekiah) and followed by a single long blast. According to the oral tradition “all the soundings of the shofar of the seventh month are a single entity.” (Shofar, Sukkah, and Lulav 3:1)^[4]

For those in the Diaspora, Rosh Hashanah is celebrated for two days. In this case, the shofar is sounded on the second day just as it was sounded on the first day. (Shofar, Sukkah, and Lulav 3:1) Rambam teaches that every male is obligated to hear the sounding of the shofar – Priests, Levites, Israelites, Converts, freed slaves, half-slaves, the tumtum, and the androgynous. Women, slaves, and minors are free from this obligation. (Shofar, Sukkah, and Lulav 2:1) “The congregation is obligated to hear the shofar blasts together with the order of blessings” of the Amidah and the intermediate blessings. (Shofar, Sukkah, and Lulav 3:7-8)^[4]

In the commonly accepted custom for communal services on Rosh Hashanah the blowing of the shofar takes place after the Torah is read and returned to its place. The congregation will be seated and one person will stand to recite the blessing:
“Praised are You, Lord our God, King of the universe who sanctified us with His commandments, commanding us to hear the sound of the shofar.”^[6]

The Shehecheyanu is then recited by the same person:
“Praise are You, Lord our God, King of the universe who granted us life, who sustained us, and who enabled us to reach this day.” After which the 30 shofar blasts are sounded.^[6]

Kaddish is then recited and the musaf service follows during which the final shofar blasts are sounded.^[6]

A popular observance during this holiday is eating apples dipped in honey, a symbol of our wish for a sweet new year. Another popular practice of the holiday is Tashlikh ("casting off"). We walk to flowing water, such as a creek or river, on the afternoon of the first day and empty our pockets into the river (generally this means casting bread into the water), symbolically casting off our sins. The common greeting at this time is L'shanah tovah ("for a good year"). This is a shortening of "L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year."

Candles are lit and blessings are said on the first night and the second night in order to help usher in the Holy Day. Kiddush (blessing over wine/grape juice) is said as well as the blessing over the challah (braided bread). Slices of the challah and apple slices are dipped in honey, representing sweetness and hope for the new year.

Blessings
[light candles]
Blessed are You, Hashem, our G-d, King of the universe, Who has sanctified us with His commandments, and has commanded us to kindle the Holy Day light.

[Shehehayanu]
Blessed are You, Hashem, our G-d, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

[Kiddush]
Blessed are You, Hashem, our G-d, King of the universe, Who has chosen and distinguished us from among all others by adding holiness to our lives with His mitzvot. Lovingly have You given us the gift of this Day of Remembrance, a day of the shofar sound, a day of sacred assembly recalling the Exodus from Egypt. Thus You have chosen us, endowing us with holiness from among all peoples. Your faithful word endures forever. Blessed are You, Hashem, King of the universe who hallows the people Israel and the Day of Remembrance.

[ritual washing of hands]
Blessed are You, Hashem, our G-d, King of the universe Whose mitzvot add holiness to our lives and Who gave us the mitzvah of washing hands.

[blessing over challah]
Blessed are You, Hashem, our G-d, King of the universe Who brings forth bread from the earth.

[blessing over challah/apple dipped in honey]
May it be Your will, Hashem, our G-d and G-d of our ancestors, to renew this year for us with sewwtness and happiness.

Selichot is the first service of Rosh Hashanah that takes place the Saturday before Rosh Hashanah. Prayers and requests for forgiveness, said throughout the Ten Days of Awe, are heard for the first time. This service usually takes place at or near midnight.

Services are held during both days of Rosh Hashanah. A special siddur (prayerbook), called the Machzor, is used during these services. Special prayers and pleas for forgiveness are recited in addition to the regular weekday and Shabbos prayers. The shofar (typically a ram's horn) is sounded during the services (except on Shabbos).

Tashlich, a special service, is typically held on the first day of Rosh Hashanah. This service is meant to represent a casting away of sins. The community gathers are a body of water (typically a stream or creek) containing fish where people empty their pockets of crumbs and recite blessings.

Additional Information: Rosh Hashanah: Head of the Jewish Year :: Rosh Hashanah :: High Holidays: Rosh Hashanah :: Making the New Year Sweet :: Rosh Hashanah

Family Activities: Rosh Hashanah Word Puzzle :: Tzivos HaShem: Rosh Hashanah :: High Holidays Family Activities

GUILT IS A GIFT
By Rachel-Esther bat-Avraham

Guilt can be defined as being remorseful and regretting trespasses that one has committed. Guilt is a gift to mankind from G-d. Guilt permits mankind to live together in harmony. Guilt permits mankind to treat one another as one would want to be treated. As the great sage Hillel said, "What is hateful unto you, don't do unto your neighbor. The rest [of the Torah] is commentary. Now go and study."  Following this advice is an excellent way to avoid guilt and living peacefully with one's neighbor.

Rosh Hashanah (the head of the year) is the beginning of the Jewish calendar year. This is the day that G-d created mankind. This is also the day that Jews all over the world begin a time of serious  introspection, looking back at the mistakes of the past year and planning the changes to make in one's life during the new year. The day is spent in the synagogue where special prayers are said that focus on G-d's sovereignty.

Asking forgiveness for one's trespasses is more than simply saying a prayer and asking G-d for forgiveness. There are five steps to asking for forgiveness from one's fellow man.

One must realize that he/she has trespassed against another.
One must regret what he/she has done.
One must ask for forgiveness from the person against who he/she transgressed (or his/her family in the case of a death).
One must make restitution to the person (or his/her family in the case of a death).
One must honestly make attempts to not commit the same trespass in the future.

Only after these steps may a Jew ask forgiveness from G-d. Guilt is a gift to mankind. Guilt permits one to follow these steps, ask for forgiveness, and correct the trespasses that have been committed. May you be inscribed and sealed for a good year.

© Rachel-Esther bat-Avraham 2003-2012

^[1]Epstein, I. Soncino Babylonian Talmud: Rosh Hashanah. London: Soncino Press, 1949.
^[2]Kitov, Eliyahu. Day of Judgment. Chabad, n.d.
^[3]Touger, Eliyahu (ed.). Mishneh Torah: Teshuva. New York: Moznaim Publishers, 1990.
^[4]Touger, Eliyahu (ed.). Mishneh Torah: Shofar, Sukkah, V’Lulav. New York: Moznaim Publishers, 1998.
^[5]Dinovitser, Jay. Free English Translation of the Shulchan Aruch: Jewish Code of Law. ShulchanArach, n.d.
^[6]Harlow, Jules. Mahzor for Rosh Hashanah and Yom Kippur. New York: Rabbinical Assembly, 1978.

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