Rosh Hashanah (“Jewish New Year”), September 29 – October 1
Rosh Hashanah Basics
Rosh Hashanah, the Day of Judgment, ushers in the Jewish New Year. Because Jewish holidays are based on the lunar calendar, Rosh Hashanah occurs in the fall, not in January like the universally-recognized New Year. Within Judaism, there are a number of "new years": Rosh Hashanah, which starts at the beginning of the Hebrew month Tishrei, is the holiday that marks the new Hebrew year; Passover, on the other hand, which occurs during the Hebrew month Nissan, marks the new year of festivals.
As the Jewish New Year, Rosh Hashanah indicates a time of change. It was on Rosh Hashanah that God created the earth and mankind. It is also on this day that a period of self-reflection and repentance occurs. As the first holiday of the High Holidays, Rosh Hashanah is the day in which God begins to make his judgments based on each person�s actions of the past year. As the heavenly scribe of the Book of Life, God decides what the fate of each person will be.
Rosh Hashanah, as both the New Year and the Day of Judgment, is simultaneously a happy festival and serious holiday. As a joyous festival, each person celebrates the New Year and the hope for a sweet year. Traditionally, food is symbolic of these wishes. Dipping an apple in honey, eating pomegranates and adding raisins to special circle-shaped challah all recognize the sweetness of the New Year.
In addition to the symbols presented by food, there is a traditional greeting that accompanies this important holiday. On Rosh Hashanah, it is customary to greet one another with "L'Shanah Tovah Tikatevuh," or "May you have a good new year!" Though Rosh Hashanah is based on God�s judgment of each person, it is not without its sweetness and optimism for the future, especially as represented in traditional food.
The seriousness of Rosh Hashanah, the Day of Judgment, appears as each person begins to ask forgiveness for past deeds. The shofar, a ram�s horn used specifically for the High Holidays, is used to awaken each person to this period of repentance. The shofar also launches the 10-day period of atonement known as "Yamim Noraim."
During this holiday, the story of Isaac and Abraham is related to remind each person of the importance of life and devotion to God. Because life may be short, Rosh Hashanah is a way of recognizing how special life is. As God created life on this day, so may life be valued on this day of hope and repentance.
Rosh Hashanah Bio: Isaac
Traditionally on Rosh Hashanah, the story of Isaac, both his birth and his sacrifice, are read from the Torah. Isaac�s story represents the merciful relationship between God and his followers, and the nature of His will.
The first portion of the Torah tells the story of Isaac�s birth. Abraham, the first Jew, and his wife, Sarah, were childless for the majority of their marriage. However, at age 90, Sarah learned she was pregnant with Isaac, who would be her first and only child. Hearing God speak directly to Abraham, Sarah laughed in disbelief that she would give birth at such an age. As a result, she named her child Isaac, or Yitzchak, based on the Hebrew word, "L�tzchok," or "to laugh." Isaac was born on Rosh Hashanah, the first day of the seventh month, Tishrei.
As the beloved child of his parents, Isaac�s birth represents the themes of rebirth and renewal associated with Rosh Hashanah. Through self-examination and repentance, a person may start the New Year with a clean slate removed of all previous misdeeds. Much like a newborn, a person has a fresh start at life, a chance to move towards the future with optimism and good deeds. In addition, Isaac�s birth represents the belief that a new generation will soon fulfill the wishes of God.
The second story of the binding of Isaac, or "Akedah," is more complex, relating themes of sacrifice, commitment, and redemption. As Isaac grew, the only child of Sarah and Abraham, so did their love for him. In an interruption of the small family�s happiness, God instructed Abraham to sacrifice Isaac at a mountaintop altar for Him. Because of his faith in God, Abraham agreed. Though it is unclear who is in the wrong, God for asking for the sacrifice or Abraham for agreeing, Isaac emerges as heroic. Willing to be sacrificed, Isaac accompanied Abraham to the mountain, and lied across the altar. As Abraham prepared to kill his only child, God intervened, telling Abraham to sacrifice a nearby ram.
As the first Jew, Abraham had a significant and unique relationship with God. Denying the clay idols his friends, family and father, Terach, worshipped, Abraham believed only in God. As God was a central authority in Abraham�s life, he freely obeyed God�s requests, which included moving to a Canaan.
As the man of perfect faith, Abraham was willing to sacrifice Isaac, and any succeeding generations, to God. His action is representative of devotion to God, of the willingness to do anything. In return, God was merciful, saving Isaac and future generations of Jews. It remains unclear as to whether God intended to actually have Isaac sacrificed or if his request was merely a test of faith for Abraham. Furthermore, there has never been any mention of human sacrifice in the Torah or Jewish tradition.
The story of the binding of Isaac also suggests the importance of the ram�s horn. In a well-known midrash, or interpretation of Jewish text, when God was creating the world, he also made three items: the burning bush, the dove that indicated the end of the great flood of Noah�s time and the ram�s horn. The ram�s horn, now interpreted as the shofar, plays a central role on Rosh Hashanah, the anniversary of creation. When the shofar is blown, it is both a signal, awaking each person to the good they must do in life, and a reminder of God�s merciful nature.
Abraham is the ultimate example of devotion to God. While he had a personal relationship with God, one that included direct conversation, people today must rely on the faith that God listens and answers. On Rosh Hashanah, it is necessary to pray that God will be merciful, as He was to Abraham, and that each life will be spared.
Rosh Hashanah Overview: Judgment Day
Rosh Hashanah, or the Jewish New Year, marks a day of remembrance and repentance. It simultaneously honors the events of the past and approaches the future, and upcoming year, with optimism and rejuvenation. Most importantly, Rosh Hashanah marks a period of introspection, self-evaluation and redemption for the previous year�s misdeeds.
The first day of the High Holy Days, the most sacred and important days in Judaism, Rosh Hashanah begins on the first day of the Hebrew month Tishrei. Also known as "Yom ha-Zikkaron," or "The Day of Remembering," and "Yom Teruah," or "The Day of Sounding the Shofar," Rosh Hashanah lasts two days. It is also the beginning of Yamim Noraim, or "Days of Awe," the ten days of judgment that lead to Yom Kippur, the Day of Atonement.
Rosh Hashanah, the day of creation and the births of Adam and Eve, is, above all, a day of judgment: according to the Torah, Rosh Hashanah is the day in which God examines and judges everyone based on their actions of the past year. However, while Rosh Hashanah issues in this period of judgment, the 10 days of Yamim Noraim may be used as a means to atone; the final judgment, as determined by God, occurs on Yom Kippur.
In order to repent for any misdeeds, there are a few steps to take. First, it is traditional to go through a period of self-examination during the Hebrew month of Elul, which precedes Tishrei. This period of self-analysis is devoted to identifying how a person has failed, who they have failed and whether they have failed God. By recognizing bad actions and weaknesses, a person should feel regret and guilt, and may then try to make amends while improving him or herself. Traditionally during Elul, people may visit the graves of loved ones to pay their respects and honor the memories of those who have died.
During Elul, it is necessary to recite selihot, or penitential prayers, in the week leading up to Rosh Hashanah. These prayers, said early in the morning or at sunrise, ask for forgiveness. In more traditional circles, these prayers are intensified on the day before Rosh Hashanah; men may go to the mikveh, or the ritual bath, and a bet din, or court, may be formed as a body from whom a person may ask forgiveness for any unfulfilled vows.
Second, on the first afternoon of Rosh Hashanah, Tashlikh, the casting off of sins, occurs. By going to flowing water, either a stream or river, and emptying pockets of small pieces of bread, a person is essentially casting off the offenses of the previous year. After this spiritual cleansing, a person can continue to repent.
In addition to Tashlikh, selihot and repentence, or "Teshuvah," it is necessary to engage in prayer, or "Tfiloh," and charity, or "Tzedakah." By donating money to charity, a Rosh Hashanah tradition, and praying, a person shows God that they are deserving of mercy for their past misdeeds.
Unlike other holidays, which are typically based on historical or environmental events, Rosh Hashanah is one of the few holidays that is strictly religious. Because of its standing as one of the solely religious Jewish holidays, Rosh Hashanah is celebrated mainly in the synagogue. With the addition of a number of prayers, the observation and liturgy of Rosh Hashanah focuses on honoring God and his Kingship, or his position as benevolent ruler. The traditional music, or "nusah," used for Rosh Hashanah is usually solemn. There is also a different version of the cantillation, or "trop," for the Torah readings for Rosh Hashanah.
During synagogue services on Rosh Hashanah, the readings from the Torah are dedicated to the birth of Isaac � the first and only child of Sarah, who gave birth to him at age 90 � to demonstrate the pattern of God�s will and power, and to the sacrifice of Isaac by Abraham, which shows devotion to God. These prayers are specifically chosen to both honor God and show the optimistic nature of his followers as judgment occurs.
The additional service on Rosh Hashanah, or the amidah of musaf, is unlike other services in that there are three central "berakhas," or blessings. The first berakhot is "malkhuyot," which focuses on God�s kingship and role as an authority. The second berakhot, "zikhronot," refers to God�s act of remembering the past, particularly as He prepares to make judgments. The last berakhot is "shofarot," which describes the shofar�s connection to important events of the past.
In addition to the two days of prayers, the blowing of the shofar, the horn of a ram, is an essential part of Rosh Hashanah. The blowing of the shofar serves as a mitzvah, a religious precept. In the Old Testament, Rosh Hashanah is literally called "The Day of the Shofar Blast," or "Yom Teruah." The shofar also announces the beginning of Yamim Noraim, and is a symbolic alarm, one that awakens people to atonement. After a special blessing is said, the shofar is blown, traditionally 100 times. There are three types of shofar blasts: "Teruah," nine quick blasts, "Shevarim," three quick blasts" and "Tekia," one long blast.
Though there are few special customs associated with Rosh Hashanah as it is celebrated primarily in the synagogue, there are certain greetings that are used only at Rosh Hashanah and during the month of Elul. "Shanah tovah," or "A good new year!" and "Le-shanah tovah tiaktevu," or "May you be inscribed a good year [in the Book of Life]." Other phrases include "Le-shanah tovah u-metukah tikateivu, or "May you be written for a good and sweet year," and "Ketivah tovah," or "A good message [in the Book of Life]." These greetings refer to the belief that God is a heavenly scribe, writing down records of each person�s life. On Rosh Hashanah, in particular, He records a person�s deeds.
�The typical response to each of these greetings is "Gam le-mar," which means, "To you as well." During Yamim Noraim, it is also customary to say "Le-shanah tovah tikkateivu ve-tehateimu," or "may you be written and sealed for a good life." However, some may only use this phrase during Rosh Hashanah; otherwise, it may suggest that a person is not already written in the Book of Life.
Rosh Hashanah is a highly sacred holiday, one which is characterized by remembrance, repentance and the shofar. Through charity, prayer and repentance, a person may hope for forgiveness and a bright New Year. Though it is a day of judgment, it is also a sweet holiday, one that honors the kindness of God and the freshness and purity of a new year.
Rosh Hashanah Recipes: Introduction
Though Rosh Hashanah, the Jewish New Year and Day of Judgment, features special prayers and the presence of the shofar, it is also characterized by traditional food. By incorporating special ingredients in dishes reserved for Shabbat dinners, food symbolizes the underlying message of the holiday.
Traditionally, "challah," a braided loaf of bread seasoned with a dash of salt, is served on the Sabbath. On Rosh Hashanah, however, the challah is baked into a round shape to symbolize the recurring pattern of life and nature. Raisins are also added to the challah to represent the sweetness of the New Year. Decorations, like the birds or ladders, may be placed on the challah as a way to ask for protection and kindness from God.
In a similar tradition, bowls of honey and slices of apple are placed on the dining table. After Kiddush, the prayer said over the wine on holidays and the Sabbath, has been spoken and candles have been lit, everyone dips a slice of apple into the honey and recites a prayer. This action, much like adding raisins to the challah, honors the sweetness and purity of the New Year.
A pomegranate placed on the dining table also represents the good deeds that have been accomplished over the previous year. Because a pomegranate has approximately 613 seeds, it corresponds with the number of mitzvots, or good deeds, outlined in the Torah. By placing the pomegranate on the table, it is a signal to God that such charitable acts have occurred. The fruit may also represent "plenty" due to the large amount of seeds; to place the pomegranate on the table is a wish for plenty of favors and kindness to occur in the New Year.
The head of a fish may also be placed on the table to represent leadership in the New Year. The accompanying proverb urges each person at the table to "be like the head and not like the tail." Fish may also represent knowledge and prosperity.
Depending on the tradition, carrots may be used to symbolize protection from those who wish harm on others and hope for more of the good things in life, such as happiness and excellent health.
Rosh Hashanah: Ask a Rabbi
Rosh Hashanah has two central messages that dovetail: 1) that G-d is sovereign (the theme of Malchuyot/rulership in the liturgy, exemplified by the Avinu Malkeynu/Our Father, Our King prayer), and 2) that G-d is the creator, and this is a celebration of G-d�s works (the anniversary of the creation, sort of the birthday of the world and the universe). Rosh Hashanah is both solemn and joyous. Imagine that you are going before the ruler who is acting as the ultimate judge, and your life is to be reviewed, with the sentence carried out in the coming year. That could be a fairly scary thought, except that you also know that this judge is merciful and forgiving, and that if you sincerely, truly, and actually repent of and turn from the misdeeds you have committed, you are likely to be given another chance. Consequently, although you are to be judged, it will be fair, and the judgment will be tempered by mercy and compassion, if you have prepared yourself. So it is solemn, because you need to focus on that preparation, but it is also joyous and hopeful because you expect to be given a chance to start over.
Does the shofar have to be a ram's horn?
No, not necessarily. It must be from a kosher animal (one that chews its cud and has cloven hooves/two toes), and it must be an animal that has a horn.
Shofarot (plural of Shofar) are made from rams, gazelles, ibexes and antelopes. The term �shofar� is a generic for a horn; it doesn�t specifically and uniquely identify a ram�s horn. However, for assurance of fulfillment of the Halachic (Jewish law) requirements, the ram�s horn is generally used for ritual purposes.
During Tashlikh, do the pieces of bread that are cast off represent past sins? Why do we cast them off?
First, the term �tashlikh� means �casting� or �throwing off� or �tossing�. So the name of the ritual describes what is intended.
Second, this is a symbolic ritual; no one should think that they can actually get rid of past sins by tossing bread crumbs in a river.
The bread crumbs represent the misdeeds we have committed, the bad habits we have formed, and the poor choices we have made. We are reminding ourselves that just as we toss the bread crumbs away that we wish to toss away these aspects of our behavior and become a better person in the year to come. It is a ritual to help us focus on our goals, and to remind us that as hard as this may be, it is possible to make it happen for ourselves in our life.
The symbol goes on; just as the bread crumbs we toss may be carried by the water to the bottom of the sea, or consumed by the fishes, and thus be lost forever to us, so we hope may our misdeeds, bad habits, and poor choices be removed and lost to us forever.
So it is not the bread crumbs that matter, or the casting; it is the effort to cleanse ourselves of what we do not like about ourselves.
Why is Rosh Hashanah celebrated for two days instead of one?
Rosh Hashanah, like Pesach (Passover), Shavuot (Festival of Weeks), and Sukkot (Festival of Booths), is a biblically ordained holiday. It falls on a particular day of a specific month in the year. When the month (and therefore the year) begins, it was set for ritual purposes by the ancient rabbis based on the testimony of two reliable witnesses who claimed to see the first sliver of the new moon. The announcement of the new month would be made, and a shofar would be sounded. As people lived farther and farther from the site of the Temple in Jerusalem, the shofar could not be heard, and the decision was made to use a signal fire on mountaintops. The fire would be lit near the Temple, then on the next closes mountain, and from that on the next mountain, and so on, so people could tell when the new month began, to figure out when the holidays fell, even outside of the land of Israel. That worked pretty well, at least until the fires were confusing, because other people would also light fires�. So the certainty about when the new month began was lost.
Now, all this process was so the announcement would be made. In fact, the ancient rabbis knew down to the second when a new month would begin, technically. So this was not about knowing when it was the last day of a month; it was about when the announcement would be official. It was about following the Halachic (Jewish legal) requirements down to the letter of the law.
As people continued to move farther from Jerusalem, outside of Israel, the custom in the �diaspora� (those dispersed and not living in the land of Israel) was adjusted to deal with the uncertainty of when the announcement was actually made. To cover the possibility that it was delayed (a cloudy night so no witnesses to testify, for example), the biblical holidays were celebrated on two days. That way, the people were absolutely certain they had celebrated on the right day, and the same day as in Jerusalem. That is why many of us have two seders (the ritual telling of the story and a festive meal) at Passover, and Passover is celebrated for eight days (rather than seven, as the Torah instructs), why we celebrate two days of Shavuot, and why we have two days of Sukkot to begin, which is also celebrated for eight days (followed immediately by Simchat Torah which is a one day festival), for a nine day period, rather than eight.
Rosh Hashanah is the same; to be sure it is on the correct day, many people celebrate it for two days in the diaspora. In Israel, it is only one day.
Rabbi Joe Blair is the leader of Beth El Congregation and Temple House of Israel in Staunton, Va. He also moderates a conversion forum on Jewish.com
