Greetings-
Rosh Hashanah celebrates the creation of the world and is a time for
reflection and self evaluation. It is one of the Jewish tradition's
holiest days, the days when Jews most commonly attend services at
synagogue. As is customary in Jewish festivals, observance begins on
nightfall the day before Rosh Hashanah. Celebrants prepare by bathing,
receiving haircuts, donning special clothes and giving treats to
children.
Certain types of work are forbidden, though there are some exceptions.
Food preparation and the carrying, transferring or increasing of the
fire are all permitted. Women of the household light commemorative
candles before sunset of the first night and a half-hour before sunset
on the second night of Rosh Hashanah, reciting blessings over them.
The holiday is observed today much as it was in biblical times.
Rosh Hashanah began this year (2002) on the evening of September 6th.
Dates for the next few years:
September 27, 2003 (Jewish year 5764)
September 16, 2004 (Jewish year 5765)
October 4, 2005 (Jewish year 5766)
http://www.jewfaq.org/holiday2.htm
Rosh Hashanah occurs on the first and second days of Tishri. In
Hebrew, Rosh Hashanah means, literally, "head of the year" or "first
of the year." Rosh Hashanah is commonly known as the Jewish New Year.
The Jewish New Year 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.
The name "Rosh Hashanah" is not used in the Bible to discuss this
holiday. The Bible refers to the holiday as Yom Ha-Zikkaron (the day
of remembrance) or Yom Teruah (the day of the sounding of the shofar).
The holiday is instituted in Leviticus 23:24-25.
The shofar is a ram's horn which is blown somewhat like a trumpet.
One of the most important observances of this holiday is hearing the
sounding of the shofar in the synagogue. A total of 100 notes are
sounded each day. There are four different types of shofar notes:
tekiah, a 3 second sustained note; shevarim, three 1-second notes
rising in tone, teruah, a series of short, staccato notes extending
over a period of about 3 seconds; and tekiah gedolah (literally, "big
tekiah"), the final blast in a set, which lasts (I think) 10 seconds
minimum. The Bible gives no specific reason for this practice. One
that has been suggested is that the shofar's sound is a call to
repentance. The shofar is not blown if the holiday falls on Shabbat.
Another 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, symbolically casting
off our sins. This practice is not discussed in the Bible, but is a
long-standing custom.
Religious services for the holiday focus on the concept of G-d's
sovereignty.
The ten days starting with Rosh Hashanah and ending with Yom Kippur
are commonly known as the Days of Awe (Yamim Noraim) or the Days of
Repentance. This is a time for serious introspection, a time to
consider the sins of the previous year and repent before Yom Kippur.
One of the ongoing themes of the Days of Awe is the concept that G-d
has "books" that he writes our names in, writing down who will live
and who will die, who will have a good life and who will have a bad
life, for the next year. These books are written in on Rosh Hashanah,
but our actions during the Days of Awe can alter G-d's decree. The
actions that change the decree are "teshuvah, tefilah and tzedakah,"
repentance, prayer, good deeds (usually, charity). These "books" are
sealed on Yom Kippur. This concept of writing in books is the source
of the common greeting during this time is "May you be inscribed and
sealed for a good year."
Among the customs of this time, it is common to seek reconciliation
with people you may have wronged during the course of the year. The
Talmud maintains that Yom Kippur atones only for sins between man and
G-d. To atone for sins against another person, you must first seek
reconciliation with that person, righting the wrongs you committed
against them if possible.
Another custom observed during this time is kapparot. This is rarely
practiced today, and is observed in its true form only by Chasidic and
occasionally Orthodox Jews. Basically, you purchase a live fowl, and
on the morning before Yom Kippur you waive it over your head reciting
a prayer asking that the fowl be considered atonement for sins. The
fowl is then slaughtered and given to the poor (or its value is
given). Some Jews today simply use a bag of money instead of a fowl.
Most Reform and Conservative Jews have never even heard of this
practice.
Work is permitted as usual during the intermediate Days of Awe, from
Tishri 3 to Tishri 9, except of course for Shabbat during that week.
The Shabbat that occurs in this period is known as Shabbat Shuvah (the
Sabbath of Return). This is considered a rather important Shabbat.
The number of days of some holidays do not accord with what the Bible
specifies. In most cases, we celebrate one more day than the Bible
requires. There is an interesting reason for this additional day.
The Jewish calendar is lunar, with each month beginning on the new
moon. The new months used to be determined by observation. When the
new moon was observed, the Sanhedrin declared the beginning of a new
month notice sent out messengers to tell people when the month began.
People in distant communities could not always be notified of the new
moon (and therefore, of the first day of the month), so they did not
know the correct day to celebrate. They knew that the old month would
be either 29 or 30 days, so if they didn't get notice of the new moon,
they celebrated holidays on both possible days.
This practice of celebrating an extra day was maintained as a custom
even after the adoption of a precise mathematical calendar except by
Israelis.
Rosh Hashanah is celebrated as two days everywhere (in Israel and
outside Israel), because it occurs on the first day of a month.
Messengers were not dispatched on the holiday, so even people in
Israel did not know whether a new moon had been observed, and
everybody celebrated two days. The practice was also maintained as a
custom after the mathematical calendar was adopted.
http://www.ou.org/chagim/roshhashannah/meaning.html
On the first night of Rosh HaShanah, after prayer services, a special
greeting is used, which is only said on this night "May you be
inscribed and sealed for a good year." On Rosh HaShanah, everyone is
judged by G-d based on his or her actions during the previous year.
The resulting judgment is inscribed by G-d and a person’s future is
determined for the following year. Though that judgment is inscribed,
it is not yet sealed and can still be changed at least for another ten
days. G-d waits until Yom Kippur to seal the book for the year.
http://www.midrash.org/halakha/roshana.html
"There are several differences between Ashkenazim and Sepharadim in
the sound, content and blowing of the Shofar – and even in the Shofar
itself. Sepharadim blow during both the silent 'Amidah and the
repetition and blow a total of one hundred and one calls (101 is the
Gematria for Mikhael, Israel's guardian angel). The last one being a
Teru'ah Gedolah after 'Aleinu Leshabbeyah. Ashkenazim blow only one
hundred calls and the last one is a Teqi'ah Gedolah instead."
This site includes detailed practices for Rosh Hashana.
http://www.torah.org/learning/yomtov/roshhashanah/vol1no37.html
The Shofar: A Wake-Up Call
By Rabbi Yehudah Prero
"We find that when the Torah speaks of Rosh HaShana, it tells us "Yom
Teru'ah yih'yeh lachem", "a day of teru'ah (sounding the horn) should
be to you". Although the verses do not elaborate on what type of horn
or instrument is being sounded, our sages have taught us that it
refers to the Shofar, which is usually a ram's horn."
Shofar
http://www.s-hamilton.k12.ia.us/antiqua/shofar.htm
"The Shofar is the ritual instrument of the ancient and modern
Hebrews, the only Hebrew cultural instrument to have survived until
now. Of martial origin, the shofar was a priestly instrument in
Biblical times. According to the Mishna, two different forms of shofar
were used in the Temple: one made of ibex horn, its bell ornamented
with gold, was sounded at New Year and during the Yovel Days (Every
fifty years, after seven Sabbatical cycles of seven years, the the
yovel, or jubilee, year is observed); one made of ram's horn, with
silver ornamentation, was sounded on fast days. Today, its liturgical
use is restricted to New Year (Rosh Hashanah) and the Day of Atonement
(Yom Kippur).
One of the essential elements of Rosh Hashanah is the sounding of the
shofar. The shofar is made from an animal's horn, preferably a ram.
The cow's horn is not acceptable, nor is any animal horn that's a
solid piece.
The horn is blown 100 times every day of Rosh Hashanah upon the
command of HaShem with different meanings attached to the varying
sounds. The Tekiah is one long 'blast' with a clear tone. The
Skevarium is a 'broken' sighing sound of three short calls. The Teruah
is the 'alarm' of a rapid series of nine or more quick short notes.
The command to blow the shofar comes from the Torah, but no
explanation is attached. Rabbis have provided different reasons. It
acts as a reminder for the soul to enter into repentance. It is also a
warning to the Jewish people not to fall into temptation. It calls to
mind the blasts blown by Moses when he ascended from Mount Sinai for
the second time, after pleading with G-d for mercy for the Jews who
had worshipped at the alter of a false God.
The shofar blower recites two blessings - the community must listen to
the blessings and respond 'Amen' to both. It is forbidden to speak
once the first blast is sounded until the last one is blown.
http://www.ou.org/chagim/roshhashannah/theshofar.html
Rav Abbahu said, "Why do we blow a ram’s horn? The Holy One, Blessed
Be He, said: ‘Sound before Me a ram’s horn so that I may remember on
your behalf the binding of Isaac the son of Avraham, and account it to
you as if you had bound yourselves before Me."
"And Avraham lifted up his eyes and looked and behold, behind him a
ram caught in the thicket by its horns." (Breishit 22:13) This teaches
that the Holy One, Blessed be He, showed our father Avraham the ram
tearing itself free from one thicket and getting entangled in another.
The Holy One, Blessed be He, said to Avraham: ‘In a similar manner are
your children destined to be caught up in iniquities and entangled in
troubles, but they will ultimately be redeemed through the horns of
the ram.' "
Like Matzah on Pesach, which is a double symbol, expressing the ideas
of freedom and slavery, the Shofar is likewise essentially a double
symbol. On one hand, it reflects triumph and redemption, yet it also
represents "Fear and Trembling," (a book by Soren Kierkegaard on the
subject of the Akeidah). sighing and wailing, on the other.
According to the Talmud, the sequence of sounds should be "Tekiah,
Teruah, Tekiah." The Tekiah is an unbroken note representing the
positive, hopeful side of our attitude as we approach the Yom HaDin ,
the Day of Judgment. In between the Tekios is sandwiched a Teruah ,
representing our extreme anxiety as we approach the King of Kings for
Judgment.
However, there is a dispute in the Talmud as to the meaning of
"Teruah." One opinion is that it is a sighing, groaning sound; this
is what we call "Shevarim" (from the root "shavor," "to break") - a
note broken into three parts. The other opinion is that it should be a
wailing sound, a sound broken into many parts, as was heard in ancient
times, and as is still heard today, especially in the Arabian
countries, from women mourners. This is what we call the "Teruah."
Because of the uncertainty described above, we use both versions and a
combination of both versions, as follows:
Tekiah, Shevarim, Tekiah
Tekiah, Teruah, Tekiah
Tekiah, Shevarim-Teruah, Tekiah
When it is blown, traditionally, 100 sounds are produced. 30 right
before Mussaf. 30 during Mussaf and another 40 right after Mussaf,
basically because of the uncertainty in the nature of the "Teruah"
mentioned above. Which, actually, may be less of an "uncertainty" than
a feeling that both the attitudes of sighing and of wailing, befit
the aspect of being Omed L'Din, Standing for Judgment, before the
Supreme Judge of the World.
Generally the Shofar is blown by a person who is of sound moral and
religious character, not to mention possessed of a good set of lungs.
A competent Halachic authority should supervise the Shofar blowing, as
there are many complex laws and requirements involved with its proper
sounding. If a person cannot attend synagogue, the shofar may be blown
for him or her at home.
Reflecting one of the Names of the Holiday, "Yom Teruah," the "Day of
Sounding the Teruah, the Shofar is blown on both days of Rosh
HaShanah. When, however, a day of Rosh HaShanah falls on Shabbat, the
Shofar is, by Rabbinical Decree, not blown (for fear of someone
carrying the Shofar to a Master Baal Tokea (an expert at the art of
blowing the Shofar), for instruction, "carrying" being considered a
melacha, a purposeful, creative act, and therefore forbidden, on
Shabbat).
Additional information:
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."
There are several "new years" in Judaism.
Nissan 1 is the new year for the purpose of counting the reign of
kings and months on the calendar, Elul 1 (in August) is the new year
for the tithing of animals, Shevat 15 (in February) is the new year
for trees (determining when first fruits can be eaten, etc.), and
Tishri 1 (Rosh Hashanah) is the new year for years when the year
number is increased. Sabbatical and Jubilee years begin at this time.
Search strategy: rosh hashana
Shalom
Nellie Bly |
