THE JEWISH HOLIDAY CYCLE - 1

Rosh ha-Shanah

THE GRACE OF NEW BEGINNINGS

Sound on the new moon the shofar, at the darkening of the moon, the day of
our festival;  for it is a statute for Israel, a ruling of the God of Jacob.

~Psalm 81:4-5

The High Holidays mark one of the Jewish New Years - the birthday of the world - consisting of a holiday cycle that begins with Rosh ha-Shanah - the New Year - on the first two days of the month of Tishri and ends with the Day of Atonement - Yom Kippur - on the tenth of Tishri. The days between these two festivals have also become part of the cycle and are called in Hebrew Yamim Noraim - Days of Awe.

This long cycle of holy days is a time of profound renewal; it marks the end of the old year, from time immemorial a symbol of death and rebirth, is followed by the Days of Awe, and culminates with introspection and a personal and collective analysis of the great themes of human life linked to the passing of time: who we are, where we come from, where we are going. In ancient agrarian cycles autumn was a period of harvests and of preparation for the winter months to come, a time of spiritual indwelling, when nature all around us would display a last burst of colour before slowing down to the cold winter, Because of our inborn sensitivity to the changes in our environment, this is a time when we feel instinctually introspective and when spiritual renewal is the natural reflection of the changes occurring in the outer world. At this time of year we are able to draw on energies that are stored deep within our being and that form our spiritual reservoir, giving us strength and nourishment. In times past, autumn was the time when granaries were stocked up high with grains to sustain families throughout the winter. Think of this as a spiritual metaphor: a time for stocking up on Godliness to sustain us for the year ahead. The length of the holy days is also appropriate, for we need time to come to terms with our relationship with God, cleanse the bond with the divine and with the community from our wrongdoing, and reenter the mystery of renewal.

Rosh ha-Shanah marks the seventh, and thus a very special, new moon. This is the New Year of Israel, a time of renewal that is heralded by the blowing of the shofar, the ram's horn, whose sounds alerted Israel to God's close presence on Sinai before the Covenant was forged. The New Year is celebrated on the first two days of Tishri (Reform Jews only celebrate the first day) and marks the anniversary of the creation of the world. The most important place for the observance of Rosh ha-Shanah is the synagogue and not the home, and the liturgy's most relevant theme is that of God as King - melekh - the One who in the beginning created the world and that the creation continues to unfold. Rosh ha-Shanah is at the same time the end of one cycle and the beginning of another. This is a time when we open to the grace of new beginnings, when we can progress through the great power of the King and the small things in our lives can melt into His creation.

Because Rosh ha-Shanah falls on the seventh new moon, there has always been a little confusion for the worldwide Jewish community in comprehending the starting times of the New Year. The practical solution was found, therefore, to add two days to the celebrations (Reform Jews only celebrate for one day).

Meaning

It has been suggested by Rabbi Yehuda Aryeh Leib of Ger that Rosh ha-Shanah actually refers to the state of being before the differentiation of the divine emanation into separate parts. It is with this original state of formless being that we make contact again on Rosh ha-Shanah, aided by the soundless words of the shofar.  Rosh ha-Shanah in the Torah was originally called Yom Teruah, which literally means the "Day of Sounding the Shofar". It was not called the New Year until Talmudic times.

The sounds of the shofar are symbolically intended to awaken us from the unconsciousness that may have developed during the previous year. The New Year gives us a chance to become conscious again, to renew our connection with God and existence.

Traditions and Customs

The month before Rosh ha-Shanah - Elul - is a time to get ready for the festive period. The shofar is sounded at the end of every morning synagogue service, its extraordinary sound awaking the community to the important time ahead. Sound stirs the emotions, and the ancient shofar provides a response in us to the mystery celebrated at the New Year. Elul is a time of culmination - when people go to their family graves and remember the past before moving towards the new. Ready to begin the New Year, we give our thoughts to others, and we send out cards of good fortune. As Rosh ha-Shanah comes close, everyone prepares -  the annual ark covers and the cover of the reading table are set aside. The white covers are used instead, symbolizing purity. The men by tradition go to the mikveh - the ritual bath.

The most important ritual of Rosh ha-Shanah, occurring during the synagogue ceremonies, is the sounding of the shofar. This was the ram's horn sounded on Mount Sinai when the people of Israel first felt the presence of God.

There are three shofar sounds - tekiah, which is one long blast; shevarim, three short blasts; and teruah, nine staccato blasts. The sound of the shofar is a blessing - the blessing of awakening, and new beginnings. At the sound of the shofar, the Utaneh Tokef  hymn is sung, describing the deep feelings experienced by humanity when facing God who stands in judgement over us all.

Another important part of Rosh ha-Shanah centers on the Book of Life. Tradition tells us that God holds both the Book of Life and the Book of Death. In these books, every individual's name is written. This is symbolic of endings and beginnings, of the realization that our lives are frail and dependent on powers greater than us. The realization of vulnerability helps us to receive the gift of life from God.

Symbols

Rosh ha-Shanah is the birthday of the world. It honours the creation of the universe and spinning of the weave of time that binds us all together. There also exists a Jewish tradition that deems Rosh ha-Shanah not to be the beginning of the world but the beginning of human life in the world, and thus the beginning of the long and intimate relationship between God and His people. Thus, as well as honouring new beginnings, Rosh ha-Shanah celebrates the importance of human life as the receptacle of divine love. History, blessing, and rituals began when Adam took the first steps into the Garden that was created for him. In accord with both traditions, the Torah reading chosen at the synagogue for Rosh ha-Shanah is not the story of creation (Gen. 1:1) but the stories of the birth of Isaac and the birth of Samuel - both accounts telling of new life born from barrenness.

On the first day of Rosh ha-Shanah, we read in scripture the story of Sarah giving birth to Isaac. The figure of Sarah is central to the meaning of Rosh ha-Shanah - she is an old barren woman married to an old man who hears three mysterious men outside her tent predict that she will become pregnant. She laughs at the absurdity, even though she believes in God and divine prophecy. When she does become pregnant, she names her son Isaac which means "laughter". New beginnings are always unexpected. They occur at a threshold where the old is passing aways and we don't yet know what is going to happen. In fact we may think that life is coming to an end, like Sarah, who, believing that before her was only death, was stunned to learn she was with child. There is little we can do to prepare for the unexpected, except honour and celebrate the ebb and flow of life through our bodies, hearts, and spirits. This is perhaps the deeper meaning of Rosh ha-Shanah - one of opening, and allowing the hand of God do its works through us.

Rituals

As mentioned before, Rosh ha-Shanah is rooted in the communal, synagogue experience. But there are a number of folk and family customs. Even as we begin the period where we stand in judgement, we celebrate life: we light candles, we dip apples and hallah in honey (sweetness upon sweetness), and, of course, we have a festive meal with blessings from family and friends. It is the tradition on Rosh ha-Shanah afternoon to go to a body of living water (stream, ocean, river), and symbolically cast out our failings by throwing bread crumbs into the water. This act is called tashlikh in Hebrew, and it is symbolic of renewal. The ceremony may be accompanied by a reading of Micah 7:18-20, Psalm 118:5-9, and Psalm 13 and 130. Among these, in particular, the verse "You will cast your sins into the depths of the sea" (Mic. 7:19) helps us articulate the symbolic significance of the ceremony.

Judaism often seeks to ground the mystical in a very concrete action. The simple act of standing by a body of water and dissolving our heavy load is wonderfully powerful. Another custom is to gather and recall the times we have succeeded in our tasks during the year and remember projects that we hope to succeed in during the coming year.

Arts and Crafts

One of the ways to prepare children and adults alike for the celebrations of the High Holy Days is to make cards at home. You can make these either by employing traditional papercut designs that are photocopied and colored in by the children, or by making up original cards using your unique talents. The writing on the cards can itself be a source of both learning and inspiration, through quotes of biblical passages or personal messages updating family on the recent events of your life. Making holiday cards is a wonderful family activity in which everyone can participate.  You may be able to find illustrations of sample cards on Google with a relevant search on "Images" to inspire you. You can copy some of these designs and adapt them for your personal use, or draw new ones born from your imagination. Honour Rosh ha-Shanah to all those you know around the world.

Rosh ha-Shanah Dessert

DRIED FRUIT TSIMMES
12-16 SERVINGS PAREVE

This dense, sweet fruit compote can be used at any holiday during the year. And a great idea is to start out the year with this dish!

ASSORTED DRIED FRUIT:

0.450 kg. apricot
1.450 kg. pitted prunes
Other dried fruits, such as pears, dried apples, necatrines, etc.
1 cup whole pecans or walnuts
1 sliced lemon
1 sliced orange
2 cinnamon sticks

Use any combination of fruits that you like, taking care not to use fruit that will disintegrate when cooked for a long time. Remember, this is a really stewed fruit.

Put all fruit in a large saucepan and cover with water. Add cinnamon sticks and cloves. Bring to a boil and then reduce heat to a simmer. Add the sliced lemon and orange. After the mixture has cooked for about 15 minutes, add the nuts. Stir occasionally to keep from sticking. Cook until the liquid is syrupy, but not dry. Serve cold or at room temperature. Can be stored for a month in the refrigerator, if kept well covered.

Kavvanot - Meditations:
Modern Expansions and Personal Preparation

If we imagine that the end of a cycle is like a narrow crack between two rocks through which we must pass in order to reach the landscape of newness, the the New Year - that magical time of change, transformation and renewal - is about letting go of everything that will prevent us from passing through that narrow crack. It is about shedding old attitudes that we keep but that no longer serve us when relating to others, about ridding ourselves of old remorse, anger, frustration. The New Year is a wondrous opportunity for cleaning one's spiritual house: review what is weighing on your spirit and let it go, die with the old. If you do this as a spiritual practice you will enter the morning of Rosh ha-Shanah completely renewed and bathed in a fresh glow of light, like a dewdrop on an autumn morning.

The process of renewal and cleansing starts from the individual and extends to the social: honour your friends and loved ones one by one, thinking of them and meeting them individually. Make time to renew your bond with each one and gift them with a few very personal and intimate moments. These are the moments of blessing when, together, we do nothing but be together, feeling each other, and speaking gently from the heart. This is the most wonderful grace of new beginnings.

BLESSING FOR THE APPLE AND HONEY

Praised are You, Lord our God, King of the Universe, who creates the fruit of the tree.

 Glossary of Terms and Traditions of Interest

• Apples and honey - The evening before Rosh ha-Shanah, before the festival lights are lit and before the kiddush is recited, traditionally a piece of apple is dipped in honey. She-he-heyanu is spoken and the words May it be God's will to grant us a good and a sweet year are also spoken. On the second night of the festival it is also a custom to eat a fruit that is not one common to the prior season and then recite the She-he-heyanu once again.
• Ba'al Tokayah - The person who sounds the shofar during the High Holy Day period: literally means "Master of the Telziah".
• Kittel -A white garment worn on the Holy Days that represents purity and is a symbol of Jewish faith.
• L'shanah tovah tikatayvu - "May you be sealed for a good year". The Rosh ha-Shanah greeting that is given to all those who are met and that offers the hope that the other will be sealed in the Book of Life - a gesture that guarantees joy in the coming year.
• Rosh ha-Shanah - Literally "Head of the Year".
• Shevarim - One of the sounds made by the shofar, consisting of three short broken notes.
• Shofar - An instrument made from the horn of a ram. It is sounded every morning during Elul, on the morning of Rosh ha-Shanah, and at the conclusion of Yom Kippur.
• Tekiah - One of the sounds of the shofar, consisting of one deep note that ends abruptly.
• Tekiah gedolah - a long tekiah.
• Teruah - Another of the sounds of the shofar, consisting of nine short broken notes that make a wavering sound.
• Yamim Noraim - "Days of Awe": the then days beginning with Rosh ha-Shanah and ending with Yom Kippur. First used in the Middle Ages, the expression described both the sense of horror at the persecutions of the time and the awe for God.

Blessings

The traditional greetings for Rosh ha-Shanah are Shanah tovah ("A good year") or Le-shanah tovah u-metukah tikateivu ("May you be inscribed for a good and sweet year"). The blessing of Rosh ha-Shanah is in a new beginning, and before blessing others one should contemplate what the meaning of a new beginning is within the context of a particular life. What is this new beginning for me today? Rabbi Schachter-Shalomi expresses the following thoughts on the blessing of starting a new page in the Book of Life:

...improve your deeds. I must examine the issues in my life to discover which changes are necessary, because without them my life is too terrible to live. Unless I write myself into the Book of Life, I am certainly not going to live for another year. I must renew my will to live. Each of us must try to write a page in the Book of Life, consisting of what we desire in the coming year.

Following are some of the traditional blessings for Rosh ha-Shanah:

Praised are You, God, Ruler of the Universe, for granting us life, for sustaining us, and for helping us to reach this day. 

Baruch, Ata, Adonai Eloheynu, sheheyann, I kiyamanu, vhigiyanu lazman hazeh.

KIDDUSH FOR ROSH HA-SHANAH MORNING

Blessed are You, Lord our God, Ruler of the Universe, Who has sanctified us with His commandments and commanded us to kindle the light of the festival. 

Baruch Atah, Adonai Eloheynu, Melekh Haolim, asher kidshanu b'mitzvotav, v'tzivanu lehadlik ner shel yom tov.

TRANSITION

Be quiet, my soul, be quiet.
Let the waves take you one by one
and sail you to the crescent of the moon.
Yes, the world is roaring
and there is work to do...
but to-night, my soul, to-night is yours
to behold
the beauty of the december sunset
as the year prepares to yield
and take its place in history.
                                               ~MONIQUE PASTERNAK

T'SHUVAH

Like ripe fruits
our lives have fallen back to earth
to release their seeds on the spiral of time.
As we lie awake in the dark tunnels of turning,
the electric nights of Elul tear
at our flesh; in the morning
the sound of the shofar
our sole link to memory
breaks the air and calls the soul.
For 40 days and 40 nights
we waver, suspended, until 
naked in its promise the seed stands
and the spark of judgement returns
to ignite our life.
                               ~MONIQUE PASTERNAK

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NOTE: The Holiday Cycle series is freely excerpted from Traditions by Sara Shendelman & Rabbi Dr Avram Davis (1998).