Special Features A Rosh HaShana Thought S'fardim have been saying Slichot since the beginning of the month. Ashkenazim just began this past Motzaei Shabbat. On Erev Rosh HaShana, we will say a very long Slichot service. During Aseret Y'mei T'shuva, most of us continue saying Slichot. Slichot are said on Yom Kippur. But Slichot are conspicuously missing from RoshHaShana. No Vidui either. Some even skip, on R.H., the lines in Avinu Malkeinu that mention sin. It might seem strange to have this two-day hiatus from the main task and challenge of these Days of Awe. Rosh HaShana helps us put things in perspective. True, the main theme of the season is Repentance. But we do not approach that awesome task without an important set of credentials and connections. Being G-d's loyal and proud subjects, and prclaiming him as King on this anniversary of G-d's Kingship. Being descendants ofAvraham and Yitzchak, we call to our attention (and G-d's) - with our prayers, Torah reading, choice of Shofar, and sound of Shofar - the ultimate model of devotion and dedication to G-d. We don't do this only to proclaim who we are. We do it to say: See that?! That is the kind of Jew I am, or at least, want to be. Thus,using the Shofar (and our prayers) to proclaim G-d as King and to mention the various Remembrances, tell us who we are and what value our Slichot and Confession can and should have. Now we understand Repentance - why He not only copmmands us to do T'shuva, but also promises that He will bring us back to Him. Not only doesG-d command us to "circumcise our hearts" to become receptive to reproach, but He also promises that He will help us soften our heart's callousness. When we hear the sounds of the Shofar, we must be motivated to redouble our commitment to Torah and Mitzvot, to true T'shuva, because we will then have a better picture as to Who He is and who we are. Rosh HaShana allows that break in the intense process of Slichot and all that accompanies it, and gives us a sharp focuson our lives as Jews. SHOFAR First and foremost, before any of the themes mentioned below, is the main reason and kavana for doing ANY mitzva - because G-d commands it. The phrase L'SHEIM MITZVAT SHOFAR should run through our minds from the Brachot of the shofar-blower, from the first blast to the 100th. The Torah says that the first day of the seventh month shall be a T'RU'A day. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. Furthermore, we are to hear that sound three times, and that sound is to be preceded and followed by a P'SHUTA, aplain, long blast which we call T'KI'A. Our Sages disagree as to exactly what a T'RU'A is supposed to sound like. Crying, wailing, sobbing, moaning, or some combination thereof. The result of this difference of opinion are the sounds we call SH'VARIM and T'RU'A, and the combination of the two, known conveniently as the SH'VARIM-T'RU'A. Therefore, to satisfy theTorah's requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations: T'KI'A | SH'VARIM-T'RU'A | T'KI'A T'KI'A | SH'VARIM | T'KI'A T'KI'A | T'RU'A | T'KI'A These 30 blasts - preceded by the brachot - are sounded at one "sitting", follow the reading of the Haftara, before the Torahs are put back into the Aron. Although we stand for shofar blowing, this set of blasts is called T'KIYOT D'M'YUSHAV, "the shofar sounds of sitting, to distinguish them from those sounded during theAMIDA. (We stand for the "sitting" Shofar-blasts.) Although the requirement of the Torah will be satisfied with these 30 KOLOT (sounds or blasts), the Sages instituted the practice of sounding the Shofar during the Amida - specifically with each of the three main brachot of the Musaf Amida - MALCHIYOT (Kingship), ZICHRONOT (Remembrances), and SHOFAROT (Shofars). Some shulsblow during the repetition of the Amida only; others blow during the silent Amida as well. And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 is not only a round number, it also conveys the feeling of fullness and completeness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated withthe Shofar sounds. This fulfills the sense of "YOM T'RU'A there shall be for you", more than a lesser number would. There is also another reason given for the 100 blasts, having to do with the lament of the mother of Sisra, as recorded in the Book of Sho'f'tim.
Symbolisms and Kavanot for Shofar Based on the Menorat HaMa'or as presented in Rabbi Yoel Shwartz's Zichron T'RU'A While listening to the Shofar, it is appropriate to keep all/some of the following themes in mind: G-D'S KINGSHIP Rosh HaShana corresponds to the 6th day of creation, the day human beings were created. Since it is the day that G-d's subjects, so to speak, came into existence, it follows that He became King on that very same day. We therefore consider Rosh HaShana to be the Coronation Day of the Supreme King. To herald that event, wesound the royal trumpets - the Shofar. This concept of G-d's Kingship is one of the major themes of Rosh HaShana. One of the three central brachot of the Rosh HaShana Musaf is Malchiyot - Kingship. In that bracha, we quote ten p'sukim from Tanach that deal with this theme. The T'KI'A (a long monotonic, unbroken blast)is associated with this aspect of Rosh HaShana. The T'KI'A is a happy and proud sound. Although other emotions claim our attention, one should be happy and proud on Rosh HaShana as we reaffirm our loyalty to the King of Kings. CALL TO REPENTANCE The Shofar is the alarm that (hopefully) wakes people up to the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar. Tradition tells us that when Moshe went back up the mountain to ask G-d to forgive the People for the Sin of the Golden Calf,his departure from the camp was accompanied by the sound of the Shofar, to inspire the People to truly repent their ways. Thus is Shofar associated with embarking on the road to spiritual Return, for all times. AKEIDAT YITZCHAK One of the most prominent elements of Rosh HaShana is the Binding of Isaac and its significance for the People of Israel. The choice of a ram's horn as Shofar, the Torah reading of the second day, the main focus of the Zichronot bracha of Musaf, and Tashlich, all point to the Akeida as a major theme of the day. When westand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Patriarchs and Matriarchs whose commitment to G-d is exemplified by the Akeida. The Chafetz Chaim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The notable exception isG-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are the descendants of Avraham and Yitzchak and have inherited from them an absolute and complete dedication to G-d's Word, the Torah. MATAN TORAH The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing". When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot. In essence, this is the foundation of T'shuva. The Shofar reminds us of our commitment to keepthe Torah; repentance is G-d's gift to us when we fail in that commitment. The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear His voice directly anymore (as we had heard during Dibrot 1,2), was our promise to listen to the prophets, starting with Moshe and continuing throughoutthe generations of prophecy. This aspect of Shofar, then, is the follow-up of the previous item - Matan Torah. INSTILLS FEAR "If a Shofar sounds in the city, will not the People tremble?" Think of the wail of an air-raid siren - the feelings of dread that it gives us. Think of the apprehension we feel when we hear the siren of an ambulance - the reminder of human frailty and illness. These are some of the feelings that should infuse us when wehear the broken sounds of the Shofar. Churban Beit HaMikdash should also be kept in mind while hearing the Shofar. The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith withG-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban. Ingathering of the Exiles is described by Yeshayahu as being accompanied by the sounding of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective". The Great Judgment Day is associated with the sounding of the Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we will also do so on a different scale "after 120 years" and "at the end of days". T'CHIYAT HA'MEITIM is also associated with Shofar. Thinking of this gives us a broader perspective on what G-d expects of us and what is in store. Note that the words SH'MA, LiSHMO'A, NISHMA (as in Na'aseh v'), etc. do not only refer to physical hearing. They most often imply understanding as well. Our commitment at Sinai was "We will do, and we will understand (what G-d wants of us)". Similarly, the bracha for Shofar - LiSHMO'A KOL SHOFAR implies that understandingis essential to the mitzva. We must understand the sounds of the Shofar and their multidimensional messages to us. Seuda Shlishit Alert Shabbat is still Shabbat, even though this one is also Rosh HaShana. And that means that we are required to eat three Shabbat meals. However, since Motza'ei Shabbat is the 2nd day of Yom Tov, one should not eat too much at Seuda Shlishit, nor should it be eaten too late in the afternoon. This is so to avoid spoiling one'sappetite for the Yom Tov meal at night. In fact, one should ideally eat before Mincha K'tana time - about 3:15pm. The long R.H. davening makes things more difficult. PLAN AHEAD. TIDBIT: Every Friday night, we follow the Amida of Arvit with the recitation of VAY'CHULU HASHAMAYIM. We had just said it in the Amida, and we will be soon saying it over a cup of wine at Kiddush. Why do we also say it right after the Amida. The answer is Friday night that is Yom Tov. Notice the Amida of Leil Rosh HaShana. Variousreferences to Shabbat, but no VAY'CHULU. In order to say it in davening, as well as at home with Kiddush, the practice developed to say it right after the Amida of Yom Tov (when it falls on Shabbat). Somewhere along the line, that once in a while practice of saying VAY'CHULU after the Yom Tov Amida that does not containits own VAY'CHULU, became an every Friday night thing to say. Tashlich - What it isn't & what it is Tashlich is NOT a hocus-pocus magical method for ridding oneself of sins. It just ain't that easy. One must do sincere T'shuva, pray to HaShem, say Vidui, and if interpersonal sins are involved (which they inevitably are), one must appease those he/she has hurt and receive their forgiveness before T'shuva can succeed. Onecannot go to the waterside, say some passages, throw some crumbs into the water (a practice which poskim frown upon, to say the least), and walk away with a clean slate - without some hard, real repentance. In fact, there have been famous rabbanim in previous generations who have banned Tashlich in their communities so that people should not slacken off from the major challenges of the Yamim Nora'im - T'shuva and Prayer. There are other authorities who did not mention the custom of Tashlich in their works, since it does not appear in the Talmud or other early sources. For example, the Vilna Gaon's practice was/is not to do Tashlich. Yet Tashlich is a wide-spread minhag in most Jewish communities around the world. It is generally "done" on the first day of Rosh HaShana, unless that is a Shabbat, in which case it is "done" on the second day of Rosh HaShana. If it is difficult to go to Tashlich on Rosh HaShana, or for some reason one wasn't able to sayitit may be said during Aseret Y'mei T'shuva, or afterwards until (and including) Hoshana Rabba. The lead passage of Tashlich gives us the origin of its name, and probably the main origin of the custom itself. The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our sins into the depths of the sea." This is our T'shuva goal - to repent so sincerely, that G-d will erase our sins completely. Kings of Israel were anointed by the riverside. Water is the symbol of life, of Torah, and of continuity. On Rosh HaShana, when we celebrate the coronation of the King of Kings, we go to the river (or other body of water) as a reminder of this theme of the day. The Midrash tells us that the Satan received G-d's permission to attempt to dissuade Avraham Avinu from going to Mt. Moriah to sacrifice Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop Avraham. The river becamea symbol of dedication to G-d. On Rosh HaShana, the anniversary of the Akeida, we go to the riverside and "remind" G-d, and ourselves, of the dedication of our ancestor Avraham, and to rededicate ourselves to Torah & mitzvot. There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimmel Midot. They are an essential element in the Slichot and T'shuva process, and are integrallybound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period. The text for Tashlich varies from machzor to machzor. In this Pull-Out, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough".After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature, where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service. Tzom Gedaliya Because Tzom Gedaliya is during Aseret Y'mei T'shuva, we tend to think of it in the context of Rosh HaShana and Yom Kippur. This is natural, but it causes us to sometimes forget that it is one of the 4 fasts associated with Churban Beit HaMikdash. Note that Beit HaMikdash is one of the themes of Shofar, so this aspect ofTzom Gedaliya is not out of place. As difficult as it might be to fast a mere week before "the Big Fast", one should make every effort to fast and daven well on Tzom Gedaliya. Sins caused the destruction of the Beit HaMikdash. T'shuva can help rebuild it. This gives Tzom G. an extra dimension because of its location onthe calendar. Bottom line: take Tzom Gedaliya seriously. It will serve you well in preparation for Y.K. ASHREI HA'AM... Picture this. A person is standing at a street corner, waiting to cross the street. He looks both ways and is about to cross the street when he becomes aware of an incessant beeping sound. He ignores the beeping, assuming it is some car alarm in the nearby parking lot, and of no importance to him. As he steps into the crosswalk,a truck that has been backing up comes to a screeching halt a mere inch from hitting him. The driver jumps out of the truck and berates the man for his recklessness. "Didn't you hear the warning beeps of my truck as I was backing up?", asks the driver. The man thinks for a moment and amits that he heard the beeps but wasunaware of their significance. It is not enough to hear the sound. You must know what it means. It is not enough to hear the Shofar. You have to understand the meanings of the sounds, and act upon them. Happy are the people who KNOW the T'ru'a... [The Rosh Hashana Homepage]
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