Rosh HaShana This Shabbat is the 1st day (of 355); the first Shabbat (of 51) of 5767 The Torah Tidbits Team wishes you and yours a Good, Sweet Year - ZACHREINU L'CHAIM, MELECH CHAFETZ BA'CHAIM, V'KOTVEINU B'SEFER HACHAIM, L'MAANCHA ELOKIM CHAIM HALACHIC TIMES Times for Tzom Gedaliya Note: When Israel switches to Summer time (DST), we include in the Candle lighting chart the earliest time one may light candles, in addition to the "official" time to light. This is useful to those who "take Shabbat early" Rosh HaShana Candle lighting & Havdala Times Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. WORD OF THE MONTH In the time of Sanhedrin, past and future, Rosh Chodesh is proclaimed by the head of Sanhedrin, sometime from sunrise onward. Then Rosh HaShana will have to have begun the previous night. In order for this to happen, we would begin RH the evening following 29 Elul, regardless of whether eye-witnesses to the first visibility of the lunar crescent show up that night, the next day, or not. Technically, if they do, that day (the one following 29 Elul) would be Rosh HaShana, and that's it. If witnesses don't show, then the following day would be RH. And this first day? Nothing really. This doesn't work well. It's not just the witnesses, it's the notification of Jews all over Israel that's needed. Therefore, our Sages decreed that RH shall be two days (like one long day). We then can treat both days with the seriousness (and joy) they require. Not Just Calendar-Coincidental The above notwithstanding, it is useful to look at the Shabbat Rosh HaShana situation as more than a coincidence of the Calendar and a rabbinic decree to handle a hypothetical possible occurrence. Our Sages could have said that when RH falls on Shabbat, one must be careful not to carry the Shofar in an un-eiruved area. Make sure the Shofar is ready in shul from before Shabbat. These precautions would have been expected, in order to facilitate the fulfillment of the Torah's mitzva of Shofar. To ban Shofar from the Torah- ordained first of Tishrei is unusual, to say the least. The reaction of the fellow referred to in the paranthetical remark above was understandable. How can you NOT blow Shofar on Rosh HaShana? What's Rosh HaShana with- out Shofar? That's the key question. And Shabbat is the answer. The Shofar proclaims HAYOM HARAT OLAM, today the World was created. Shofar and Rosh Ha- Shana say that HaShem is the Creator and King, once a year. Shabbat says it every week (and really, every day) of the year. The Shofar reminds us of Akeidat Yitzchak, Matan Torah, and several other things. ZACHOR is Shabbat's middle name. We remember the Shabbat, but it, in turn, reminds us of our commitment to G-d. The essence of Shabbat is that we acknowledge that everything is a gift from G-d and that He can therefore command us to abstain from exercising those creative gifts on that special day of the week. This idea applies to the Akeida too, in an extreme way. Avraham was given the son he so longed for, and them G-d commanded him to take Yitzchak and offer him up as a korban on the Mizbei'ach. We leave it to the TTreader to find additional elements of the Shofar that are "covered" by Shabbat. Our conclusion: Rosh HaShana on Shabbat without Shofar works out okay because Shabbat is the Silent Shofar that forms the day of Rosh HaShana into a ZICHRON T'RU'A. Rosh HaShana Torah Readings & Haftarot First Day According to Tradition, Sara Imeinu was "remembered" on Rosh HaShana. She became pregnant, and subsequently gave birth to Yitzchak, despite her advanced age of 90. On the first day of Rosh HaShana we read perek 21 of B'reishit, from Parshat Vayeira, about the birth and early years of Yitzchak, and about the Sara-Hagar-Yishmael episode. This first section of the reading is contained in a single Parsha S’tuma, is made up of 21 of the 34 p’sukim, and is divided among the first five of the seven Aliyot for Shabbat-Rosh HaShana. (When the first day of RH is not on Shabbat, this portion makes up the first three of five Aliyot.) The last part of this reading is a single Parsha P’tucha of 13 p’sukim and is about the treaty made between Avraham and Avimelech. This part of the reading is divided between the last two Aliyot of the first Torah (i.e. Shishi and Sh’vi’i when RH is Shabbat, and R’vi’i and Chamishi when RH falls during the week). Commentaries point out that it was in the merit of the prayers of Avraham on behalf of the people of Avimelech's household, that his (Avraham's) and Sara's prayers for themselves were also answered. This fits with one of the powerful themes and messages of RH, namely the power of prayer. 2nd Torah, 6 p'sukim, Bamidbar 29:1-6 Haftara, 38 p'sukim, Shmuel Alef 1:1-2:10 The silent nature of the Amida is attributed to Chana and the way she prayed at the Mishkan. The main connection to the Torah reading and the guiding force, so to speak, as to the choice of haftara for the first day of Rosh HaShana, is the story of a woman who was barren for a long time and then was blessed with a child. Sara in the Torah reading and Chana in the haftara, are joined by Rachel from the haftara of the second day. In a different way, we can add Yosef HaTzadik, who was also “remembered” by G-d. Tradition tells us that he was removed from prison to appear before Par’o on Rosh HaShana. Since Yosef's removal from prison and his successful experience before Par'o can be seen as the beginning (the very early beginning) of the Egyptian sojourn of the family of Yaakov - who became the People of Israel... and everything that followed - it could be suggested that the Yosef-Rosh HaShana connection can explain the statement in Kiddush on Rosh HaShana eve that it is a commemoration of the Exodus. Mincha... SPECIAL REMINDER Second Day First Torah, 24 p'sukim B’reishit 22:1-24 We stand before G-d on Yom HaDin and we proclaim that we are not only the biological descendants of Avraham and Yitzchak (and Yaakov), but their spiritual heirs as well. We are not just telling stories; we are inspired to emulate our forefathers and develop a total commitment to G-d and Torah. Perhaps it is much more than that. The old question about the zebra (of Shel Silverstein’s poem), as to whether it is a black animal with white stripes or a white animal with black stripes, is very applicable to that average Jew. Each of us does mitzvot which earn us credit, so to speak, and sins that are held against us. Whatever the ratio, the question is what kind of Jews are we. Am I a good Jew with episodes of sin or am I a wicked Jew who does mitzvot from time to time. And this is not merely a matter of numbers. It is possible that we are evaluated as good Jews who slip, even if the slipping is significant... because we are the descendants of the Avot and Imahot. This is part of why we focus on the Akeida so often on Rosh HaShana. 2nd Torah, 6 p'sukim, Bamidbar 29:1-6 Haftara, 19 p'sukim, Yirmiyahu 31:2-20 The readings of Rosh HaShana are not just Bible stories and we shouldn’t take them as such. We read about an amazing love relationship between G-d and His people, us. Emotion is the key. We need to “open up” on Rosh HaShana, so that we can see the vital nature of T’shuva and of our membership in Klal Yisrael. And it is not just we who must warm to the relationship between HaShem and Am Yisrael. G-d too, so to speak, will hopefully respond to the feelings He has always had for us, and relate to us as He related to the Avot and Imahot. Tashlich... Notes on Candle Lighting & Havdala Friday right before Shabbat Motza’ei Shabbat When lighting the candles on the second night, it is proper to recite the brachot first and then to light the candles. It is forbidden to strike a match or flick a lighter on Yom Tov. Transfer of a pre-existing flame to a match or candle is permitted. What- ever you use to light the candles may not be extinguished. Just put it down on a safe surface and let it go out by itself. SHE'HECHE'YANU YaKNeHaZ Sunday night By the way, it is only the transition from a higher Kedusha to a lower that is accompanied by the recitation of Havdala. That includes Shabbat to weekday, Shabbat to Yom Tov, Shabbat to Chol HaMoed, and Yom Tov to Chol HaMoed. It does not include Yom Tov to Shabbat or Chol HaMoed to Yom Tov or Shabbat, because we then go from a lower sanctity to a higher one. SUGGESTION If you are still in your Amida when the congregation is ready for Kedusha, then you have to stop, wait, and listen - but you do not say Kedusha with everyone else. Don’t worry. Your listening is considered “K’ILU”, as if you are saying it. Except that you are not saying it, because you cannot interrupt your own Amida. Nor can you continue davening while the KAHAL is saying Kedusha. Stop, look, and listen. It is important not to inconvenience others in your attempt to daven better. Violating interpersonal mitzvot while seeking to fulfill a Jew-to-G-d mitzva is kind of counter-productive. What you will mostly miss out on are the many PIYUTIM, liturgical poetry, that was added to the siddur and machzor over many centuries of Jewish life and experience. The PIYU- TIM are beautiful and precious to us, but they do not supersede the saying of the Amida. Also, there is nothing wrong with davening in Hebrew and looking over to the English translation to help you understand what you are saying. It is even permitted (and maybe prefer- able) to daven in English, if you don’t understand the Hebrew at all. Hatarat Nedarim Believe it or not, eating that cookie for that person is the same (sort of) as eating a cheese burger or ham sandwich. Sounds like an exaggeration, but it really isn’t. Eating ham violates the prohibition against eating the meat of non-kosher animals. Eating that cookie violates (for the one who took the vow) the prohibitionof profaning one’s word. And, we can suggest, that the one who eats the CCC (that's chocolate chip cookie) is even a little worse! Eating ham is a sin. Eating a cookie isn’t a sin, except for the one who swore he wouldn’t eat them. So the vow-taker creates upon himself an additional possibility of sinning, where none need have existed. You want to abstain from something, do it. But don’t swear to it. You want to do good things? Do them. No need to swear and put yourself in a difficult situation. A person who undertakes (without the protection of saying B’LI NEDER) to, let’s say, give Tzedaka every day has created new pitfalls for himself. Every day that you don’t give Tzedaka constitutes a violation of pledges. Serious offense. Could have been avoided. And now we turn to HaShem and ask him to dissolve the rest of our sins as only He can - like our Hatarat Nedarim. ASHREI H'AM YO'DEI TREUA... This pasuk in T'hilim does not say, "hear" the shofar; it says KNOWS the sound of the Shofar. There's a big difference, even though the same word is used for both hearing and knowing (or understanding). LISHMO'A. To hear. And some- times it means to understand. Our commitment at Sinai, for example, was NAASEH V'NISHMA. "We will do, and we will understand (what G-d wants of us)". Not just "we will hear". Can we not suggest that the bracha for Shofar - LiSHMO'A KOL SHOFAR, implies that understanding is essential to the mitzva, not just hearing the sounds. We have to hear, and understand, and not misunderstand. And we have to react appropriately. Everyone except for the profoundly deaf, can HEAR the sounds of the shofar. But do you straighten with pride of membership in the Jewish people when you hear the T'KI'A? Are you humbled and broken when you hear the broken wail of the T'RU'A or the sob of the SH'VARIM. Does the T'KI'A remind you of the experience of MATAN TORAH? Do the broken sounds inspire you to introspection and set you on the path to T'shuva. You hear the sounds - but you do not know what they mean! Maybe you think it is a car alarm, or a sound coming from the nearby construction site, or maybe you just aren't thinking at all. You hear the sound, but it doesn't dawn on you that you are being warned of some danger. And you step into the road, just as the truck backs up. So too, it is with the sound of the Shofar. Many, many Jews go to shul to hear the Shofar. They hear the sounds, but do they know what the sounds mean? Do we heed the warning of the Shofar? Are we moved to rise to the challenge of T'shuva? Are we inspired to strengthen our commitment to Torah and Judaism? Are we going to work harder to improve ourselves as individuals and as a community, so that we will do our share in hastening the Moshiach? Or will we continue walking into the path of the oncoming truck? ASHREI HA'AM YO'D'EI T'RU'A... Happy (or fortunate) is the Nation who KNOWS the T'RU'A... We must hear the Shofar, must understand its meanings, must let its sounds and meanings penetrate to our minds, hearts, and souls. The Shofar must bring about a "shipur" (a spiritual improvement). Then we may consider ourselves truly fortunate and happy to be the Nation that knows the T'RU'A. A shofar predominantly consists of the tough protein material known as keratin. The same material as in hair, nails, and hooves THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean The Rebellious elder The suspected Adulteress The High Priest A Tribal President Boundary Disputes The subject matter of this lesson is more fully discussed in volume 1 chapter 1 of Jewish Jurisprudence by Emanuel Quint & Neil hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il Religious and Ethical Challenges of Money [3] by Dr. Meir Tamari Amos echoes all the prophetic books when predicting national destruction, as he proclaims: "for three sins of Israel and for four I will not forgive them. In that they sold the righteous for silver [bribery which leads the judges to discriminate against the innocent] and the poor for a pair of shoes [even for the slight gain of a pair of shoes or defrauding even of their shoes. Rashi sees this as the rich buying up the fields of the poor and thereby preventing the entry of others; legal perhaps but immoral]. They pant after the dust of the poor [oppressing and humiliating them until the dust covers their heads] and distort the way of the humble [forcing them into corrupt ways as an escape from oppression] " (Amos 2:7-8). The Temple was destroyed by Titus and the long Jewish galut began, inter alia because: "they loved money" (Yerushalmi Yoma 1:1), which in turn caused social turmoil, economic suffering and oppression; "they insisted on their full legal rights" (Bava Metzia 30b), refusing to go "lifnim mi shurat hadin". Not only does punishment flow from immoral business and economic actions but so does salvation as well. The order of the Mishna that contains the earliest codification of Jewish business, civil, constitutional and criminal law is called Nezikin; Pirkei Avot, the only moral and ethical portion of the Mishna is cited in this section. It is instructive that Nezikin was also named by the sages (Shabbat 31a), the Book of Redemption. Redemption through financial righteousness and business behavior occurs both at the individual and at the national and cosmic levels. "Zion will be redeemed by Justice and her returnees (Isaiah 1:28). This is a constant theme of the Tanach, Jewish homelitical writings and even rabbinic literature, even that of a halakhic nature. Despite the punishments for economic and monetary actions, Hashem in His great mercy gave man the opportunity to repent of them and to achieve atonement for them. There are clearly defined steps to this process; recognition of the wrong, acceptance of the responsibility for that wrong, verbal viduy - confession, and an undertaking not to repeat it. While these apply to all spheres of our lives, there are a number of important different nuances, procedures and stresses regarding those wrongs and sins that are done in the pursuit, accumulation and uses of our money. Teshuva and Yom Kippur bring atonement, however, for sins between people, there is are additional requirements. First, the damage either to their bodies, their property and money, and their honor has to be rectified. In addition to repairing the material damage or compensating for them, the injured party has also to be placated and to forgive the wrong done. "He who steals anything worth more than a shaveh pruta [the smallest unit of value] has to return it to the owner even if he has to go to Medea [the farthest point from Eretz Yisrael to do so] (Bava Kama 9:5). It should be noted that even though that shaveh pruta is the smallest value justifying litigation, theft of anything less is punishable by G-d and requires T'shuva in order to be forgiven. "The punishment for false weights and measures is very severe [more severe than for sexual immorality since that is between only between man and G-d, whereas the former is between man and his fellow (Rambam, Hilkhot Geneiva 7:12) since it is impossible for the person measuring false weights to return in full teshuva [because of the number of victims] and therefore he is like one who denies the Exodus [by thinking that Hashem's power is limited]" (Choshen Mishpat, Ona'a Umekach Ta'ut 231:19). This seems similar to the large numbers of victims affected by shareholder fraud, tax evasion, confidence schemes or over-charging customers, where the perpetrators cannot do real T'shuva. Our viduy on Yom Kippur is couched in the plural form. One would expect it to be rather in the singular since each person is obligated to consider and confess their own individual sins. However, the plural form is specifically inherent in the earning and spending of money because of the social nature intrinsic to the inter-play of market forces, the determination of patterns of consumption, and the role of growth of wealth. We have responsibility for the welfare of others and this often means the use of our money for this purpose; avoidance of this responsibility and injury to others, require confession and T'shuva. Yet, in addition, there is a further need for the plural form. All acts of individuals flow from the surrounding ethical culture so that when individuals do not repudiate fraudulent business practices by members of their communities, when they do not hold the perpetrators accountable, or use social and religious pressure to punish them, then all become partners in the perpetrator's crimes. "One who has the ability to protest but does not do so, the sin is ascribed to him" (Rama, Yoreh De'ah 334:48). This echoes the Yalkut Shimoni on 'pilegesh b'giv'a' in Shoftim; "Pinchas killed [as it were] all those who died in the war of the Tribes against the tribe of Binyamin. He had the power as the kohein to protest but he did not. The members of the Sanhedrin, as the leading national authority, should have tied even ropes around their waists and gone throughout all the cities of Israel to teach them proper behavior". MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: What do we do about lighting a havdala candle on Motza’ei Shabbat which is a Yom Tov? A: Lighting candles is one of the things one is allowed to do on Yom Tov and not on Shabbat. Although the main permission given by the Torah is in regard to use fire to enable the preparation of food for Yom Tov, this dispensation applies to other needs of the day, including needs of mitzvot (Beitza 12a). We should recall that there is a rabbinic prohibition to create new fire, and it is permitted only to transfer it from an existing source (Shulchan Aruch, Orach Chayim 502:1). On the other hand, one may not transfer a fire for a light that does not have a clear use (Shulchan Aruch ibid. 514:5, based on the Rosh, Beitza 2:22). It is not always easy to draw the line between a valid use or not. They, for example, permit lighting candles in a shul. The Mishna Berura (ad loc.: 31) says that this is permitted even during the day, when the congregants can manage without its light because it still brings appropriate honor to the shul. The Mishna Berura (ibid.:30) also says that candles that are customarily lit at a Brit Mila may also be lit on Yom Tov. One would think that regarding a havdala candle, where Chazal instituted the practice of making a beracha on it, one can certainly light the candle by transferring it from an existing flame, even though the practice is less than an outright obligation (Shulchan Aruch, ibid. 298:1). However, the issue is that it is not an absolute obligation to have the customary, braided candle of many wicks. Rather the gemara (Pesachim 103b) classifies having a “torch” as the choice manner of performing the mitzva. Rav Shlomo Zalman Orbach was apparently unsure whether fulfilling the mitzva in the preferred way warrants transferring a fire from a simple candle (Shemirat Shabbat K’hilchata 62:31). One should also realize that if he lights his customary havdala candle, he will not be able to extinguish the flame, as doing so to preserve the candle for future use is not a positive use that is permitted on Yom Tov. Therefore, the preferred system of making the beracha on the flame is to take two candles that were lit as the Yom Tov candles and put them together so that their flames become interconnected (Shemirat Shabbat K’hilchata 62:18). That way one has the torch effect without having to light extra candles to do so. In those cases that one cannot put the two candles together, one can light a match or two so that he can put the flames together, for fulfilling the mitzva in its standard way should be enough of a reason to light. Again, one should let the matches or candles go out themselves and not extinguish them. (See a related responsa in Tzitz Eliezer (VI, 10) who says that if one needs to light a yahrtzeit candle on Yom Tov, he can do so because the minhag to light it to show respect for the deceased is sufficient justification.) The Tzitz Eliezer actually feels that one should light a new candle(s) and not use the ones lit for the honor of Yom Tov. This is because of the halacha that havdala candle is supposed to be something that was lit to give light, not for honor (Shulchan Aruch, Orach Chayim 298:12. The Pri Megadim even adds that if the candle was lit both for honor and for light, it is still not valid. The Tzitz Eliezer demonstrates that Shabbat and Yom Tov candles are done both for light and for honor and, therefore, they are problematic. However, the Bi'ur Halacha (ad loc.) says that the Pri Megadim’s view is not clearly accepted and the Shemirat Shabbat K’hilchata (62:(30)) says that the main purpose of the Yom Tov candles is to give light, even in an era where there are electric lights to provide the bulk of the illumination. In summary, while it is legitimate to light special candles for havdala when it is Yom Tov on Motza’ei Shabbat, the simplest thing to do is to take two existing candles and put them together to form a “torch” upon which to make the beracha. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) "Repentance, prayer and charity remove the evil of the verdict." Due to the perilous situation in Eretz Yisrael during the past summer, many of us implemented the above well before Elul, the month of repentance which precedes the Yamim Nora'im. Surely the outpouring of our prayers and the charitable acts on behalf of our brethren (and ourselves!) in danger had an effect on High. Hopefully, many Jews both in Israel and in the Diaspora have already earned the right to have their "verdicts" improved! We can only hope that our ongoing sincere prayers and acts of kindness during this season will help to subscribe us in the Books of Good Life, Redemption and Salvation, Sustenance and Support, Merits, and Forgiveness and Pardon! Of course, we cannot ignore the fact that the very first ingredient listed above is "repentance", from the verb shuv, which means "return". Clearly this implies that it is of utmost importance that we "return" to the ways of God and His Torah, in order to receive His forgiveness and the promise of a good year to come. It also behooves us to recall that the same verb shuv is used countless times in reference to our "returning" to our Land. Indeed, both ideas are intertwined at the end of the Haftara for the second day of Rosh HaShana. We would do well at this time to remember that "Whoever lives in Eretz Israel is sinless" (K'tubot 110b), "Eretz Israel atones" (ibid. 111a), and "Whoever walks four cubits in Eretz Israel is assured of a place in the world-to-come" (ibid.). Lest one say, "Isn't it too late to act now?" - it is nice to know, as R. Chaim Kanievsky states in his Derech Sicha, that God uses the resolutions we make today as "post-dated checks" to credit our Yom Kippur account as of now! TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] A Touch of Wisdom, A Touch of Wit R’ Shlomo of Karlin was against those who fast as part of their T'shuva. “Either way, it’s inappropriate,” he said. “If the person has not sincerely repented, his fasting means nothing, and if he has sincerely repented, his eating is also an act of piety.” Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The Maharil says that there are sources for this custom in the Torah, Neviim and Ketuvim. In (Sh'mot 15:25) it says, "It was there (in Mara) that Hashem taught them a decree and laws". According to tradition this happened on Rosh Hashana. In the same verse it says that "the waters were sweetened", hinting to the fact that on Rosh Hashana one should eat sweet foods. In the Prophets (Shmuel Alef 25:38): "And it came to pass after the ten days G-d killed Naval". Tradition has this being the Ten Days of Repentance. Earlier in the verses (18) we see that Avigail , Naval's wife, served raisins and figs which are sweet foods. So too, the verses in Nechemiya (8:10) describing Rosh Hashana say "do not mourn or weep... eat sumptuously, and drink sweet beverages... for this day is holy to G-d". All these sources are hints to our custom to eat sweet foods on Rosh Hashana. The story in the book of Nechemiya can give us some deeper insights. At that time, Ezra read the words of the Torah to the people and they spontaneously cried because they realized how far they were from living up to those same words. They felt like mourning the difference between the ideal people they could have been and their actual situation. But this mourning is not beneficial. It doesn't accomplish anything. They were told to go celebrate and be joyful. Each year at Rosh Hashana we can also feel depressed that we haven't lived up to our full potential, that is why we eat sweet foods, to instill in us the hope that this year will be different and we will succeed in bringing out the sweetness within ourselves and we can truly be happy on this day when Hashem sits in judgment of the whole world. Honey Apple Cake Cream together the honey, butter, and eggs. [6] Micro Ulpan [7] Rosh HaShana's Mysterious Cover-Up by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva, Mt. Zion, Jerusalem - In memory of PESACH SPRECHER zt"l The MYSTERY only increases when we remember that the Torah specifically identifies the month of Nisan, the month in which Pesach falls, as the first months of the year (Sh'mot 12:2). It prescribes the first of Tishrei as a festival, but nowhere does it identify that festival as Rosh Hashana, or tell us much of anything else about it. Indeed, even Yom Hazikaron (Day of Remembrance), the name by which Rosh Hashana is formally known in the liturgy, is nowhere mentioned in the Torah. The Torah mentions the holiday itself only twice: in Parshat Pinchas (Bamidbar 29:1-6), where it is called Yom Teru'a (the Day of the Shofar Blast); and in Parshat Emor (Vayikra 23:23-25), where it is referred to as Zichron Teru'a (the Remembrance of Shofar blasts). In other words, the only thing the Torah tells us about the holiday we call Rosh Hashana is that it is associated with the blowing of the Shofar. That association by itself gives us little help in understanding the significance of the day, however, because the significance of the shofar itself is subject to a variety of interpretations. Saadia Gaon famously listed ten different reasons for blowing the shofar on Rosh Hashana, including its association with creation, with the Akeida (binding of Isaac), with the revelation at Mt. Sinai and, ultimately, with the Messianic Redemption. The blessing over the blowing of the shofar on Rosh Hashana refers to the mitzva as "hearing the voice of the Shofar", but since that voice speaks without words, the message that is heard depends a great deal on who is doing the listening. Perhaps we can get some help on the meaning of Rosh Hashana from the two verses from the Book of Psalms that are most closely associated with it, the verses we use on Rosh Hashana to introduce both the evening Amida and the afternoon Kiddush: The most common interpretation of these verses is as referring to the prerogative of the Beit Din (Jewish court), during the time when the Temple stood, to fix the date of each Rosh Chodesh (New Moon) - including Rosh Hashana, which is the Rosh Chodesh of Tishrei. Only when Israel, through the Beit Din, has determined which day is Rosh Hashana, can that day become a day of judgment (mishpat) for the God of Jacob. But there is another way of interpreting these verses that might help us to understand better the essence of Rosh Hashana, focusing on the use of the words chok and mishpat, which we usually understand as referring to two different types of mitzvot. A chok is a commandment with no reason. A mishpat is a commandment, like the prohibitions on murder and theft, for which the rationale is self-evident. If we understand the words chok and mishpat in these verses the same way we understand them in most other contexts, then perhaps we can start to see why the Torah treats Rosh Hashana the way it does. The day on which the shofar is sounded (i.e. Rosh Hashana), the Psalmist tells us, is a chok (law without any apparent reason) for Israel, but a mishpat (a law whose purpose is self-evident) for the God of Jacob. From God´s perspective, in other words, Rosh Hashana has a clear and self-evident reason, but He has chosen not to reveal that reason to us in His Torah, making the holiday a chok from our perspective. (The word "mishpat" in that verse may have a double meaning, as both a counterpoint to chok and a day whose focus is on judgment.) That prevailing meaning, the one that the TALMUD has associated with Rosh Hashana, is that it is the beginning of a ten-day period of repentance that will end with Yom Kippur. Despite its cryptic handling of Rosh Hashana, the Torah is very clear about the meaning of Yom Kippur as a day for Jews to atone for their sins and elaborates in great detail (Vayikra 16:1-34) on the atonement service that took place when the Temple stood. But the Torah does not create a ten day preparatory period before Yom Kippur, nor does it suggest any association between Rosh Hashana and the atonement process of Yom Kippur. If Yom Kippur is to achieve its purpose, however, it cannot appear suddenly and alone, without giving us an opportunity to prepare for it. Teshuva is a lengthy process, and a difficult one. The more opportunity we have to reflect on our deeds over the course of the past year, the greater the likelihood that we will be able to complete the process of Teshuva successfully. So, even though the Torah does not expressly link Rosh Hashana to the atonement that will culminate on Yom Kippur, it hints as such a link by prescribing the dates of the two holidays with only ten days between them. When it comes to the concept of Rosh Hashana as a New Year, however, the Torah provides no such hint. That fact is covered up. So why did the TALMUD come to view Rosh Hashana as the primary New Year of the Jewish calendar? Perhaps it is because of the idea of renewal in a spiritual rather than a chronological sense. What makes one particular day the beginning of a new year is not its position on the calendar but its significance in our lives. This season of Teshuva in the seventh month is far from the chronological beginning of the year. The Torah reminds us that it is our Teshuva, not the calendar, that has the capacity to provide us with that fresh start. However mired we are in the patterns of our lives, however overwhelmed by the seemingly insurmountable task of self-improvement; we have the capacity - especially in this season to begin our return to God. "Return us, O Lord, to yourself, and let us return. Renew our days as of old." (Lamentations 5:21) [8] Divrei Menachem Consequently, we might think of Rosh Hashana as a solemn day during which we bare our hearts before the Judge and stir ourselves to repentance as we hear the piercing sounds of the shofar. Yet, on reflection, we recall that before commencing the evening prayer (the Amida) on the eve of Rosh Hashanah, we declare, "Blow the shofar at the moon's renewal [lit. when covered], at the appointed time for our festive day" (T'hilim 81:4). The S'fat Emet points out that Jewish festivals are called Yom Tov on account of the hidden holy sparks in each Jew that light up, as it were, on the holidays. This primordial light is associated with the righteous, as is written: "Or Zaru'a Latzadik" - 'The light is sown for the Tzadik'. And even though Rosh Hashana is the Day of Judgment, Hashem bestows his Chessed (merciful countenance) and turns this day into a festival. Like the moon, however, these special sparks remain hidden on Rosh Hashana, so as not to arouse the attention of Israel's "prosecutors". But since their light is linked with the righteous, our festive joy stems from the confidence that Hashem will take heed of this inner spiritual radiance despite our failings. Vechein Yehi Ratzon - And may it be His will. Towards Better Torah reading and Davening Some TROP notes call for a pause after them and others link with and flow into the following word. Let's look again at the example of this from last week's TT (732). VAYIKRA V'SHEIM HASHEM is part of the Torah's lead-in to the YUD- GIMMEL MIDOT. VAYIKRA is marked with a MERCHA. It links its word to the following word V'SHEIM, which has a TIPCHA. (MERCHA-TIPCHA is a very common TROP combination.) No pause between VAYIKRA and V'SHEIM. (This is further indicated by the DAGESH KAL (dot) that dropped from the BET or B'SHEIM.) After the TIPCHA there is a pause. A significant pause, shorter only than ETNACHTA and SOF PASUK, which are the full stops in the world of TROP. "And He called out with the Name", what did He call out? "Hashem!". A similar phrase, as mentioned last week, occurs with Avraham Avinu. VAYIKRA with a TIPCHA, pause, B'SHEIM HASHEM. B'SHEIM has a MERCHA, which joins it to the word at the pasuk's end, Hashem. Calling in G-d's name and proclaiming the name "Hashem" are not the same thing. Proper pauses are important. But it is a bit more complex than pause or link. Whereas all the linking TROP marks are considered equal, the pause- causing TROP marks are subdivided into categories. Different grammarians have differing number of categories. We'll stick the the four categories that are presented in R' Nissan Sharoni's EIM LAMIKRA HASHALEIM. Without going through the whole topic (again), let's speak of the main pausers - ETNACHTA and SOF PASUK, significant pausers, lesser pausers, and slight pausers. These are not category names, but an attempt to use English words that will convey the strength of a pause. And here is the problem (or one of the problems). Some TROP marks, the way we sing/chant them, seem to call for a stronger pause that others that don't sound like they are - but they are - calling for stronger pauses. A glaring example of this, which we've presented in the past, is from Parshat Para, the beginning of Chukat. He (the TAMEI person) shall be treated with (the potion of the Para Aduma ashes) on the third day and on the seventh day he will be TAHOR (ritually clean)". Look back on this pasuk, even in this English rendering, and you can see the meaning of the verse change depending upon where you pause. Get sprinkled on the third day, and on the seventh day you are TAHOR. Not true! Get sprinkled on the third and seventh day, and he will be TAHOR. Yes, that's correct. BAYOM HASH'LISHI (and on the third day) is marked with another famous TROP combination, the DARGA (linking note) and T'VIR (a lesser pauser). This is followed by UVAYOM HASH'VI'I, with a MERCHA (linker) and TIPCHA (significant pauser). So the sprinkling of the Para Aduma potion need be on the third day and on the seventh day, in order to purify the individual. But the way we do the T'VIR seems to naturally call for a bigger pause than after the TIPCHA. And this will skew the meaning to sound like sprinkling on only the third day will bring about ritual purity on the seventh. Which it won't. Yes, there is a pause after a T'VIR, but the following words go with it together, to be separated from what comes after by a longer pause. Most similar examples will not change the meaning of the pasuk; they will just read awkwardly. But sometimes the meaning gets turned upside down. It's that time of year again... AMEIN CHATUFA. The premature Amein. It is the cantorial style of the davening of both Yamim Nora'im and the Chagim - both of which we will be observing during the upcoming weeks - for the Chazan to stretch out the ending of a bracha (mostly, but not only, in the repetition of the Amida) and for the congregation to answer AMEIN as the Chazan finishes the bracha. Problem. The halacha is that one answers AMEIN only after the one saying a bracha completes it - no matter how long it is stretched. A premature AMEIN is like no AMEIN. And the Chazan's brachot can be considered in vain. We are so used to doing this, that it is a bad habit that is hard to break. But it is an important issue, especially when we are trying to daven our best. Wait for the Chazan to finish - then answer. SHEYIBANEH BEIT HAMIKDASH... Yom Kippur is on the Horizon - a Story [3] That afternoon he was "invited" to sit in an emergency meeting with the Jerusalem Hotelier Association. The thought made his heart flutter; his responsibility was Mikdash administration, not hotels! And it was an open secret that every hotel with any pretense of being within walking distance of the Mikdash was heavily overbooked, a very sensitive subject. The expanded Mikdash Home Hospitality Committee had been working around the clock for weeks (Thank G-d for Shabbat!), but somehow the endless lists of Olei Regel requesting home hospitality and Jerusalemites graciously offering it only grew longer. The locals and their guests would be building 250,000 Sukkot on every available "Sukka porch", roof, driveway, and sidewalk in Jerusalem, and in some neighborhoods, they even built them in the streets. The Iriya was already howling! Ha'avoda! S'chach had to be found for all these Sukkot. And what about Arba Minim for this multitude? True this wasn't his direct responsibility, nevertheless, as chief Mikdash administrator, he was directly involved. A couple of weeks before, Pinchas Hamalbish "who was over the (priestly) vestments" had sternly reminded him of the indisputable fact that more Kohanim serving in the Mikdash meant that he needed more Bigdei Kehuna to clothe them. Unlike some of the nonsensical demands that confronted him these days, Pinchas' urgent request could not be put off. The Segan immediately ordered that the workshops producing Bigdei Kehuna be open 24 hours a day and authorized a special budget for this purpose. Within days, a specially appointed task force tracked down just about every thread of white linen in Eretz Yisrael (and a few European countries besides), paid the most extravagant prices, and brought the linen straight to Pinchas. In addition, aside from the regular weavers whose hours had to be radically increased (at triple time), many positively ancient artisans (some retired for decades) "magically" reappeared and swiftly were integrated into the work force. In fact, just about anyone who could weave was put to work. With a vastly augmented staff and a 24 hour day, the production of Bigdei Kehuna ballooned. Back to Earth, the Segan turned to an aide and said, "We must have an accurate updated estimate of how many sacrificial animals, goats, sheep etc. we're going to need for everybody. Do it now! Check with Aspaka ("supply") for an estimate of how many of each animal will be available. And if - as I suspect - there is a shortfall between supply and the anticipated demand, I want to know how exactly they expect to bridge the gap. NO fudging! If we have a shortage of sacrificial animals, the prices will go through the roof!" As the energetic aide sped off, the Segan yelled after him, "Don't forget the birrrrrds!" Meanwhile Achzaka ("maintenance") had just finished transporting the extra supply of fine olive oil needed for Yom Kippur and Sukkot from the Mikdash subterranean storehouses into the Lishkat Hashemanim in the Ezrat Nashim. And as of yesterday, Yochanan's storerooms were just bulging with Solet, fine flour, for Menachot; wine would be brought in after Yom Kippur. Ah, yes. That nasty Hagros ben Levy "who was over the singing" was still badgering him about the musical instruments that the Levitical choir needed. For a brief moment, the Azara became eerily quiet, then someone tapped the Segan on the shoulder. "Did you hear the news? The Sanhedrin has just declared the Kohein Gadol physically incapable of performing the Avoda on Yom Kippur. You're doing it instead!" The Segan's head began to spin. "Ha'avoda! Where is Meir Hakohein when I need him?" No harm intended, but Meir Hakohein simply had been sidetracked. He had been passing through the giant porticoes on Har Habayit and saw a group of attentive young Kohanim from the Avoda 101 course. He had been captivated by their mellifluent lecturer and especially his message. Every article of clothing worn by the Kohein Gadol had deep meaning and helped effect atonement! "R. Inyani ben Sason said, 'Why are the sections [in the Torah] on Korbanot and that of Bigdei Kehuna found in close proximity? To teach you that just as Korbanot effect atonement, so do the Bigdei Kehuna obtain atonement. The Ketonet ("tunic") atones for bloodshed as it is said, 'And they killed a he-goat and dipped the coat (Ketonet) into the blood.' The Michnasyim ('breeches') atoned for lewdness as it is said, 'And you shall make them linen breeches to cover the flesh of their nakedness.' The Mitznefet, the wound turban, atoned for arrogance. Rav. Chanina said, 'Let something placed high come and atone for the offense of haughtiness.' The Avneit (sash), atoned for impure thoughts of the heart. The Choshen (breastplate) atoned for [violation] of civil laws, as it is said, 'And you shall make a breastplate of judgement.' The Eifod ("apron") atoned for idolatry, as it is said, 'Without Eifod there are Terafim (idols).' The Me'il (robe), atoned for slander. … R. Chanina said, 'Let an article that makes sound obtain atonement for a transgression of sound. (Tasseled pomegranates and gold bells hung from the bottom of the Me'il. The gold bells tintinnabulated when the Kohein Gadol performed Avodot.) The Tzitz (headband) atoned for brazenness. With reference to the Tzitz, it is written, 'And it shall be upon Aaron's forehead.' and about brazenness, it is written, 'Yet you had a harlot's forehead'" (Zevachim 88b). Entranced and in another world, Meir had lost track of time until a penetrating voice abruptly boomed out, "Meir, where HAVE you been? It's official! The Segan is doing the Avoda this Yom Kippur. "Ha'avoda!" cried Meir as he began to run, "I must talk to him! Now!" <to be continued> Parsha Pix TTRIDDLES... Last issue’s (Nitzavim-Vayeilech) TTriddles: [2] Placed before us, in hand of Tongue [3] indivisibility jibing with it [4] Beis Midrash Govo'ah [5] It might have been at the top anyway This week's TTriddles: Israel Center Miscellany Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their newborn babies - Tzedaka - Matan B’Seter - The money collected will be used to buy carriages, cribs, layettes...Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chesed Fund: In this Holiday period, help us help families in need to celebrate the High Holidays. Your contributions are greatly appreciated by those in need who are unable to support themselves and their families due to illness. Please send contributions to: ‘Chesed Fund’, c/o Menachem Persoff, Israel Center, P.O. Box 37015 Jerusalem 91370 Make checks out to: “Chesed Fund” Judaism A-Z Hotline NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Efrat Tours - www.efratour.co.il). Call Naomi at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 • tiyul@israelcenter.co.il - *if you call outside Travel Desk hours, or if we miss your call for any reason, please leave a message and we will return your call. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18? will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@israelcenter.co.il. Please be sure to include email or fax number for reply, in addition to phone number. LAST CALL: The Next Israel Center In-House Shabbaton - SHABBAT SHUVA Sept. 29,30 - Shiurim by: Rabbi Eddie Abramson, Rabbi Shimon Altshul, Rabbi Sholom Gold who will deliver the Shabbat Shuva Drasha, Timely Shiurim, mini-shiuring, Divrei Torah, Warm camaraderie, delicious meals, 5:51pm Candle lighting • Mincha 6:00pm, 225/250NIS p.p. - Participation limited, Registration for the whole Shabbaton only, Indicate dietary needs, seating preferences, housing situation, and other requests at time of registration, (registration for part of the Shabbaton accepted depending upon numbers, and after Rosh HaShana only), Call 566-7787 ext. 204 - Motza'ei Shabbat reminders: 9:00pm Rabbi Riskin's Drasha at Yeshurun Synagogue. 2:00am Turn the clocks back an hour Travel Desk Specials: FULL - WAITING LIST ONLY - Jerusalem Month by Month - TISHREI TOUR with exceptional licensed guide DAVID MAGENCE - "In the Footsteps of Nisuch HaMayim", Tuesday, September 26th; 2:30-5:00pm (approx) "Join" Kohanim in Bringing water from the Gichon Spring (ancient Jerusalem's major water source) via the Shilo'ach Reservoir (built originally by King Hizkiyahu, 2700 years ago) through the Hulda Gate of the Southern Wall of the Temple Mount to the Altar. Retrace the path of the WATER LIBATION Sukkot ceremony, which the Mishna describes as the greatest Simcha of all times, Visit the Gichon Spring and the Shiloach Reservoir in Ir David which has been highly developed and excavated in recent years, We will arrange for a ride back up to the Dung Gate ,Cost: 36/40NIS • Call the travel desk, 566-7787 ext. 261, Shulamit's tiyulim are always treats; Come - You will surely enjoy her delicious sweets! The Palmach Museum, Tel Aviv with Nachman Kupietzky • Sunday, October 16th, Check-in 11:30am • Leave Center 11:45am PROMPTLY • Return 4:30pm (approx.) - See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel; 85NIS (100NIS non-members) • must pay in advance, Limit: 25 people • Call Travel Desk (ext. 261) to reserve Tour of the world-famous Belz Synagogue FOR MEN, FRI Oct 20, 10:30am, 18NIS members (26NIS non-mem.), Advance registration & payment required, Participants will be informed of the meeting place upon registration The Association for the Welfare of Israel's Soldiers and the Orthodox Union Israel Center in cooperation with the IDF Rabbanut of the Central Command - V'SAMACHTA B'CHAGECHA - Enjoy a Simchat Beit HaShoei'va at an Army Base; Tuesday, October 10th: BUS 1 - Binyamin Regional Brigade Army Base - Early afternoon (exact times to be announced) The Back Page of TT733 Schedule for Erev Shabbat to Erev Shabbat, 29 Elul - 7 Tishrei (Sept. 22-29) Friday SUN-Thu in the Ganchrow Beis Medrash (first floor) Monday - N'SHEI LIBRARY 10:00am-12:30pm Tuesday Wednesday Thursday Friday Upcoming at the Israel Center In-House-Shabbaton - LAST CALL for registration, very few places remain - See Tiyul section for details; There will be shiurim by Rabbi Eddie Abramson, Rabbi Shimon Altshul, Phil Chernofsky, and...Shabbat Shuva Drasha (4:30pm) by Rabbi Sholom Gold Motza'ei Shabbat Shuva Drasha • Sept. 30th, 9:00pm by Rabbi Shlomo Riskin - The Message of the Shofar as it weeps on Rosh HaShana, shouts exaltedly on Yom Kippur, confounds the Satan, and vanquishes Iran At Yeshurun Synagogue, King George, cor. Shmuel HaNagid, Free of charge • Separate seating, Drasha will not be longer than 1h 15m Israel Center's Annual Arba'a Minim Sale - Tuesday, Wednesday, Thursday; October 3,4,5- 09:30-22:00, Friday, Erev Sukkot - 09:30-12:00 in the garden of the Israel Center, 10% discount for Israel Center members, Wide selection of Etrogim Eida Hashgacha, El Arish Lulavim, and sets of mehudar hadasim Watch for announcements of our Chol HaMoed programs New Mother-Daughter Bat Mitzva Series with Mrs. Pearl Borow. Mondays, starting after the Chagim. Call 671-3567 ICVC - October 17, 2:00pm: “Crossfire” - This was the first Hollywood movie to examine anti-Semitism. It was released the same year, 1947, as the other excellent film to address the issue, “Gentleman’s Agreement”. In the movie, an anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant performances by three Roberts - Ryan, Mitchum, and Young - make this powerful portrayal of the evil of Jew-hatred memorable. This is not only an excellent film, but an important one. (1½ hrs) October 31, 7:00 pm“Follow Me” - This is the internationally acclaimed documentary about Israel's miraculous 1967 victory. Using rarely seen frontline footage, this film tells the story of how Israel defeated the much larger armies of Egypt, Syria, Iraq, and Jordan in six days. "Follow me!" was the motto of Israeli commanders who led their troops into battle. The movie covers the tense weeks preceding the outbreak of the war, the actual fighting on the three fronts, the fierce battle for Jerusalem and the emotional liberation of the Kotel. This is a moving and very special film. (1½ hours) SING ALONG HOWIE KAHN - "EREV SHIRA" FOR ANGLOS; An Evening of Music, Humor and Nostalgia, Motza'ei Shabbat, October 28th8:00pm - The Songs of Baruch Chait (Rabbis' Sons/Kol Salonika) and Shmuel Brazil (Or Chodosh/Shmelkie's Nigunim), Songs from Broadway(Rogers & Hammerstein/Lerner & Lowe) and a bit of SHLOMO CARLEBACH Tashlich (the hard copy of TT contains the full Hebrew text of Tashlich) What it isn't & what it is There are other authorities who did not mention the custom of Tashlich in their writings at all, 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. If it is difficult to go to Tashlich on Rosh HaShana, or for some reason one wasn't able to do so, it 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 try to dissuade Avraham Avinu from going to Har HaMoriah 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 (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah and mitzvot with that high level of dedication. 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-Gimel Midot. They are an essential element in the Slichot and T'shuva process, and are integrally bound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period. The text for Tashlich varies from machzor to machzor. In this 4-pager, 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. Tashlich starts on the last page (which becomes the front page as soon as you turn this folded sheet over). It might sound funny, but "use Tashlich wisely". Make it a meaningful part of your Rosh HaShana, and let some of the ideas presented here enrich the experience. In some communities, Tashlich is a big social event. While not a bad thing per se, people must "be on their best RH behavior", so to speak. OU Israel Center Torah Tidbits SHOFAR GUIDE The Shofar-blower AND each person listening to the Shofar should have KAVANA during the BRACHOT to fulfill the mitzva of Shofar, both the Torah requirements and those of our Sages. One must be careful to hear the entire BRACHOT without interruption, and to answer AMEN to each. The Mitzva to Hear Shofar 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 the T’RU’A three times, and that each T’RU’A is to be preceded by and followed by a P'SHUTA,a plain, long blast, the one we call T'KI'A. We do not know exactly what our Sages meant the T'RU'A to sound like. It is to sound like crying, wailing, sobbing, moaning, sighing, or some combination thereof. To satisfy different opinions, we have two sounds that we call SH'VARIM and T'RU'A, and the combination of the two. Therefore, to satisfy the Torah's requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations: 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 conveys completeness and fullness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOMT'RU'A there shall be for you", more than a lesser number would. Symbolisms and Kavanot (based on Menorat HaMa'or) G-D'S KINGSHIP CALL TO REPENTANCE AKEIDAT YITZCHAK MATAN TORAH 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, was our promise to listen to the prophets, starting with Moshe and continuing throughout the generations. This aspect of Shofar, then, follows the previous item - Matan Torah. INSTILLS FEAR 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 with G-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 sound 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 Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days". T'CHIYAT HAMEITIM 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. OU ISRAEL CENTER [The Rosh HaShana Homepage]
|
