{"id":10355,"date":"2006-11-30T21:54:00","date_gmt":"2006-11-30T21:54:00","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_roshhashanah\/"},"modified":"2015-10-22T09:56:44","modified_gmt":"2015-10-22T14:56:44","slug":"masechet_roshhashanah","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_roshhashanah\/","title":{"rendered":"Introduction to Masechet Rosh Hashanah & 2a-b"},"content":{"rendered":"

The Coming Week’s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n

This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n

This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, the Lewy Family Foundation, and Marilyn and Edward Kaplan<\/strong><\/em><\/p>\n

Introduction to Masechet Rosh HaShanah<\/em><\/strong><\/span><\/p>\n

The concept of Rosh Hashanah<\/em> \u2013 celebration of the New Year \u2013 is not mentioned anywhere in the Torah<\/a>. Nevertheless, the idea of a year as a significant period of time is certainly present in the Torah both as a concept in-and-of-itself, as well as a point of time upon which important dates and holidays can be established.<\/p>\n

A careful reading of the text of the Torah reveals that there are at least two frameworks for counting these time periods. On the one hand, the Torah clearly indicates to us that the counting of the year begins with the month of Nissan<\/a> (see Shemot<\/a> 12:2<\/a>). This system, which is based on the national-historical events of the Jewish People’s redemption from Egypt, acts as the basis for establishing various events, and is the system used for counting months in most of the books of Tanakh<\/a><\/em>. On the other hand, we certainly find passages in the Torah that refer to another system, which is tied to the agricultural cycle and begins in the autumn (see, for example, Devarim<\/a> 11:12<\/a>, Shemot 23:16<\/a>).<\/p>\n

The tension created by this dual system of tracking time was dealt with by the Sages by establishing a concept of subjectivity when approaching the idea of a “year.” They accepted as a given the fact that there would be multiple systems \u2013 in essence, fiscal years \u2013 which would each reflect the logic of the particular topic or area that it addressed. Multiple systems make particular sense when dealing with the Jewish calendar<\/a>, which, itself, is built on more than one structure. While the commonly used calendar \u2013 the Gregorian calendar \u2013 is a solar calendar that reflects the relationship between the earth and the sun (a single revolution of the earth around the sun \u2013 just over 365 days \u2013 is considered a year), and the Muslim calendar reflects the relationship between the earth and the moon (a single revolution of the moon around the earth \u2013 about 29 days \u2013 is considered a month), our calendar combines the two by establishing lunar months that must coincide with the solar year.<\/p>\n

Even so, the Sages recognized that there were other natural cycles that called for beginning the year on other dates. Climactic issues, issues of sprouting and growth, established their own cycles that did not coincide with a natural year that begins in the Spring or in the Autumn. In fact, some natural cycles cannot be established by objective criteria, but are dependant on subjective issues involving people or other living creatures. In response to this, the Sages established other dates for the new year that reflect the unique needs and circumstances of these situations.<\/p>\n

In truth, establishing yearly cycles is only a secondary problem. A more basic concern is how to choose the methodology that should be used in confirming the dates on a regular basis. Specifically, when dealing with the lunar cycle, is it appropriate to rely on the natural cycle and to establish the new moon based on a mathematical formula that predicts its expected appearance, or is it necessary to insist on actual testimony from witnesses who have seen the event? The general approach of the Sages was that establishing the calendar was not merely a cosmic event that affects us here on Earth, rather it is a process with which we are intrinsically connected. Thus, there was always a clear preference for human testimony that would allow the Sanhedrin<\/a><\/em> \u2013 the great assembly in Jerusalem \u2013 to establish that the new month had begun, an announcement that would affect the holidays and ceremonies for the upcoming month.<\/p>\n

While there were certainly technical difficulties involved with insisting on the need for witnesses, this arrangement created a system of checks and balances, where the theoretical calculations of astronomers were examined by means of empirical evidence \u2013 the testimony of witnesses. Moreover, the recognition of the Sages that time is a relative thing, brought them to a realization that only human beings who are sensitive to issues of subjectivity can make a reliable decision in these matters.<\/p>\n

One of the subjective issues is the relationship between time and space. From the point of view of the Sages, the geographic center of the world from a perspective of halakha<\/a><\/em> is Jerusalem, specifically the seat of the Sanhedrin<\/em>, and it was there that these decisions were made. By establishing the great assembly of the Sanhedrin<\/em> as the final arbiter in issues regarding time and the establishment of the Jewish calendar, we see the threefold connection between God, his People and the Land of Israel. When the representatives of the Jewish People, sitting in His chosen Land look to the heavens and establish the calendar based on His halakhah<\/em>, we find every aspect of daily life infused with holiness \u2013 our link with Him.<\/p>\n

It should be noted that in our present situation, with neither an operating Sanhedrin<\/em> nor the ability of a single group of Sages to represent the Jewish People, we rely on a set calendar established by Hillel the Second<\/a>, which is based on astronomical calculations. Much has been written about the establishment of this calendar, how it operates from a philosophic and halakhic<\/em> perspective.<\/p>\n

In a world where travel and communication were difficult, relying on witnesses to establish the months and effectively broadcasting that information were difficult tasks. Arrangements were made to ensure that the system work as well as possible; even so a second day was established in the Diaspora for the holidays in order to protect against errors that arose from problems in communication with the Sanhedrin<\/em> in Israel. This, too, emphasized the centrality of the Land of Israel in halakhah<\/em>.<\/p>\n

One final note in preparation for Masechet<\/a> Rosh HaShanah<\/em>: Although there are several dates on the calendar that are considered the beginning of the year, there is one that is simply referred to as Rosh Hashanah<\/em>, since it is the beginning of the new year regarding most issues of halakha<\/em> \u2013 the first day of Tishrei<\/a>. This day is not referred to as Rosh HaShanah<\/em> in the Torah, rather as Yom teru’ah<\/em> (Bamidbar<\/a> 29:1<\/a>), or Yom zikhron teru’ah<\/em> (Vayikra<\/a> 23:24<\/a>), and includes the mitzvah<\/a><\/em> of shofar<\/a><\/em>. Blowing the shofar<\/em> is not meant to be a musical performance \u2013 for that was the job of the levi’im<\/a><\/em> who had appropriate instruments for the task \u2013 but as a ceremonial trumpet blast and warning. How exactly the shofar<\/em> is to be blown, as well as establishing what should be considered a shofar<\/em>, is much discussed. This mitzvah<\/em> is incumbent upon every Jew, and is not a mitzvah<\/em> specific for the Temple<\/a> \u2013 where the shofar<\/em> was ordinarily blown in conjunction with the sacrifices \u2013 which leads to a need to establish the relationship between this personal obligation in comparison to that of the Temple ceremonies.<\/p>\n

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Rosh Hashanah 2<\/u><\/strong><\/p>\n

The opening Mishnah<\/a> in Masechet<\/a> Rosh HaShanah<\/a><\/em> teaches that the halakha<\/a><\/em> recognizes four separate dates as being new years, with each one defining the beginning of a new cycle for that particular idea or event. The four new years are:<\/p>\n