- The words Rosh HaShanah mean “Head of the Year,” Jewish New Year.
- The number of the year changes on Rosh HaShanah. This year, we change from 5774 to 5775.
- Rosh HaShanah is the first of the month of Tishri in the Jewish calendar.
- Rosh HaShanah is the first of the ten “Days of Awe” that culminate with Yom Kippur, the Day of Atonement.
- Rosh HaShanah, with Yom Kippur ten days later, are often referred to as the High Holy Days.
- On Rosh HaShanah, we remember the Creation of the world and we look ahead to the Judgment of God.
- Traditionally we eat sweet things on Rosh HaShanah: apples, honey and such to express our desire for a sweet year ahead.
- We prepare for Rosh HaShanah during the month of Elul.
- Rosh HaShanah is marked by feasting and solemnity.
- Many if not most Jews try to be in synagogue on Rosh HaShanah.
- One of the themes of Rosh HaShanah is the “Book of Life.” It is an ancient metaphor expressing the idea that we don’t know what lies ahead of us, but that God knows all.
- The traditional greeting for Rosh HaShanah is L’Shanah Tovah Tikateivu (l’sha-NAH toe-VAH tee-ka-TAY-vu) which means “May you be inscribed in the Book of Life for a good year.”
- A shorter form of the greeting is Shanah Tovah which means “[Have a] Good Year”
- A very short greeting for the day is “Goot yom tov!” Yiddish for “Good holiday!”
- On Rosh HaShanah we hear the sound of the shofar [ram’s horn.]
- On Rosh HaShanah, we make a special effort to make teshuvah, to repent old sins and to forge new ways of living.
- Many Jews around the world celebrate two days of Rosh HaShanah.
- This year, Rosh HaShanah starts at sundown on September 24, 2014.
Wasn’t one enough?
In the Diaspora (outside of the land of Israel) many Jewish holidays are celebrated for two days. That’s because in ancient times, the Jewish calendar was originally based on the observation of the moon from the Temple Mount. It took a long time to get the announcement of the New Moon to Diaspora communities, so there was uncertainty about holiday dates.
But Rosh Hashanah is observed for two days even in Israel! The reason for this is that the the moon’s cycle is 29 1/2 days. Elul, the month before Rosh Hashanah, might have had 30 or 31 days, depending on exactly what the moon was doing that year. So there were two days of Rosh Hashanah, just to be sure to get it right.
Now, you may be wondering why it is that we do this even though we have calendars that know the exact dates years, even centuries, in advance. The answer is that the custom became established very early, at least before the year 70 of the Common Era and perhaps much earlier. Many Jews are reluctant to alter a custom that is so old, and refer to the two days of Rosh Hashanah as a Yoma Arichta, Aramaic for “one long day.”
However, as with many things in Jewish life, there is another custom, in some Reform communities, to celebrate Rosh Hashanah only on one day, now that we can calculate the New Moon accurately. They argue that the Torah prescribes one day of Rosh Hashanah, so they celebrate for one day.
By the way, if you need a Jewish calendar, there is a good one at the Hebrew Jewish Calendar website.
Look in the mirror. Look at the face that looks back at you. What do you see?
Do you see a person
— who needs sleep?
— who needs to see a doctor?
— who drinks too much?
— who eats unhealthfully?
— who is too tired to know what she needs?
— who is depressed?
— who needs regular exercise and doesn’t get it?
— who hasn’t laughed in HOW long?
— who is secretly struggling with something he hopes no one else will notice?
— who needs help and won’t ask for it?
— who has been offered help but refuses to accept it?
— who is lonely?
— who is frightened about something?
— who hasn’t had a day off in HOW long?
Modern secular culture encourages us not to take care of ourselves. We see advertisements for unhealthy foods, for “fun” gambling, for TV shows that are on late at night. We get caught up in the push for certain kinds of success. With our families scattered all over the country or the world, care for children or elders often falls on one or two family members, who get no help or relief. We avoid admitting to depression, mental illness, disabilities, because of the stigma they carry. We avoid asking for help because that would involve admitting that we need it.
These are sins against ourselves. When we fail to get enough sleep, good food, and enough exercise, we forget that our bodies are limited, that we are setting ourselves up for illness. When we fail to ask for or accept help, not only do we hurt ourselves, but we keep others from having the opportunity to do a mitzvah.
Ask: What could I change in my life so that I could get enough sleep? Help taking care of my aged parents? Help doing whatever it is I need to do to take care of myself?
Then make a plan. Do it.
If the answer to that question is, “Nothing,” or “I don’t know” then make an appointment to talk with someone who can help you find options: a rabbi, a therapist, a counselor, a friend. Admit how hard it’s all gotten to someone who won’t tell on you. Ask them to help you find some ways to lighten the burden. Those ways exist, whether you can see them or not.
Make the call. Do it.
For sins against God, the Day of Atonement atones, but for sins against human beings the Day of Atonement does not atone: those include the sins against ourselves.
Someone is waiting for you, and for me, in the mirror.
This is another in a series of posts to make Jewish life a little more accessible. Click on “Especially for Beginners” in the menu on the right side of your screen to find more articles about the basics of Jewish living.
Rosh HaShanah, the Jewish New Year, begins at sundown on September 16, 2012. Here are the basic facts to know about the holiday season:
1. HAPPY NEW YEAR. Rosh HaShanah is the Jewish New Year. Observant Jews will go to synagogue that day, and are required to do no work. Many other Jews may take the day off for reflection and celebration. The mitzvah [commandment] for the day of Rosh HaShanah is to hear the sound of the shofar [ram’s horn.] The basic greeting for the New Year is “Shanah Tovah” [literally, “Good Year!”]
2. DAYS OF AWE. Rosh HaShanah begins a very serious time in the Jewish year called the Days of Awe. Unlike the secular New Year, which is mostly a time for celebration, the Days of Awe are an annual period for reflection and for mending relationships and behavior. Synagogue services use solemn music and urge Jews, individually and collectively, to mend what is broken in their lives, and to apologize for misdeeds.
3. SIN AND REPENTANCE. The Jewish understanding of sin is that all human beings fall short of their best selves from time to time. When we do wrong, even inadvertently, we are required to acknowledge what we have done, take responsibility for it, and take steps to assure it will not happen again. This process is called teshuvah [literally, “turning.”]
4. YOM KIPPUR. The Day of Atonement, Yom Kippur, is the culmination of the process of teshuvah. Observant Jews fast for 24 hours and spend the day in synagogue, praying and reflecting on their lives. Work is forbidden. Other Jews may take the day off for reflection as well. Yom Kippur is a day for atonement for sins against God and/or Jewish law; it only atones for sins against other human beings if we have gone through the process of teshuvah (taking responsibility, apologizing, and taking steps to prevent future problems.)
5. ATTENDING SYNAGOGUE. Rosh HaShanah and Yom Kippur are the days of the year when the greatest number of Jews attend synagogue. However, they are not good days to attend synagogue for the first time: the services are longer than usual and much more solemn. For a first visit to a synagogue, a regular Shabbat service on Friday night or Saturday is much more typical of Jewish practice and belief.
6. TICKETS FOR PRAYER? Because of the high attendance, many synagogues do not have seats for visitors for their main services. If they have a few extra seats, they sell tickets for those seats to offset the extra expense of the visitors (members pay their share via membership dues.) Note that while High Holy Day tickets are rarely discounted, synagogues often make arrangements for reduced rates for membership for those who wish to participate in synagogue life but who cannot afford full dues. Consider joining a synagogue – they offer much more than High Holy Day services.
There are several options for attending High Holy Day services for low or no cost. You can always call the synagogue and ask; they may be able to make a referral, and there are synagogues who offer free High Holy Day services as a form of outreach. If you are in a city in the USA, call the Jewish Federation or other local Jewish agency for information about locations for free or low-cost services.
7. GETTING THE MOST OUT OF IT. To get the most out of the High Holy Days, observe the month of preparation that leads up to them. Attend services at a local synagogue (guests are welcome at regular services). Ask yourself “What about my life and behavior needs to change?” and make those changes. Mend relationships that can be mended, and do your part even in those relationships that cannot be mended at this time. Consider reading a book about the High Holy Days, or keeping a journal. Like everything else in life, the more you invest in this experience, the more you will get out of it.
There is much more to know about the High Holy Days; this is just a beginning. If you are curious about Judaism, this is a great time of year to contact a synagogue about adult education classes, since many things in synagogue start immediately after the holidays.
L’Shanah Tovah: I wish you a fruitful beginning to the New Year of 5773!
Jewish “days” start at sundown, because in Genesis 1 it says, over and over, “It was evening, and it was morning.” This is something that takes some getting used to, if you don’t grow up with it: the day begins when the sun dips below the horizon. The fact that you’ve been up for hours has nothing to do with it.
Jewish living is like that, tilted 90 or 270 degrees from Western secular life. The day begins at sundown. The year begins in the fall. (Also in the middle of winter and in the springtime.) Sunday is yom rishon, the first day of the week (and it begins on Saturday night.) The whole thing is cockeyed.
There is no doubt about it, we are a stiff necked people, as the God of Israel comments to Moses in Exodus 32:9. Only a stiff necked people could insist on their own cockeyed timetable for thousands of years of diaspora, tripping over other people’s holidays and calendars and clocks and whatnot. Ask anyone who asked for Rosh HaShanah off this week: it’s a nuisance. Yet we stick out our stiff necks and insist on it year after year after year, annoying our bosses, confusing our neighbors, and making some paranoid types certain that we are Up to Something, an international conspiracy, perhaps.
Why not accomodate? Why not assimilate? Why not go with the flow, for crying out loud?
We stick with it because time is sacred. The traditional story is that the day begins at sundown because Genesis says so. But we could as well read it the opposite direction: we have that story to explain, to remind us, to keep stepping to that Jewish drummer: it was evening, it was morning, it was the first day. The creation story doesn’t tell us “how the world was made,” it tells us how to look at the world. It’s easy to say, the day begins when I get up in the morning — then the world revolves around my state of consciousness. It’s easy to say, the day begins at midnight, because the government and mutual agreement say so. But Genesis says, “It was evening, it was morning,” to throw us off balance, to say, “Stop! Look! Think! PAY ATTENTION!”
Notice the passage of time. Notice the cycle of seasons. Notice when the sun goes down and comes up, and that will require you to take your eyes off the computer screen, off the TV, off your own navel, and out to the horizon. Live out of step with the ordinary, so that you will step lively. Pay attention.
Pay attention, because as Chaim Stern z”l wrote for Gates of Prayer: “Days pass and the years vanish, and we walk sightless among miracles. Lord, fill our eyes with seeing and our minds with knowing; let there be moments when Your Presence, like lightning, illumines the darkness in which we walk. Help us to see, wherever we gaze, that the bush burns unconsumed. And we, clay touched by God, will reach out for holiness, and exclaim in wonder: How filled with awe is this place, and we did not know it! Blessed is the Eternal One, the holy God!”