The Jewish Holiday of Rosh Hashanah

There is a lesson in Rosh Hashanah which can benefit those of all religions, faiths and creeds. Unlike the secular New Year on January 1st which is celebrated by parties, revelry and the like, the Jewish New Year, and the following ten days to Yom Kippur,  is one based on deep reflection, awakening and returning to your roots. For the period of the month before the holiday, it is customary to review your life, both on a personal and spiritual level. What did you do well?  Where did you falter?  Did you live up to your own expectations, or did you fail miserably?  Were you kind to others and did you give all the charity that you were supposed to the past year?   Was your life in spiritual balance, or did you succumb too often to the material temptations that surround us. And once one has honestly dealt with himself or herself ("If nothing else," Hamlet said, . . ."To thine own self be true") than comes the process called teshuva, which is returning and making a commitment to yourself to fix yourself on all levels. One comes through this process amazingly refreshed. Rather than feel like you failed in life - as we all have constant and continuous challenges --- one feels freed, as though getting a second chance to start over. It's like being able to hit the reset button in one?s life, but having the benefit of the lessons learned from the past year to help you improve the next year. This should challenge all of you, regardless of beliefs to go through this process at least once a year on a deep level. You will be thankful you did.  THE RABBI'S GIFT A monastery had fallen upon very hard times. Once a great order, but over time it had been reduced to only five monks -- the abbot and four others -- all well into their seventies. The order was dying. Deep in the forest surrounding the monastery there was a little hut which a rabbi from a nearby town used occasionally for personal retreats. The old monks had developed a sixth sense about the presence of the rabbi, and always could tell when he was in the forest. On one such occasion, the abbot, who had been agonizing over the demise of his order, decided to visit the hut to ask the rabbi if he could offer any advice. The rabbi welcomed the abbot into his hut, but when the abbot explained the purpose of his visit,the rabbi could only empathize with his plight and commiserate with him. "Yes, the spirit seems to have gone out of the people. It's the same in my town. Almost no one comes to the synagogue anymore." So it was that the abbot and the rabbi spent time that day talking of deep things. Finally, the time came for the abbot to leave. The men hugged and the abbot said, "It is wonderful that we could meet and talk after all these years, but I have failed in my purpose for coming here. Is there no advice at all you can give me that would help me to save my dying order?" "I'm sorry," said the rabbi. "I'm afraid I have no advice to give. All I can tell you, though, is that the Messiah is one of you." Upon his return to the monastery, the abbot was joined by the other monks who asked, "Well, what did the rabbi say?" "He couldn't help," the abbot replied. "We just sat and talked. And as I was leaving, he said that the Messiah is one of us. I have no idea what he meant." In the days and weeks and months that followed, the old monks pondered this and wondered if there could be any possible significance to the rabbi's words: The Messiah is one of us. Do you think he meant one of us monks here at the monastery? If he meant one of us, he surely must have been referring to Father Abbot. He has been our leader for more than a generation. On the other hand, he could have meant Brother Thomas; he is a holy man. Everyone knows that Thomas is a man of light. Certainly he could not have meant Brother Eldred! Eldred gets crotchety at times.... But even though he can be a nuisance, when you look back on it, Eldred virtually always has a valid point to make. Perhaps the rabbi did mean Brother Eldred. But surely not Brother Phillip; he's so passive, a real nobody....But then, almost magically, Philip has this knack of appearing at your side just when you need him the most. Maybe Phillip is the Messiah. But of course the rabbi wasn't referring to me. I'm just an ordinary person. Yet what if he were? What if I am the Messiah? Please, God, not me; I couldn't mean that much to you, could I? As they reflected in this manner, the old monks began to treat each other with extraordinary respect on the off chance that one among them might be the Messiah. And on the remote chance that each monk himself might be the Messiah, they each began to treat themselves with extraordinary respect as well. Because the forest was so beautiful, people still occasionally came to visit the monastery to picnic on its tiny lawn, to walk along its paths, to sit quietly in the chapel. As they did so, without even being conscious of it, they sensed this aura of extraordinary respect which seemed to surround each of the elderly monks and which permeated the atmosphere of the whole place. There was something compelling, empowering about it. Without knowing exactly why, they began to come back to the monastery more frequently to visit, to play, to pray. They began to bring their friends to share this special place. And their friends brought their friends. In time, some of the younger men who came to visit began to talk more and more with the elderly monks. After a while one asked if he could join the order. Then another. Then another. Soon, the monastery once again housed a thriving order, and, thanks to the rabbi's gift, became a beacon of peace, love, and hope in the realm. What we would now like to ask is whether you are treating yourself and others with extraordinary respect? It can make a difference in your life, and in the life of your school. Background The Jewish Holiday of Rosh Hashanah is widely known and celebrated as the New Years Day of the Jewish calendar, but actually Rosh Hashanah has a fourfold meaning - It is the Jewish New Year, the Day of Judgement, the Day of Remembrance, and the Day of Shofar Blowing. It is the Day of Judgement As Jews worldwide examine their past deeds and asks for forgiveness for their sins It is the Day of Shofar Blowing As the Shofar (the rams horn)is blown in temple to herald the beginning of the 10 day period known as the High Holy Days It is the Day of Remembrance As Jews review the history of their people and pray for Israel And of course it is New Year's Day Celebrated with it's holiday greeting cards, special prayers, and festive and sweet foods (to ensure sweetness in the New Year) Rosh Hashanah is observed the first and second day of the seventh month of the Jewish calender, Tishri. Coming in the Fall season of the western calendar, usually in September. In Israel Rosh Hashanah is the only holiday kept for 2 days as it is considered too important to be observed for only 24 hours. Both days are considered one long day of 48 hours The traditions of Rosh Hashanah are simple as the only commandment specified for the holiday is the blowing of the shofar. In temple the shofar is blown on Rosh Hashanah to herald the beginning of the period known as the High Holy Days. It is believed that on Rosh Hashanah the destiny of all mankind is recorded by G-d in the Book of Life. After Rosh Hashanah services, as the congregants leave the synagogue they say to each other... "May you be inscribed in the Book of Life" On the first day of Rosh Hashanah, after the afternoon services, Jews visit a body of water or pond, containing live fish*, to symbolically "cast away" their sins into the river. *The fish's dependence on water symbolizes the Jews dependence on G-d, as a fish's eyes never close, G-d's watchful eyes never cease. On Rosh Hashanah it is customary for families to gather together for the holiday meal. Traditional foods sweetened with honey, apples and carrots are served, symbolizing sweetness, blessings, abundance and the hope for a sweet year ahead. The first night's meal begins with apple dipped in honey. Challah, the bread usually eaten on the Sabbath (not braided as at regular meals but instead baked in a circle - a wish that the coming year will roll around smoothly without unhappiness or sorrow) is also dipped in honey before eating. More Information on Rosh Hashanah. On Friday night, Sept. 22, 2006, Jews will begin celebrating one of their most important religious holidays, Rosh Hashanah. It remembers the creation of the world. In Hebrew, Rosh Hashanah means the "head of the year." It is also called the Feast of the Trumpets. The blowing of a ram's horn, a shofar, proclaims Rosh Hashanah, and summons Jews to religious services. Sundown Sept. 22 marks the beginning of the year 5767 and the month of Tishri. Jews used the ram's horn as a trumpet in Biblical times to announce the new moon, holidays, and war. Today, a variety of horns are used, including curved antelope horns. Putting your spiritual house in order While it does have its festive side, Rosh Hashanah is not one big party, as the New Year's celebrations on Dec. 31 tend to be. Rosh Hashanah is a time for personal introspection and prayer. Jews may also visit graves. It is thought that the prayers or good wishes of the dead can help the living. By wishing each other well and sending cards, people let friends know what happened in the past year and what plans lie ahead. Christmas cards and get-togethers fill a similar role for Christians. Rosh Hashanah is part of a process of spiritual growth. The Hebrew month preceding it, Elul, is a time for charity, tzedakah. Rosh Hashanah falls on the first and second days of the seventh month, Tishri. Rosh Hashanah Dates (beginning at sundown on the following dates) 2004 Sept. 15 2005 Oct. 3 2006 Sept. 22 2007 Sept. 12 2008 Sept. 29 Food for thought Traditional Jewish foods accompany Rosh Hashanah. Typically, a blessing will be said over two loaves of bread, known as challah. The round shape symbolizes a crown, a reminder of the kingship of God. Challah also stands for the circle of life, and the hope that our lives endure without end. Challah is sometimes baked with a ladder on top in recognition that only God decides who climbs up or down the ladder of life. Forming challah in the shape of a bird is also done. The Torah says that God will protect Jerusalem in the same way a bird hovers. Apples dipped in honey are another Rosh Hashanah tradition. It symbolizes the hope for a "sweet year" ahead. Honey is spread on challah. Tzimmes, a mixture made from carrots, cinnamon, yams, prunes, and honey, is also traditional. More Notes The Aqedah of Yishaq Abinu is a very important theme on both Rosh Hashanah and Yom Kippur. G-d said to Abraham Abinu that the Shofar (ram's horn) should be blown on Rosh Hashanah. Through this, whenever His people would sin, the Shofar would remind him of the Aqedah and He would forgive them. Abraham Abinu asked G-d what a "Shofar" was and on this it is written "...And Abraham lifted his eyes and behold a ram was caught in the thicket by his horns." The Shofar is first blown on the first morning of Rosh Hashanah (unless it falls on Shabbath) and is preceded by the blessing of Sheheheyanu. There are some interesting differences between Ashkenazi and Sephardi practice in the sound, content and blowing of the Shofar. On the second day Sheheheyanu is not recited. by Sepharadim who, in general, follow the teachings of Maran in the Shulhan 'Arukh. Ashkenazim, who generally go according to the Rama, recite the blessing on both days. Some sit for the recitation of the blessings of the Shofar, while others stand. The custom at Midrash BEN ISH HAI is for the congregation to sit during the blessings. The congregation sits during the blowings prior to the 'Amidah. Sepharadim blow during both the silent 'Amidah and the repetition and blow a total of one hundred and one calls (101 is the Gematria for Mikhael, Israel's guardian angel). The last one being a Teru'ah Gedolah after 'Aleinu Leshabbeyah. Ashkenazim blow only one hundred calls and the last one is a Teqi'ah Gedolah instead. In some Hassidic communities, the custom is to blow two hundred. Women are, in theory, exempt from hearing the Shofar. However, most women nowadays are considered to have made a vow to hear it and, as such, if they are unable to hear it on Rosh Hashanah they must make an annulment of that vow prior to the onset of the holy day. Rosh Hashanah is one of the holiest days in the year and a day of judgment for all mankind. In preparation, on the morning of 'Ereb Rosh Hashanah, one should cut ones hair (specifically before midday, as according to the Qabbalah hair should not be cut in the afternoon). Both men and women go to the Miqweh, (ritual-bath) and some fast. Hattarath Nedareem (the annulment of vows) is made. It is customary to visit the cemeteries on the eve of the Holiday. In Jerusalem, a Hakham should be consulted concerning changes made to this custom. When Rosh Hashanah falls on Thursday and Friday, one must remember to prepare the 'Erub Tabshileen in order to be able to cook on Rosh Hashanah for Shabbath. Ashkenazi wear a Takhrikh (kittel in Yiddish - or death shroud) on Rosh Hashanah. Sephardim do not have this custom but both men and women should dress in white. The reason for this is that when the nations of the world are to be judged, they wear black. But the Jewish nation –   coming in judgment before its Creator – wears white as a sign of faith and confidence that the Heavenly Father, in his abundant mercy, will bless us with a good and favorable judgment. However, one should not wear new clothes on the first day, as this might lead to arrogance at a time when one is pleading for mercy. During the 'Arbith prayer, it is a good custom – and common in several Sepharadi communities – for the 'Amidah to be read aloud. Extreme care should be taken to avoid anger on Rosh Hashanah. To assist in this, the lady of the house should ensure that the table is laid and everything preprared when her husband returns home from Synagogue. But if it is not, the husband must take care not to be bothered by it in any way. Ashkenazim have the minhagh of dipping the Hammosi in honey on Rosh Hashanah, and this is the appropriate custom according to Ashkenazi tradition. According to Hakham Yoseph Hayyim, 'a"h, in the holy work  BEN ISH HAI, the Hammosi must be dipped three times in sugar and three times in salt. Salt must be used because the table is likened to the altar and the Hammosi to the offering thereon. And on this it is written: "... With all thine offerings thou shalt offer salt". Another reason for the use of sugar instead of honey is that it is further written in connection with the offering of incense: "...You shall not offer leaven or honey..." and "...If honey were added it became ritually unfit". For these reasons, Hakham Yoseph Hayyim,zy'a"a, writes, in his holy work BEN ISH HAI, that the apples that are eaten prior to the meal should be cooked in sugar and not honey. It follows logically, in such a case, the symbolic request (that our year should be sweet) that is recited with it, should not include the term "Kaddebash" ("like honey"). While some eat fish during Rosh Hashanah, according to Rab Hid"a and others, it is correct to abstain –  because the Hebrew word for fish Dagh is likened to the word for worry Deagha. If it is not practical to place a Rosh Kebes on the table, a rooster head should be used instead. One who is particular about the above dictum would avoid a fish head. On the first day, Tashlikh – the casting of ones sins into the water – is recited. When the first day of Rosh Hashanah fall on Shabbath, Some postpone Tashlikh to the second day. However, according to the ruling in Ben Ish Hai, Tashlikh must be made on the first day, even when it is on Shabbath. In such a case, however, since one may not carry outside an 'Erub, only the portion of "Mi E-l Kamokha" is recited by heart at the water, and the portions before and after are read in the Synagogue. Tashlikh is preceded by the reading of Tehilleem and Adra Zota. (Tehilleem are also read on the second day, followed by Adra Rabba). The reading of Tehilleem and Adra Zota and Rabba usually takes place at people's homes, in groups of ten to fifteen. It is followed there by the the praying of Minha, except on Shabbath, when all pray at the Synagogue, in order to hear the Sefer Torah. When the first day is on Shabbath, Ashkenazim postpone the recitation of Tashlikh to the second day. In the holy work BEN ISH HAI, however, it is written that Tashlikh is made on the first day, even when this is on Shabbath. In such a case, however, great care must be taken not to carry a prayer-book (or anything else) in a place where there is no 'Erub. Some Ashkenazim symbolically throw bread into the water at Tashlikh services. However, there is a difference of opinion among Ashkenazim on this matter and others do not because of the prohibition of feeding the fish in the sea on Shabbath or Yom Tob. Sepharadeem do not have this custom and may not throw bread into the water on Rosh Hashanah. During the ten days from Rosh Hashanah to Yom Kippur one should be particularly careful about ones actions and speech, be repentant and increase the giving of charity. Hear the shofar being blown.

HAVA NAGILA	LET US REJOICE AND BE GLAD
Hava nagila, hava nagila Hava nagila venis'mecha Repeat Hava neranena, hava neranena Hava neranena venis'mecha Uru, uru achim Uru achim belev same'ach	Let us rejoice and be glad Repeat Let us sing Awaken brethren With a cheerful heart.