The Jewish New Year of Rosh HaShannah

The Jewish New Year of Rosh HaShannah Rosh HaShanah (ראש השנה) literally means "Head of the Year" in Hebrew. It is the Jewish New Year and it falls once a year during the seventh month of Tishrei and occurs ten days before Yom Kippur. Together, Rosh HaShanah and Yom Kippur are known as the Yamim Nora’im, which means the "Days of Awe" in Hebrew. In English they are often referred to as the High Holy Days. Rosh Hashanah has traditionally been linked to Yeshua's Second Coming. On Wednesday, June 7th, 1967, at the height of the Six-Day War, Israeli forces pushed into Jerusalem and recaptured the Temple Mount. At the Western Wall, the last vestige of the walls that once surrounded the ancient Temple, hardened soldiers wept openly in joy. Others gently embraced the rough stones of the wall. The Chief Army Chaplain, Rabbi Schlomo Goren, then performed a very significant act. He sounded the shofar. By blowing the shofar, he symbolically announced to the world Israel's return to the home of their forefathers. This is the prophetic message of Rosh Hashanah -- the future return, restoration, or re-gathering of the people of Israel back to the land G-d has given to them. In the Book of Deuteronomy, Moses delivered his final charge to the people of Israel. They were told that if they disobeyed G-d's commands, the result would be global dispersion. A survey of Israel's history shows that G-d has been true to His Word. Today, Jewish people can be found in almost every country of the world. In spite of their displacement from the land of promise, G-d has given the people of Israel His pledge that one day He will bring them back home. The term "Rosh Hashanah" does not appear in the Torah. Leviticus 23:24 refers to the festival of the first day of the seventh month as "Zicaron Terua" ("a memorial with the blowing of horns"). Numbers 29:1 calls the festival Yom Terua, ("Day [of] blowing [the horn]") and symbolizes a number of subjects, such as the Binding of Isaac and the animal sacrifices that were to be performed. (In Ezekiel 40:1 there is a general reference to the time of Yom Kippur as the "beginning of the year", but it is not referring specifically to the holiday of Rosh Hashanah.) The Torah defines Rosh Hashanah as a one day celebration, and since days in the Hebrew calendar begin at sundown, the beginning of Rosh Hashanah is at sundown at the end of 29 Elul. The rules of the Hebrew calendar are designed such that the first day of Rosh Hashanah will never occur on the first, fourth, or sixth day of the Jewish week (i.e., Sunday, Wednesday, or Friday). Since the time of the destruction of the Second Temple of Jerusalem in 70 CE and the time of Rabban Yohanan ben Zakkai, normative Jewish law appears to be that Rosh Hashanah is to be celebrated for two days, due to the difficulty of determining the date of the new moon. Nonetheless, there is some evidence that Rosh Hashanah was celebrated on a single day in Israel as late as the thirteenth century BCE. Orthodox and Conservative Judaism now generally observe Rosh Hashanah for the first two days of Tishrei, even in Israel where all other Jewish holidays dated from the new moon last only one day. The two days of Rosh Hashanah are said to constitute "Yoma Arichtah" (Aramaic: "one long day"). The observance of a second day is a later addition and does not follow from the literal reading of Leviticus. In Reform Judaism, some communities only observe the first day of Rosh Hashanah, while others observe two days. Karaite Jews, who do not recognize Rabbinic Jewish oral law and rely on their own understanding of the Torah, observe only one day on the first of Tishrei, since the second day is not mentioned in the Torah. The Meaning of Rosh HaShanah Rosh HaShanah falls in the month of Tishrei, which is the seventh month on the Hebrew calendar. The reason for this is because the Hebrew calendar begins with the month of Nissan (when it's believed the Jews were freed from slavery in Egypt) but the month of Tishrei is believed to be the month in which G-d created the world. Hence, another way to think about Rosh HaShanah is as the birthday of the world. Rosh HaShanah is observed on the first two days of Tishrei. Jewish tradition teaches that during the High Holy Days G-d decides who will live and who will die during the coming year. As a result, during Rosh HaShanah and Yom Kippur (and in the days leading up to them) Jews embark upon the serious task of examining their lives and repenting for any wrongs they have committed during the previous year. This process of repentance is called teshuvah. Jews are encouraged to make amends with anyone they have wronged and to make plans for improving during the coming year. In this way, Rosh HaShanah is all about making peace in the community and striving to be a better person. Even though the theme of Rosh HaShanah is life and death, it is a holiday filled with hope for the New Year. Jews believe that their G-d is compassionate and just, and that G-d will accept their prayers for forgiveness. Rosh Hashanah marks the start of a new year in the Hebrew calendar (one of four "new year" observances that define various legal "years" for different purposes as explained in the Mishnah and Talmud). It is the new year for people, animals, and legal contracts. The Mishnah also sets this day aside as the new year for calculating calendar years and sabbatical (shmita) and jubilee (yovel) years. Jews believe Rosh Hashanah represents either figuratively or literally the creation of the World, or Universe. However, according to one view in the Talmud, that of R. Eleazar, Rosh Hashanah commemorates the creation of man, which entails that five days earlier, the 25 of Elul, was the first day of creation of the Universe. The Mishnah, the core text of Judaism's oral Torah, contains the first known reference to Rosh Hashanah as the "day of judgment." In the Talmud tractate on Rosh Hashanah it states that three books of account are opened on Rosh Hashanah, wherein the fate of the wicked, the righteous, and those of an intermediate class are recorded. The names of the righteous are immediately inscribed in the book of life, and they are sealed "to live." The middle class are allowed a respite of ten days, until Yom Kippur, to repent and become righteous; the wicked are "blotted out of the book of the living forever." In Jewish liturgy Rosh Hashanah is described as "the day of judgment" (Yom ha-Din) and "the day of remembrance" (Yom ha-Zikkaron). Some midrashic descriptions depict G-d as sitting upon a throne, while books containing the deeds of all humanity are opened for review, and each person passing in front of Him for evaluation of his or her deeds. The Talmud provides three central ideas behind the day: "The Holy One said, 'on Rosh Hashanah recite before Me [verses of] Sovereignty, Remembrance, and Shofar blasts (malchuyot, zichronot, shofrot): Sovereignty so that you should make Me your King; Remembrance so that your remembrance should rise up before Me. And through what? Through the Shofar.' (Rosh Hashanah 16a, 34b)" This is reflected in the prayers composed by the classical rabbinic sages for Rosh Hashanah found in all machzorim where the theme of the prayers is the strongest theme is the "coronation" of G-d as King of the universe in preparation for the acceptance of judgments that will follow on that day, symbolized as "written" into a Divine book of judgments, that then hang in the balance for ten days waiting for all to repent, then they will be "sealed" on Yom Kippur. The assumption is that everyone was sealed for life and therefore the next festival is Sukkot (Tabernacles) that is referred to as "the time of our joy" (z'man simchateinu). Rosh HaShanah Liturgy The Rosh HaShanah prayer service is one of the longest of the year. Only the Yom Kippur service is longer. Rosh HaShanah service usually runs from early morning until the afternoon and is so unique that it has its own prayer book called the Makhzor. Two of the most well known prayers from Rosh HaShanah liturgy are: Unetaneh Tohkef – This prayer is about life and death. Part of it reads: "On Rosh HaShanah it is written, and on Yom Kippur it is sealed, how many will leave this world and how many will be born into it, who will live and who will die... But penitence, prayer and good deeds can annul the severity of the decree." Avienu Malkeinu – Another famous prayer is Avienu Malkeinu, which means "Our Father Our King" in Hebrew. Usually the entire congregation will sing the last verse of this prayer in unison, which says: "Our Father, our King, answer us as though we have no deed to plead our cause, save us with mercy and loving-kindness." Customs and Symbols On Rosh HaShanah it is customary to greet people with "L'Shanah Tovah," which is Hebrew that is usually translated as "For a Good Year" or "May you have a good year." Some people also say "L'shana tovah tikatev v'etahetem," which means "May you be inscribed and sealed for a good year." (If said to a woman the greeting would be: "L'shanah tovah tikatevi v'tahetemi"). This greeting refers to the belief that a person’s fate for the coming year is decided during the High Holy Days. The shofar is an important symbol of Rosh HaShanah. It is an instrument often made of a ram's horn and is blown one hundred times during each of the two days of Rosh HaShanah. The sound of the shofar blast reminds people of the importance of reflection during this important holiday. In ancient times, G-d gave to Israel a communication system. He gave instructions to Moses for the making of the trumpet. The first mention of the trumpet in the Bible is connected with the giving of the Ten Commandments at Sinai (Exodus 19:13-20). The trumpet was used to assemble the people to work, worship, and warfare (Numbers 10:1-10). Through the communication system of trumpet sounds, G-d made a profound impression upon Israel. It was a vital link in the relationship between Him and His people. When the watchmen at their posts saw an enemy approaching, they blew trumpets to warn the people. When the hour for worship drew near, they sounded the call with trumpets. It was very important that the trumpeters be accurate in sounding every note, "For if the trumpet give an uncertain sound, who shall prepare himself to the battle?" (I Corinthians 14:8). The blowing of trumpets is a sign of the return of Jesus Christ and a memorial of G-d's grace to Abraham when he susttituted a ram to be sacrificed instead of Isaac (Genesis 22). Isaac is a type of foreshadowing of Christ. Just as Abraham offered his son on the altar, G-d offered His only begotten Son on Calvary's altar. Hebrews 11:17-19 says: "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that G-d was able to raise him up, even from the dead; from whence also he received him in a figure". Both Isaac's and Jesus' births were miracles. Both were obedient to the point of sacrifice. Trumpets were used in giving signals of war. Jesus is coming back as the commander of the army of G-d. He will returnas Lord of Lords and King of Kings! This expression is found in three places in the Bible - 1 Timothy 6:15, Revelation 17:14, and Revelation 19:16. It is a powerful statement of Jesus Christ's supreme authority over all other kings and lords of the earth. Jesus came, the first time, to defeat the work of Satan and the sin in men's hearts. "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it" (Colossians 2:15). The Last Trumpet/Shofar "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of G-d: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thessalonians 4:16-17). This feast of Trumpets speaks to the Christian about spiritual warfare. In Ehesians 6:11-13 we read: "Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age,against spiritual hosts of wickedness in the heavenly places (NU-Text reads rulers of this darkness). Therefore take up the whole armor of G-d, that you may be able to withstand in the evil day, and having done all, to stand." The Feast of Trumpets can be a very special time for believers in Christ. Our sins are not forgiven just when we believe. James 2:19 says: "Thou believest that there is one G-d; thou doest well: the devils also believe, and tremble." To be forgiven, we must have a repentant heart. We must come in submission to our Heavenly father, asking for forgiveness, knowing that He will forgive us, as a father forgives his child. That forgiveness which we seek has been guaranteed bought and paid for by Jesus' atoning sacrifice on the tree. Tashlich is a ceremony that usually takes place during the first day of Rosh HaShanah. "Tashlich" literally means "casting off" and involves symbolically casting off the sins of the previous year by tossing pieces of bread or another food into a body of flowing water. This tradition originates from Micah 7:19, "He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea." Other significant symbols of Rosh HaShanah include apples, honey and round loaves of challah. Apple slices dipped in honey represent our hope for a sweet new year and are traditionally accompanied by a short prayer before eating that goes: "May it by Thy will, O L-rd, Our G-d, to grant us a year that is good and sweet." Challah, which is usually baked into braids, is shaped into round loaves of bread on Rosh HaShanah. The circular shape symbolizes the continuation of life. On the second night of Rosh HaShanah it is customary to eat a fruit that is new to us for the season, saying the shehechiyanu blessing as we eat it to thank G-d for bringing us to this season. Pomegranates are a popular choice because Israel is often praised for its pomegranates and because, according to legend, pomegranates contain 613 seeds – one for each of the 613 mitzvot. Another reason for eating pomegranates on Rosh HaShanah has to do with the symbolic hope that our good deeds in the coming year will be as many as the seeds of the fruit. Some people choose to send New Year’s greeting cards on Rosh HaShanah. Before the advent of modern computers these were handwritten cards that were snail mailed weeks in advance, but nowadays it is equally as common to send Rosh HaShanah e-cards a few days before the holiday. 2011 Rosh HaShanah Dates - Sunset September 28, 2011 - nightfall September 30, 2011 Yom Kippur (Day of Atonement) is the most solemn day of the Jewish year and concludes the Ten Days of Awe -- falling on the tenth day of Etanim (Tishri). We are commanded to 'afflict your souls on this day or be cut off from your people' Leviticus 23:29. Some interpret this to mean fasting, others argue fasting afflicts the body not the soul. Yom Kipuur is a solemn day of prayer. Yom Kippur is the "Sabbath of Sabbaths" -- the holiest day of the year. Yom Kippur is the day to seek forgiveness for vows broken --- vows between man and G-d and between each other. On Yom Kippur, food, marital relations, washing, wearing leather shoes, and use of lotions/colognes, etc., are traditionally avoided -- it is a solemn time. At shul on the eve of Yom Kippur, men wear their tallit and the cantor sings "Kol Nidre" three times -- getting louder each time. This reminds people of the importance of keeping their promises to G-d and other men. This is a time of confession and prayer -- admitting the guilt of our sin and asking G-d for forgiveness. When the temple still stood, the high priest would enter the Holy of Holies on Yom Kippur and offer the blood of the sacrifice for the people. The high priest would offer solemn prayers that G-d would receive the offering and forgive the sins of the people. Yeshua is our high priest -- He entered the heavenly Holy of Holies and is currently making blood atonement for our sins. Why ten days? Please read Revelation 2: 10 to see the answer!