Dates

• 2003 September 27-28 (Hebrew year:5764)
  
• 2004 September 16-17 (Hebrew year:5765)
  
• 2005 October 4-5 (Hebrew Year: 5766)

Introduction The Jewish New Year, which ushers in the penitential season, traditionally marks the birthday of the world. Though observed only by Jews, its theme is a universal one. On the two days of Rosh Hashanah God's kingship over all people is reaffirmed. We also pray for the time when "everyone will come to serve You and bless Your glorious Name."

The most important symbol of the holy day is the ram's horn or shofar, which was used in antiquity for the purpose of calling the people to battle or to announce the fiftieth year jubilee. It was also used at the coronation of the kings of Israel. According to tradition, the shofar is linked to the story of the ram who was sacrificed by the patriarch Abraham in his son's stead.

It is blown on Rosh Hashanah to exhort the people to a life of sacrificial devotion to God and to humankind. Its call is also intended to arouse the people to examine their deeds and to repent for the misdeeds of the past year. During these days of penitence we are required to scrutinize our actions and to make resolutions of self-improvement.

The nature of the holiday is such that the Jew is filled with confidence in his or her ability to change misfortune into blessing, for "prayer, repentance and charity can avert the severe decree."

Eating Symbolic Foods

The Gemora in the tractate of Kerisus (6a) states "Abaye said 'Now that you have said that an omen is significant, at the beginning of each year, each person should accustom himself to eat gourds, fenugreek, leeks, beets and dates...'." Because of this Gemora, it is a custom to eat these listed foods, as well as other foods, which represent good things. (We will soon explore how exactly these foods are representative of good things.) The issue that must first be addressed is why do we "indulge" in omens at the beginning of the year, on Rosh HaShana? As we will soon see, there are many, many different omens and customs. Why do we eat these foods on this occasion?

The goal of these omens is to act as a reminder. By eating all of these foods that have positive connotations, a person realizes that now is the time he needs to be asking for these good things, because now is the time he is being judged. As soon as the person realizes that now is the time that he is being judged, he will realize that omens alone will not be enough for his salvation, and that repentance is needed. Therefore, eating these omens, which are a reminder that now is the time for repentance, is extremely appropriate for Rosh HaShana.

Another reason given for why we eat these "omens" has to do with the "spirit" of the holiday of Rosh HaShana. If one looks over the prayers on Rosh HaShana, one will find that the basic theme is one of proclaiming the kingship and greatness of Hashem. Although Rosh HaShana is the day on which we are being judged, we do not make requests for sustenance, health, long life, etc.. We instead demonstrate how we have accepted Hashem as our king, and that we will listen to Him and follow His dictates.

Yet, asking Hashem for one's needs really is not so far out of the realm of proclaiming the kingship of Hashem. By asking Hashem for our needs, we vividly illustrate the fact that Hashem is our superior, and that we depend on Him for everything. In reality, if we asked Hashem for our needs, it would demonstrate how we are the subjects of Hashem, and that we have accepted Him as our king.

In order to reconcile these two realities, we have the omens. By eating these omens (and with some, saying the accompanying liturgy), we are covertly asking Hashem for our needs. We do not want to do such blatantly, as that is not in the strict spirit of the day. However, as it does demonstrate that we have accepted Hashem as our king, and today is the day we are being judged, we "ask" Hashem that we be remembered for a good year in a fashion that is not outwardly a request.

The Omens Themselves

The foods mentioned by the Gemora all are omens because the food itself symbolizes a good or because their names connote or sound similar to words that indicate some sort of good thing. These words are used in the liturgy which is said upon eating the food, known by its first two words "Yehi Ratzon..." "May it be your will...."

(*** A listing of the appropriate Yehi Ratzon's transliterated and translated in to English was sent out separately, so it may help to take a look at that list while reading this post.***)

The first food that the Gemora mentions is gourds, or "K'ra." The word "K'ra" sounds both like the word for "read/proclaim" and the word for "tear." When we eat the gourd, there are two possible "Yehi Ratzons" that can be said. The first goes "Yehi Ratzon milfanecha... _sheyikaru'u lifanecha zechuyo'seinu" "May it be your will Hashem that our merits _ be read/proclaimed_ before you." The other is"...sheyikora g'zar de'nainu." "...that the decree of our sentence should be torn up." There are varying customs as to this Yehi Ratzon, and a prevalent custom is to recite both endings together in one Yehi Ratzon.

The second food mentioned is "Rubia," or fenugreek. The word "Rubia" sounds like the word "yirbu," the word for "increase." We therefore say a Yehi Ratzon that contains the request "may...our merits increase."

The word for the third food, "Karsi," leeks or cabbage, sounds like the word "kares," "to cut off/destroy." We therefore say a Yehi Ratzon that asks "may... our enemies be destroyed."

The word for the fourth food, "Silka" or beets, sounds like the "siluk," meaning "removal." We therefore say a Yehi Ratzon that requests "may our adversaries be removed."

The word for the fifth and final food "Tamri" or dates, sounds like the word "sheyitamu," "that they be consumed." Hence, we sat a Yehi Ratzon that implores "may... our enemies be consumed."

Another food that we eat is honey, because of its sweet taste. We dip Chalah (holiday loaves of bread) and apples in honey. Upon eating the apple and honey, we say a Yehi Ratzon that beseeches from Hashem that "You (should) renew us for a good and SWEET year."

Why do we eat apples? The Maharil explains that we find in Bereshis 27 that Yaakov disguised himself as Esav in order to "trick" Yitzchok, his father, into giving him the blessings of the first-born, which Esav had previously sold to Yaakov. When Yaakov came close to Yitzchok, who was blind, Yitzchok noticed a sweet smell emanating from Yaakov. Yitzchok commented (Bereshis 27:27) "See, the smell of my son is like the smell of a field which Hashem has blessed." He then continued to bless him with blessings of wealth and power. According to many commentators, the "field which Hashem has blessed" refers to an apple field, and the smell of that apple field is also the smell of the Garden of Eden. The Vilna Gaon continues to explain that this incident with the blessings occurred on Rosh HaShana. It is therefore fitting to eat an apple, a fruit whose smell is associated with the blessings of Yaakov (which were given on this day) as well as with the Garden of Eden, on the day on which we ourselves want blessings.

Blowing the Shofar

When Rosh Hashanah arrives it has already been heralded for a full month. On the first day of Elul (the last month of the Jewish calendar) and every following morning, the Shofar, or ram's horn, is sounded at synagogue services. The horn announces the approaching holy season.

On the Saturday night before Rosh Hashanah a special midnight service is conducted called Selichos (Penitential Prayers) which help to prepare the worshipper for the time of reverence and self-appraisal during the coming Days of Awe.

Rosh Hashanah is the Yom Teruah, the Day of Blowing the Shofar. The ram's horn was the instrument used to announce major national and religious events in Jewish life. The Shofar is blown three times in the traditional Rosh Hashanah service by the Baal Tekiah (the man who sounds the shofar). There are one hundred blasts in total.

Yamim Nor'aim: Days of Awe. The Hebrew name for the High Holy Days.

Selichot: The word "Selicha" means "forgiveness," "selichot" is simply the plural. It is a reference to the prayers for forgiveness we say during this season, and the special service of penitence held at midnight on the Saturday night before Rosh Hashanah.

Rosh Hashanah: The "head of the year," in other words, the Jewish new year.

Shofar: The ram's horn, blown by Jews on Rosh Hashanah to shake the soul and stir awareness of the special nature of these holy days.

Tashlich: The Hebrew word means "to send, to cast out." This is the special ceremony on Rosh Hashanah afternoon in which Jews symbolically cast their sins (in the form of bread crumbs) into a body of flowing water.

Kol Nidrei: The words literally mean "all of my vows." These are the first two words of the famous prayer sung on Erev (the evening of) Yom Kippur. They refer to those promises we have (or will) be unable to keep despite our best efforts.

Yom Kippur: The "Day of Atonement."

Yizkor: "Remembrance." It is the name of the Memorial Service on Yom Kippur, and a prayer in that service in which we specify those whom we are remembering.

Machzor: The High Holy Day prayerbook (as distinct from the Siddur, the Shabbat and daily prayerbook). In Reform synagogues, the Machzor used is called Gates of Repentance.

Teshuvah: The Hebrew word for "repentance," which literally means "turning" -- away from sin, towards the good. It is the central goal of these days.

Sefer Chayim: The Book of Life. Jewish tradition says that during these Days of Awe, our names are written down by God in one of several books, and our fate for the coming year is sealed. This image shakes the soul even if it is seen as a metaphor. All of us hope that the book in which our names are written is the Book of Life.

L'shanah Tovah Tikateivu: "May you be written (in the Book of Life) for a good year."

Gamar Chatimah Tovah: "May you be sealed (in the Book of Life) for (a) good (year)."

Chag Sameach: Hebrew for "happy holiday." The Yiddish equivalent is "Gut Yuntif."