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SPECIAL READINGS:
GENESIS 21:1-34
1 SAMUEL 1:1-2:10
NUMBERS 29:1-6
GENESIS 22:1-24
JEREMIAH 31:1-19
RABBI ARTHUR SEGAL
HAPPY NEW YEAR !!! LA SHANA TOVA !!!!!
"We Can't Return, We Can Only Look, Behind from Where We Came"
SYNOPTIC ABSTRACT:
On many Jewish holidays there are special sections of parashat read that
help us to remember themes of the holidays. The theme of God's mercy and
kindness is woven throughout these special readings. Genesis 21 tells of
Sarah, a 90-year old woman, giving birth to Isaac. It also tells of Hagar
and Ishmael being expelled by Abraham at his wife's insistence. God
rescues them in the desert. Genesis 22 tells of the binding of Isaac,
Abraham's faith in God, and God's rescue of Isaac. The reading in Samuel
tells of Hannah who is childless, prays to God for intervention, and
gives birth to Samuel. The section of Jeremiah tells of God's rescuing
Israel from her captivity and restoring her greatness. Lastly, the verses
from Numbers tells of the rules for a holy convocation from which our
sages derive the laws and customs of Rosh Hashanah, the Jewish New Year.
If you would like to learn more, we invite you to read on.
Numbers 29:01-05 reads, "In the seventh month, on the first day of this
month, there shall be a holy convocation for you and you shall not do
laborious work. It shall be a day of shofar-sounding for you. You shall
make an elevation offering...one young bull, one ram, seven male lambs in
their first year, unblemished. And their meal offering...one male of the
goats for a sin offering to provide you atonement." There is a similar
law given in Leviticus 23:23-26. Does this sound like our Rosh Hashanah
celebration today?
We are commanded to celebrate an unnamed festival on the first day of the
seventh (!) month. No details are offered. The seventh month is later
called Tishri. The Jewish first month is Nissan, in which we celebrate
Passover. Pesach is our national new year, as we were liberated from
slavery then.
first day of the seventh month. This is no different than any other
holiday. The difference is that we are commanded to blow the ram's horn.
The verse in Leviticus says we are to blow the shofar with "loud
blasts." The verse in Numbers says it is a day when the shofar will be
"sounded." No other explanations are given.
The words "Rosh Hashanah" first appear in the Talmud in Tractate Rosh
Hashanah 1A. The rabbis teach that we have four "new years." The one in
Tishri was designated for calculating the years for foreign kings, as
well as for counting the Sabbatical and Jubilee years. It was also a time
for planting trees and vegetables. We also are told that on this day,
"all who come into the world pass before God like legions of soldiers."
Some translations say, "like a flock of sheep." The rabbis say that this
means that God passes judgment on all humans on this day.
Rosh Hashanah's significance is tied to the Holy Day of Yom Kippur. This
is the day we make expiation for our sins (Lev. 23:28). The rabbis
extended Yom Kippur's reach back to the first day of the month of Elul.
The rabbis decreed in the Talmud that the shofar be sounded a month
before Rosh Hashanah to aid us in our annual process of self-evaluation
and Jewish Spiritual Renewal. Eventually, Tishri replaced Nissan as the
first month. This comes out of a debate the sages had that is recorded
on this tractate's folios 10B and 11A. It has to do with the precise time
the world was created. Rabbi Joshua claims that the world was created on
the first of Nissan. Rabbi Eliezer says it was the first of Tishri. The
rabbis agree with rabbi Eliezer. This is why after the three shofar
blasts, we say, "Today the world came into being."
The rabbis made Rosh Hashanah into a time of universal renewal. They want
us to be reminded that we can bring order into our chaotic lives. We can
say good bye to the old and welcome in the new. A traditional blessing
is, "May the year and its curses end, may the year and its blessings
begin." Just as the Sabbath does to weeks, Rosh Hashanah does to years.
We ask that we can be written into God's "Book of Life." We do this
"writing," not God. The scripts of our lives are written by each of us
individually. Rosh Hashanah is a time to take stock of ourselves and put
our bad habits and our old selves into God's "Book of Death." As rabbi
Neil Gilman writes, we say good-bye to our old selves and hello to our
new ones. This is why the Talmudic rabbis took these six verses and
turned them into a large Tractate of the Talmud.
Traditionally, Jews welcome the first of the month with a special prayer
for the new moon. Rosh Hashanah always falls, as per the law in Numbers,
on the new moon of Tishri. Yet no new moon prayer is said. The rabbis say
that this is "in order to confuse Satan." The sages say that Satan is
waiting for Rosh Hashanah in order to speak ill of us before God. The
rabbis decree that if we do not say the new month prayers, Satan may not
know it is Rosh Hashanah and could miss his chance. The day before Rosh
Hashanah the rabbis decree to be "hattarat nederim." This is a release
from all vows that one may have made but has forgotten about. Grave sites
are also visited at this time. It is a time for giving to charities. The
rabbis decree that giving to charity helps absolve one from past sins.
Tractate Rosh Hashanah continues on 16B: "All are judged on Rosh Hashanah
and the verdict is sealed on Yom Kippur." Rabbi Kruspedia says, "Three
books are opened on Rosh Hashanah: one for the utterly wicked, one for
the perfectly righteous, and one for the intermediates. The perfectly
righteous are straightaway inscribed and sealed for life; the wicked are
straightaway inscribed and sealed for death; the intermediates are
suspended and wait from Rosh Hashanah until Yom Kippur. If they merit,
they are inscribed for life; if not--they are inscribed for death." In
Leviticus 16:30, Yom Kippur was the day when "atonement be made for you
to cleanse you, from all of your sins you shall be clean before the
Lord." The rabbis made Rosh Hashanah into a day of reflection,
repentance, and judgment. The Midrash says that "the gates of repentance,renewal,
are always open," yet the Talmud alludes to certain hopeless evil people
who have no hope of forgiveness.
It also talks of purely righteous
people. The rabbis decide that both categories rarely exist, and that
humans fall into the third, intermediate category. As rabbi Ismar
Schorsch writes, Rosh Hashanah is called Yom Hazikaron, a day of
remembrance. It is a time for us to accurately remember our past year. We
are to judge our own actions and to find a correct direction. It is a
time to right any wrongs that we have not yet corrected. It is a time
for introspection, tefilah (self-judging), repentance, and teshuvah
(returning,spiritual renewal).
Maimonides, of 12-century Spain, writes, "The merit of penitents is
higher than that of the perfectly righteous, because the former have
struggled harder to subdue their passions." In the Talmud, rabbi Abahu
says that a person who has sinned and stopped is of a higher religious
order than one who has never known sin. He says, "In the spot where
penitents stand, there is no room for the perfectly righteous." Rabbi
Yochanan disagrees, but the sages agree with rabbi Abahu. The sages
write in Talmud Bavli Tractate Beracoth 17A, "It does not matter whether you pray a
lot or a little. What counts is that you direct your heart to Heaven."
They further posit,"Whether we succeed in observing a lot or a little,
what counts is that our heart be solely directed toward God." The Talmud
is clear that it is the purity of intention of how we relate to the world
around us and others in it that is important, and not the mechanical or
obsessive doing of ritual minutia.
As this old year closes and the new one opens, many of us search for
answers. We pray to God to "feel for us, pity us, embrace us with mercy,
restore us, don't forsake us, don't abandon us and to answer us." We read
of Hannah's and Sarah's pleas for children being answered. We see Isaac
being rescued as a sacrifice. We hear the promises of Jeremiah promising
our nation salvation , which may seem trite now to some American Jews,
but provide words of comfort to so many of us that have not been so
abundantly blessed. We also read of Hagar--lost, thirsty and hungry in
the desert, after being expelled from Abraham's camp.
God hears the cries
of her son, Ishmael, and "opens her eyes and she saw a well of
water" (Gen. 21:19). The well had always been there. Hagar just could not
see it. God opened her eyes so she could see the answer. Many of us are
too oblivious to the wells of change and salvation that lie within our
reach. We really can change our lives if we find ourselves in a rut. It
is hard, but it is possible. We have to want to see that we can do it.
Real teshuvah, turning our lives around, does not come from a spring of
divine grace. It comes from pure human effort. As Spiritual Jews, we know that forgiveness from God is there from Him by our asking but we must make teshuvah to those humans we have harmed. Even the Talmud says that the consequences
of our actions can be mitigated, but not erased or reversed. We can learn from them and not do them again, but also not wallow in our past sins.
The rabbis say, "penitence, prayer and good deeds can annul the severity of the
decree," but do no more. We as people must fix the hurt we have caused
others and ourselves. Judaism does not believe we are "captives on a
carrousel of time." We do not have to let ourselves be caught going
"round and round in the circle game" repeating our same destructive
behaviors. We can break free and change via Jewish Spiritual Renewal. This is how we can assure
ourselves that on Rosh Hashanah we will be inscribed in OUR books of OUR
lives, and on Yom Kippur WE will seal it. Amen!
Shabbat Shalom v' Shana Tova!!
RABBI ARTHUR SEGAL
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