ROSH HA'SHANAH

ROSH HA'SHANA

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Agosto 24, 2021 - 16 Elul 5781

Rosh Hashanah is the Hebrew word that literally means "head of the year." Thus, we say the Jewish New Year. There are several New Year celebrations in the biblical-Jewish calendar. 

This is the new year for human beings. In the Bible, the name of this holiday is Yom Teruah, literally "day of shouts or blasts," and it is also more commonly known in English as the Feast of Trumpets; because on this day we have the commandment (the Mitzvah) to give and hear the shouts of trumpets. 

This is the first of the Jewish highly holy ; commonly known as "Yamim Nora'im" ("days of dread") specified by Leviticus 23:23–32, which occurs in early autumn in the Northern Hemisphere.

The Mitzva of Shofar - What is it and What's a Shofar?

The shofar, a trumpet made from a ram's horn, is the symbol of the holiday of Rosh Hashanah. Although the official name of the holiday is "Head of the Year," the Jewish New Year is all about the sounding of the shofar. The Eternal One commanded us to blow the shofar horn on this holiday, which non-Jews call the Feast of Trumpets (Numbers 29:1). The shofar evokes the Eternal One's Covenant with Abraham, recalling the ram that was offered as a korban in place of Yitzchak (Isaac), Abraham's son. This day is, in fact, Isaac's birthday and also the birthday of the first man (Adam Ha'Rishon).

The shofar is the most well-known ritual of Rosh Hashanah. The shofar is blown at various points during the Rosh Hashanah prayers, with a total of 100 blasts on each of the two days of the holiday.

While the sound of the shofar is a biblical statute, it is also a "call to heed," urging Jews to amend their ways and repent. The blasts cry out, "Sleepers, awake from your slumber! Examine your ways and repent, and remember your Creator."

The Significance of the Shofar on Rosh Hashanah

The shofar, a trumpet crafted from a ram's horn, holds profound significance during Rosh Ha'Shanah, the Jewish New Year. Here are some key points about its importance and symbolism:

Symbolism of the Shofar

• Covenant with Abraham: The shofar serves as a reminder of the Eternal One's Covenant with Abraham, particularly the story of the ram offered as a sacrifice in place of Isaac (Yitzchak).
• Historical Significance: Rosh Hashanah is not only the New Year but also commemorates the birthdays of Isaac and Adam Ha'Rishon (the first man).

Ritual Use

• Blowing the Shofar: The shofar is blown at various points during Rosh Hashanah prayers, totaling 100 blasts over the two days of the holiday.
• Biblical Commandment: The practice of blowing the shofar is rooted in biblical statutes, specifically commanded by the Eternal One, and is referred to by non-Jews as the Feast of Trumpets (Numbers 29:1).

Spiritual Call

• Call to Repentance: The sound of the shofar acts as a "call to heed," urging individuals to reflect on their actions and seek repentance. The blasts convey a powerful message:

  "Sleepers, awake from your slumber! Examine your ways and repent, and remember your Creator."

The shofar is not just a ritual object; it embodies deep spiritual significance, calling for introspection and renewal as the Jewish community enters the new year.

How is this holiday observed in Jewish communities?

In religious communities, this holiday is celebrated with prayers in synagogues. It is a day of personal reflection for every Jew, commemorating the judgment of the first man. Since then, all human beings have been judged, with the heavenly courts determining what kind of year each human being will live in the year that begins with this birthday of humanity. It is a day on which we are obligated to hear the sound of the shofar.

DATES ON WHICH ROSH HA'SHANAH WILL FALL IN THE COMING YEARS

In the biblical calendar ordained by God, Solemn Feasts like this one always fall on fixed dates; however, since the calendar the world follows is a solar calendar, we are given the false impression that the dates change. Rosh Hashanah always falls on the first day of the month of Tishrei, and the holiday ends on the second day of Tishrei.

Dates for the First Day of Tishrei on the Roman calendar

• It begins on October 2, 2024, at sunset; it ends at sunset on October 4, 2024.
• In 2025, it falls from sunset on Sunday, July 13, 2025, to Sunday, August 3, 2025.
• In 2026, it falls from sunset on September 11 to sunset on September 13.
• In 2027, it falls from sunset on October 1 to sunset on October 3.

Rosh Hashanah is a two-day celebration that begins on the first day of Tishrei, which is actually the seventh month of the church year. In contrast to the ecclesiastical lunar new year on the first day of the first month of Nisan, the spring Passover month that marks Israel's exodus from Egypt, Rosh Hashanah marks the beginning of the civil year, according to the teachings of Judaism, and is the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, and the inauguration of humanity's role in God's world.

CUSTOMS

The customs of Rosh Hashanah include the commandment to blow the shofar (a clean ram's horn), as written in the Torah, following the Hebrew Bible's prescription to "make noise" on Yom Teruah. Customs include attending synagogue services and reciting a special liturgy for Teshuvah (repentance), as well as enjoying festive meals. Eating symbolic foods is already a tradition; foods such as apples dipped in honey, in the hope of evoking a sweet new year.

Etymology of the Name Rosh Hashanah

"Rosh" is the Hebrew word for "head"; "Ha" is the definite article ("El" or "La" in Hebrew), and "Shanah" means year. Thus, "Rosh Hashanah" means "head of the year," referring to the Jewish New Year's Day for human beings. There are other days that are heads of years for other purposes.

The term "Rosh Hashanah" in the meaning described above does not appear as such in the Torah. Leviticus 23:24 refers to this feast of the first day of the seventh month as "Zichron Teru'ah ("a memorial of the blowing of the horn"); it is also called "Shabbat Shabbaton" in that same part of Leviticus, which means a meditative Sabbath or day of rest, and a "holy day to the Eternal God."

These same words are commonly used throughout the Bible to refer to the solemn days of the Eternal. In chapter 29 of the book of Numbers, this feast is called Yom Teru'ah ("day of blowing the horn").

The term Rosh Ha'Shanah appears once in the Bible in the book of Ezekiel 40:1, where it has a different meaning: either generally the time of the "beginning of the year," or possibly a reference to Yom Kippur, or the month of Nissan.

In Siddurs (the Siddurim), Jewish prayer books (i.e., the Siddur and Rosh Hashanah (also known as Yom Ha'Zikaron, the Day of Remembrance), which should not be confused with the modern Israeli Day of Remembrance of the same name.

Rosh Hashanah marks the beginning of one of the new years in the Hebrew calendar (one of the four "new year" celebrations that define several 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 the years of Shemitah (the Sabbath of the Seventh Year) and Ha'Yovel (the Jubilee or Sabbath of every 50th year). Rosh Hashanah commemorates the creation of Man, or humankind.

The Origin of Rosh Hashanah is Biblical

Rosh Ha'Shanah, the Hebrew New Year is essentially a biblical holiday; however, many believe the holiday originated with the beginning of the economic year in the agricultural societies of the ancient Near East. The New Year was the beginning of the cycle of sowing, growth, and harvest; the harvest was marked by its own set of important agricultural festivals. The Semites generally marked the beginning of the new year in the fall, while other ancient civilizations, such as the Persians and Greeks, chose spring for this purpose. The primary reason was agricultural in both cases: the time of sowing the seed and bringing in the harvest.

As mentioned before, in Jewish law, four important new years are observed, each marking a different kind of beginning. The lunar month of Nissan (which generally corresponds to the months of March and April in the Gregorian calendar) is when a new year is added to the reign of Jewish kings and marks the beginning of the year for the three Jewish pilgrimages ordained by God.

It is a mitzvah, a commandment or commandment expressly stated in the Hebrew Bible: "This month shall be for you the beginning of the months of the year" (Exodus 12:2).

However, ordinary years, Shemitah or Sabbatical years, jubilees (50 years), and dates inscribed in legal writings and contracts are calculated differently; such years begin on the first day of the lunar month of Tishrei (generally corresponding to the months of September and October in the Gregorian calendar).

This is also a mitzvah, a commandment or commandment expressly stated in the Hebrew Bible; The Eternal says: "Three times a year you shall keep a feast to Me... the Feast of Matzot (unleavened bread), or Passover (or Pesach in Hebrew); ... the Feast of the Seven Weeks (Shavuot - Pentecost, or the 50th day after Passover) ... and the Feast of Sukkot (Tabernacles), which is at the end of the year" (Exodus 23:14-16). "At the beginning of the year" implies that the new year begins here.

Others believe that the recognition of Tishrei as the beginning of the Jewish year began with the early Egyptians and was preserved by the Hebrew nation; however, this is not true, as we sometimes find the Torah mentioning Tishrei as the first, for example in the Hebrew Bible (Genesis 7:11) when describing the Great Flood during the time of Noah. This began during the "second month" (MarCheshvan) counting from Tishrei, a view that has been widely accepted by the Sages of Israel.

ROSH HASHANAH IS THE ANNUAL JUDGMENT DAY

The Mishnah contains the second known reference to Rosh Hashanah as the "day of judgment" (Yom Ha'Din). In the Talmud's tractate on Rosh Hashanah, it states that three ledgers are opened on Rosh Hashanah, in which the fates of the wicked, the righteous, and those in between are recorded. The names of the righteous are immediately inscribed in the book of life and sealed "for life." The middle class is allowed a ten-day respite, until Yom Kippur, to reflect, repent, and become righteous again; the wicked are "blotted out of the book of the living forever."

Some Midrashic descriptions depict God seated on a throne, while the ledgers containing the deeds of all humanity are opened for review, and each person passes before Him to evaluate their actions.

"The Holy God said, 'On Rosh Hashanah, recite before Me [verses of] Sovereignty, Remembrance, and Shofar blasts (Malchiyot, Zichronot, Shofrot): Sovereignty that you may crown Me as King; Remembrance that your remembrance may rise before Me. And by what means? By means of the Shofar. (Rosh Hashanah 16a, 34b)'"

This is reflected in the prayers composed by classical rabbinic sages for Rosh Hashanah that are found in traditional Ashkenazi Machzorim, where the theme of the prayers is the "coronation" of God as King of the universe, in preparation for the acceptance of the judgments that will follow on that day.

The Prayer Service for Rosh Hashanah

On Rosh Hashanah, religious poems called Piyutim are added to the regular services. On this day, a special prayer book called a Machzor (plural Machzorim) is used. This type of prayer book is used not only on Rosh Hashanah, but also on Yom Kippur. Several additions are made to the regular service.

The most notably is an extended repetition of the Amidah prayer for both Shacharit and Musaf. The Shofar is blown during Musaf at various intervals. (In many synagogues, even small children come and listen to the sound of the Shofar.) Biblical verses are recited at each point. According to the Mishnah, ten verses (each) are said regarding kingship, remembrance, and the shofar itself, each accompanied by the sound of the shofar.

A variety of Piyutim, medieval penitential prayers, are recited on themes of repentance. The Aleinu prayer is recited during the repetition of the Musaf Amidah.

The narrative in the Book of Genesis that describes the announcement of Isaac's birth and his subsequent birth, see Genesis chapter 21. This part is the Parsha of Rosh Hashanah, the biblical Torah portion in synagogues for the first day of Rosh Hashanah.

The Parsha for the second day is the Akeidah of Isaac, the narrative of the sacrifice and binding of Isaac on the altar of the Temple Mount in Jerusalem. See Genesis chapter 22.

The Rosh Hashanah Amidah of Musaf is unique in that, apart from the first and last of the three blessings, it contains three central blessings, making a total of nine. These blessings are titled "Malchuyot" (Kingship, and also include the blessing for the sanctity of the day as in a normal Musaf), "Zichronot" (Remembrance), and "Shofarot" (relating to the Shofar). Each section contains an introductory paragraph followed by a selection of verses on the "theme."

The verses are three from the Torah, three from the Ketuvim, three from the Nevi'im, and one more from the Torah. During the repetition of the Amidah, the Shofar is sounded (except if that day falls on Shabbat) after the blessing that concludes each section.

The recitation of these three blessings is first recorded in the Mishnah, although the writings of Philo and possibly even Psalm 81 suggest that the blessings may have been recited on Rosh Hashanah even centuries earlier.

Customs for Rosh Hashanah Preparations

30 Days Before Rosh Ha'Shanah

Rosh Hashanah is preceded by the month of Elul, during which Jews are supposed to begin a process of self-examination and repentance, a process that culminates in the ten days of "Yamim Nora'im," the Days of Awe, beginning with Rosh Hashanah and ending with the holiday of Yom Kippur.

The shofar is traditionally blown every morning throughout the month of Elul, the month before Rosh Hashanah. The sound of the shofar is intended to awaken the listeners from their "sleep" and alert them to the coming judgment. The shofar is not blown on Shabbat.

In the period leading up to Rosh Hashanah, penitential prayers called Selichot are recited. The Sephardic tradition must begin at the beginning of Elul, while Ashkenazi practice must begin a few days before Rosh Hashanah.

The day before Rosh Hashanah is known as Erev Rosh Hashanah ("Rosh Hashanah Eve"). It is the 29th day of the Hebrew month of Elul, which ends at sundown, when Rosh Hashanah begins. Some communities perform Hatarat Nedarim (annulment of vows) after the morning prayer services. Many Orthodox men immerse in a mikveh in honor of the coming day.

Symbolic Foods

Rosh Hashanah Seder: Rosh Hashanah Jams Prepared by Libyan Jews

Traditional Rosh Hashanah Foods: Honey-Drenched Apples, Pomegranates, Kiddush Wine

Rosh Hashanah meals typically include honey-drenched apples to symbolize a sweet new year. Other foods with symbolic meaning may be served, depending on the local Minhag ("custom"), such as the head of a fish (to symbolize the prayer "let us be the head and not the tail").

Many communities hold a "Rosh Hashanah Seder" during which blessings are recited over a variety of symbolic dishes. The blessings have the incipit "Yehi ratzon," which means "May it be Your will." In many cases, the name of the food in Hebrew or Aramaic represents a play on words. The Yehi Ratzon platter may include apples (dipped in honey, baked, or cooked as a compote called mansanada); dates; pomegranates; black-eyed peas; pumpkin-stuffed pastries called rodanchas; leek fritters called keftedes de prasa; beets; and a whole fish with the head intact. It is also common to eat stuffed vegetables called legumes yaprakes.

Some of the symbolic foods eaten are dates, peas, leeks, spinach, and squash, all of which are mentioned in the Talmud: "Let a man make it his custom to eat squash on New Year's Day (קרא), and fenugreek (רוביא), leeks (כרתי), beet [leaves] (סילקא), and dates (תמרי)."

Pomegranates are used in many traditions to symbolize being fruitful, like the pomegranate with its many seeds. The use of apples dipped in honey, symbolizing a sweet year, is an Ashkenazi addition from the late Middle Ages, although it is now almost universally accepted. Round challah bread is usually served to symbolize the cycle of the year. From ancient times to the most modern times, lamb's head or fish head was served. Today, Ashkenazi Jews typically serve Gefilte fish and lekacha on this holiday. On the second night, new fruits are served to ensure the inclusion of the shehechiyanu blessing.

Tashlich: Hasidic Jews Perform Tashlich on Rosh Hashanah

The ritual of Tashlich is performed on the afternoon of the first day of Rosh Hashanah by Ashkenazic and most Sephardic Jews (but not by Spanish and Portuguese Jews or some Yemenites). Prayers are recited near natural running water, and one's sins are symbolically thrown into the water. Many also have the custom of throwing bread or pebbles into the water, to symbolize the "casting away" of sins. In some communities, if the first day of Rosh Hashanah falls on Shabbat, Tashlikh is postponed until the second day. The traditional tashlikh service is recited individually and includes the prayer "Who is like You, O God... And You will cast all their sins into the depths of the sea," and biblical passages including Isaiah 11:9 ("They will not harm nor destroy on all My holy mountain, for the earth will be as full of the knowledge of the Lord as the waters cover the sea") and Psalms 118:5-9, Psalms 121, and Psalms 130, as well as prayers. Although once considered a solemn individual tradition, it has increasingly become an social ceremony practiced in groups. Tashlich can be performed at any time up to Hoshana Raba, and some Hasidic communities perform Tashlich the day before Yom Kippur.

What are the Rosh Hashanah Greetings?

Here are the common greetings associated with Rosh Hashanah:

Hebrew Greetings

1. Shana Tovah (שנה טובה)
   • Meaning: "Have a good year."
2. Shana Tovah Umetukah (שנה טובה ומתוקה)
   • Meaning: "Have a good and sweet year."

Yiddish Greetings

1. A Gut Yor (אַ גוט יאָר)
   • Meaning: "A good year."
2. A Gut Gebentsht Yor (אַ גוט געבענטשט יאָר)
   • Meaning: "A good blessed year."

Sephardic Greeting

• Tizku Leshanim Rabot
  • Meaning: "May you merit many years."
  • Response: Ne'imot VeTovot ("pleasant and good").

Formal Greetings

1. Ketivah Va'Chatimah Tovah (כְּתִיבָה וַחֲתִימָה טוֹבָה)
   • Meaning: "A good inscription and sealing [in the Book of Life]."
2. L'shanah tovah tikatevu v'tichatemu
   • Meaning: "May you be inscribed and sealed for a good year."

Post-Rosh Hashanah Greetings

• Ge'mar Chatimah Tovah (גמר חתימה טובה)

  • Meaning: "A good final sealing." (Used until Yom Kippur)

• Gemar Tov (גְּמָר טוֹב)

  • Meaning: "A good conclusion." (Used after Yom Kippur until Hoshana Rabbah)

These greetings reflect the themes of reflection, renewal, and hope for a sweet and prosperous year ahead.

 

LA PARASHA PARA EL PRIMER DIA DE ROSH HA'SHANÁ

 Génesis 21: 1–34

RESUMEN DE LA PARASHA 

Primer Día 1:

Lecturas de la Torá de Rosh Hashaná en pocas palabras

 Dios recuerda a Sara y les da a ella ya Abraham un hijo, que se llama Isaac (Itzjak), que significa "se reirá"; Abraham tiene entonces cien años y Sara noventa. Isaac es circuncidado a la edad de ocho días.

 Agar e Ismael son desterrados de la casa de Abraham y vagan por el desierto; Dios escucha el llanto del niño moribundo y le salva la vida mostrándole un pozo a su madre. El rey filisteo Abimelec hace un pacto con Abraham en Beer Sheba. 

READING

BIRTH OF YITZJAK 

(ISAAC )

21 The Lord visited Sarah as he had promised, and the Lord did for Sarah as he had spoken. 2 And Sarah conceived and bore a son to Abraham in his old age, at the time of which God had promised him. 3 And Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. 4 And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 5 And Abraham was one hundred years old when his son Isaac was born. 6 Then Sarah said, "God has made me laugh, and everyone who hears it will laugh with me." 7 And she said, "Who would have said to Abraham that Sarah would give children suck? Surely I have given him a son in his old age."

HAGAR AND ISHMAEL ARE SENT AWAY FROM ABRAHAM'S HOUSE

8 And the child grew and was weaned. And Abraham made a great feast on the day Isaac was weaned.

9 And Sarah saw that the son of Hagar the Egyptian, whom she had borne to Abraham, was mocking her son Isaac. 10 Therefore she said to Abraham, "Cast away this bondwoman and her son, for the son of this bondwoman shall not be heir with my son Isaac." 11 This saying seemed very grievous to Abraham on account of his son. 12 Then God said to Abraham, "Do not think it grievous for the sake of the lad or your bondwoman. In all that Sarah says to you, listen to her voice, for through Isaac your offspring will be named.

13 And from the son of the bondwoman I will make a nation, for he is your offspring." 14 Then Abraham rose early in the morning, took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, and gave the boy to her and sent her away. So she went out and wandered in the Desert of Beersheba. 15 When the water in the skin ran out, she threw the boy under a bush. 16 She went and sat opposite him about a bowshot away, for she said, "I will not see until the boy is dead." And as she sat opposite him, the boy lifted up his voice and wept. 17 God heard the boy's voice, and the angel of God called to Hagar from heaven and said, "What is wrong with you, Hagar? Do not be afraid, for God has heard the boy's voice where he is.

18 Arise, take up the boy, and hold him with your hand, for I will make him into a great nation." 19 Then God opened her eyes, and she saw a spring of water. and went and filled the skin with water and gave the boy a drink. 20 And God was with the boy; and he grew and lived in the wilderness and became an archer.

21 And he lived in the Desert of Paran; and his mother took him a wife from the land of Egypt.

 

COVENANT BETWEEN ABRAHAM AND ABIMELECH

22 At that time Abimelech and Phicol the captain of his army spoke to Abraham, saying, "God is with you in all that you do. 23 Now therefore, swear to me here by God that you will not deceive me, or my son, or my grandson, but that according to the kindness that I have done to you, you will do to me and to the land where you have sojourned." 24 And Abraham said, "I will swear." 25 And Abraham rebuked Abimelech because of a well of water that Abimelech's servants had taken from him.

26 And Abimelech said, "I do not know who has done this, neither did you tell me, nor have I heard of it to this day." 27 And Abraham took sheep and oxen and gave them to Abimelech; and they made a covenant. 28 Then Abraham set seven ewe lambs by themselves. 29 And Abimelech said to Abraham, What mean these seven ewe lambs which you have set aside? 30 And he said, These seven ewe lambs you shall take from my hand, that they may be to me a witness that I dug this well. 31 Therefore he called the place Beersheba; for there they both swore an oath. 32 So they made a covenant at Beersheba. And Abimelech and Phicol the captain of his host arose, and they returned to the land of the Philistines. 33 And Abraham planted a tamarisk tree in Beersheba, and there he called on the name of the Lord, the Everlasting God. 34 And Abraham dwelt in the land of the Philistines many days.

THE HAFTARA 

FOR THE FIRST DAY ROSH HA'SHANA

THE MEANING OF THE STORY OF CHANA

The holiday of Rosh Hashanah has several names and themes. One of them is Yom Ha'zikaron, "the day of remembrance." On this day, the existence of every living being is presented before the Eternal, and He decides its destiny for the coming year.

The Torah readings and Haftarot for both days of Rosh Hashanah are defined by this theme of "remembrance." The first day of the holiday begins with the Torah reading in which "God remembered Sarah." It is the story of the birth of Isaac after his mother, Sarah, who had been childless for most of her life, gave birth.

Likewise, in the Haftarah (the Biblical portion taken from the Prophets), we read the famous and moving story of Chana (that name translates as Hannah; but it actually means Grace). She was the mother of the great prophet Samuel. Like Sarah, Chana (Grace) had also been childless for many years. Our sages tell us that the blessing of a son for both Sarah and Hanna was granted on Rosh Hashanah, when the "memory" of their plight was brought before the Creator God.

chana and elkana, her husband

Elkanah was a righteous Israelite and a very important judge. He was from the tribe of Levi and lived in one of the Levitical cities in the land of Ephraim. One of his wives was named Chana (Grace).

Elkanah was prominent in fulfilling the mitzvah of "Aliyah Le Reguel," the obligation of every Jew to visit the Temple on the three festivals of Passover, Shavuot, and Sukkot. Before the construction of the Temple in Jerusalem, God's dwelling place was in the Tabernacle, called the Mishkan, built under the direction of Moses. For most of the period after the Jewish people entered the Land of Israel, the Tabernacle Mishkan was located in Shiloh. Elkanah led the pilgrimage to Shiloh, bringing his entire family and many other Israelites who joined him at his request.

Elkanah's first wife, Chana, was a righteous and holy woman who followed in the footsteps of our matriarchs Sarah, Leah, and Rachel; interestingly, all of these women had difficulty having children. Chana arranged for her husband to marry a second wife, named Peninnah. Obviously, like Sarah in her story, Hagar the Egyptian, this step was very difficult for Chana; however, she hoped that she would be rewarded for allowing her husband to have another Jewish wife besides her, with whom he could conceive and have children. After all, what both Chana and Rara in her story had hoped was that they too would be granted the blessing of having a child. But when Peninnah (Pearl) gave birth to several children, she began to despise Chana (Grace), who had not yet borne children. Pearl did to Chana the same thing that Hagar the Egyptian had done to Sarah centuries before.

THE DOUBLE PORTION FOR CHANA 

It happened once on one of the special festivals of Shavuot, and Elkanah was on his usual pilgrimage to Shiloh. He brought his offerings to the Tabernacle and celebrated the festival with festive family meals. Always aware of Chana's feelings and bitterness, and because he loved her deeply, Elkanah made sure that she was given a generous portion of food at the festive meal.

However, it was particularly on these occasions that Chana's childlessness became most evident to her. As the family sat down to eat, Peninnah (Pearl) had many children around her, while Chana had no one. To add to her distress, Peninnah would often make insensitive comments about Chana's childlessness, something that caused her terrible pain. Our sages tell us that Peninnah had good intentions in doing this, because she wanted to bring Chana to the point where she would implore God for a child, as she did. However, this was a grave sin, and, as our sages conclude, Peninnah was punished for it.

Chana's loving but pragmatic husband tried to comfort her. Not everything is possible in life, he argued, and the fact that the love between them was so strong could actually be seen as an even greater blessing than that of children. Furthermore, Chana was a holy and righteous woman. So high was her spiritual level that to this day she is remembered as one of the Prophetesses of Israel during the time of the Judges. "Your Creator is your lot," her husband, Elkanah, told her. But Chana was not comforted.

THE PRAYER OF CHana

It was a quiet holiday afternoon. The service at the Tabernacle had been held in the morning and into the afternoon, but now, after the meal, there were few people around the Tabernacle grounds. The newly appointed High Priest, Eli, sat at the entrance to the courtyard, and a quiet, festive atmosphere reigned around them. Hanah decided to act.

The heartbroken woman entered the Sanctuary and, facing the Holy of Holies, burst into tears. Although she spoke in a whisper, she minced no words and spoke directly from her troubled heart. She swore an oath that if God would only heed her pain and grant her a son, she would consecrate him to God all the days of her life.

What happened next is one of the most famous ironies in all of Scripture. Observing this unusual scene, High Priest Eli concluded that the woman displaying such extraordinary emotion and fervor must be under the influence of alcohol.

What led Eli to such an assumption is the subject of much discussion among the commentaries. Some say that until then it was not the norm to pray in a whisper. (The prayer of Hanah is, in fact, the source of our main prayer, the Amidah, which is said in a whisper.) This, some commentaries say, coupled with her intense outpouring of emotion, led Eli to his conclusion.

Hanah denied having consumed any intoxicating drink and even hinted to the high priest that he had no authority to accuse her of such atrocious behavior. She explained how bitter she was about her situation and that "I have poured out my soul to God."

Upon hearing this, Eli immediately retracted his position. Not only did he change his tone and appease Hanah, but he blessed her, almost promising that God would accept her prayer and give her a son. Our sages learn from this that “if one suspects his neighbor of something of which he is not guilty, he should not only appease him, but also bless him” 3.

The Birth of Samuel

Chanah left the Tabernacle full of strength, confident that her prayer and Eli's blessing would come true. Sure enough, upon their return home from the pilgrimage, Chanah conceived. She eventually gave birth to a son, and named him Shmuel, short for shaul me-El, "requested of God."

In due time, Elkanah was preparing again for another visit to Shiloh. This time, however, Chanah stayed with her son, wanting to ensure that he received the best maternal care while he continued to breastfeed. In fact, after the boy turned two and was weaned, Elkanah, Chanah, and little Shmuel traveled together to Shiloh.

Chanah brought a thanksgiving offering, which included three bulls. The Talmud tells us that when he entered the Sanctuary and presented his sacrifice, there was no kohen present who could properly perform the shechita (ritual slaughter) of the bulls. While they were searching for a kohen, Shmuel pointed out that there was actually no need to do so, because "shechita can be performed by a non-kohen." This, the two-year-old continued, could be deduced from the fact that the Torah states that "he shall slaughter the bull and the sons of Aaron shall offer it..." implying that the slaughter need not be performed by "the sons of Aaron."

The narrative continues: "They killed the bull and brought the boy to Eli." Although Eli was quite impressed by such an idea coming from a young child, he did not see this as a good sign. Our sages tell us that "one who governs the law of the Torah before his teacher is exposed to death," so Eli did not like how this child seemed to assume a position of authority at an early age, when it was not his. place…

Upon hearing this, Hana leaped to her feet and exclaimed, "I am the woman who was with you here... It was for this child that I prayed." This was a special child, destined only for great things. She pleaded with Eli that, despite Shmuel's young age, he should take the boy under his wing as a helper and student. Eli obeyed.

The Song of Hannah

At this point, the verses move on to what is known as the "Song of Cana," the beautiful and mystical song of jubilation, thanksgiving, and prophecy of this mother and prophetess in Israel. The song has several levels of meaning, with many ways to understand its simple explanation, in addition to its Kabbalistic and mystical meanings.

Hana began by expressing her jubilation and joy in God and His salvation. God is holy in a way unmatched by any other form of holiness. Mortals, or even celestial beings, who are holy are distant, and lowering themselves to concern themselves with physical and worldly matters is difficult, or even impossible, for them. God, on the other hand, is truly holy, because to Him all are equal. Seeing the plight of an unmarried woman is not a humiliating act for Him; on the contrary, it is precisely in this that His greatness is seen.

A mortal can only manipulate created matter and can never imbue it with a living soul. However, God creates the world ex nihilo and places a soul in lifeless matter for it to live.

Next, Hanah refers to the torment she suffered from Peninnah: "The Eternal is a God of thoughts, and to Him are works counted." No one in this world should be arrogant or presumptuous. At God's will, the powerful may stumble and the rich may become impoverished; a barren woman may give birth to many children, and a woman with many children may suffer mourning.

Finally, Janah prayed prophetically for the future of her great son. “Those who strive with the Lord will be broken; over him will thunder in the heavens.” This referred to an event in which Shmuel led the fight against the Philistines: God helped him by sending a great thunderstorm, causing confusion and chaos in the Philistine camp.

“The Lord will judge the ends of the earth,” a reference to Shmuel as the great judge of Israel, who traveled throughout the country seeking to help and guide his people. “And he will give strength to his king, and raise up the power of his anointed.” In fact, Shmuel appointed the first Jewish king, Saul, and then anointed King David, the patriarch of Jewish kingship forever.

NOTAS AL PIE

1.  Véase Shulján Aruj HaRav, Oraj Jaim 584: 7.

2.  En una charla histórica, el Rebe de Lubavitcher explicó todo este episodio de una manera singularmente hermosa y conmovedora. Véase Likutei Sijot, vol. 19, págs. 291 y siguientes.

3. Talmud, Berajot 32b.
4.  Ibídem. 31b.
5. Vea 1 Samuel 7:10.

THE TORA FOR THE SECOND DAY OF ROSH HA'SHANA 

Genesis 22: 1–24

SUMARY FROM THE PARASHA

Day 2:

God commands Abraham to sacrifice his son on Mount Moriah (the Temple Mount) in Jerusalem. Isaac is bound and placed on the altar, and Abraham raises the knife to kill his son. A voice from heaven calls to stop him, saying it was a test; a ram, caught in the undergrowth by its horns, is offered in Isaac's place.

READING OF THE AKEIDA

BERESHIT [GENESIS] 22:1-19

1 After these things, God tested Abraham and said to him, "Abraham!" And he answered, "Here I am." 2 And God said to him, "Take your son, your only son, whom you love, Isaac, and go to the land of Moriah. Offer him there as a Korban Olah on one of the mountains of which I will tell you." 3 Abraham got up early in the morning, saddled his donkey, and took with him two of his young men and Isaac his son. He also split wood for the Korban Olah (burnt offering), and got up and went to the place of which God had told him.

4 On the third day, Abraham lifted up his eyes and saw the place from afar. 5 Then Abraham said to his young men, "Stay here with the donkey. The boy and Naar will go over there and worship and come back to you." 6 Abraham took the wood for the Korban Olah and laid it on Isaac his son, and he took the fire and the knife in his hand. And the two of them went together.

7 Isaac spoke to his father Abraham, "My father." And he answered, "Here I am, my son." "Here are the fire and the wood," Isaac said, "but where is the lamb for the Olah?" 8 Abraham replied, "God will provide the lamb for the Korban Olah, my son." And the two of them went together.

9 They came to the place of which God had told him, and Abraham built the altar there, arranged the wood, bound Isaac his son, and laid him on the altar on top of the wood. 10 Then Abraham reached out his hand and took the knife to slaughter his son. 11 But the angel of the Lord called to him from heaven and said, "Abraham, Abraham!" And he answered, "Here I am." 12 And the angel said to him, "Do not lay your hand against the boy, nor do anything to him. For now I know that you fear God, since you have not withheld your son, your only son."

13 Then Abraham lifted up his eyes and looked, and behind him, he saw a ram caught by its horns in a thicket. Abraham went and took the ram and offered it up as a Korban Olah in place of his son. 14 And Abraham called that place The Lord Will Provide, as it is said to this day, "On the mountain of the Lord it will be provided."

15 The angel of the Lord called to Abraham from heaven a second time, 16 and said to him, “By myself I have sworn,” declares the Lord, “because you have done this and have not withheld your son, your only son, 17 that I will surely bless you and make your descendants as numerous as the stars of the sky and as the sand on the seashore, and your descendants will possess the gates of their enemies. 18 And in your offspring all the nations of the earth will be blessed, because you have obeyed My voice.”

19 Then Abraham returned to his servants, and they arose and went together to Beersheba. And Abraham settled in Beersheba.

ATÁ HU EL AD SHE LO NIVRÁ HA OLÁM

FAMILY OF RIVKA IMENU (REBECA)

20 After these things, word was brought to Abraham, saying, "Milcah also has borne sons to your brother Nahor:

21 Uz is his firstborn, Buz is his brother, and Kemuel, the father of Aram,

22 Chesed, Hazo, Pildash, Jidlaph, and Bethuel." Milcah bore all these eight sons to Nahor, Abraham's brother.

24 His concubine, whose name was Reumah, also bore him sons: Tebah, Gaham, Tahash, and Maacah.

He (Abraham's servant) had scarcely finished speaking when Rebeca (Rivkah), who had been born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, came out.

She came with her pitcher on her shoulder. The maiden was very beautiful, a young virgin, whom no man had ever known. Rebeca went down to the spring, filled her pitcher, and came up.

I asked her, "Whose daughter are you?" And she answered, "The daughter of Bethuel, son of Nahor, whom Milcah bore to him." And I put the ring in her nose and the bracelets on her arms (Gen. 24:47).

HAFTARAH FOR THE SECOND DAY OF ROSH HASHANA 

  Jeremías 31: 1–19

The haftorah for the second day of Rosh Hashanah speaks of God's eternal love for His people and the future ingathering of His exiles. In the final verse of this hauntingly beautiful haftorah, God says: “Is not Ephraim [i.e., the Children of Israel] my beloved son? Is he not a precious child, that every time I speak of him I remember him even more?” This follows one of the main themes of the Rosh Hashanah prayers, our attempt to prompt God to remember us in a positive way on this Day of Judgment.

Jeremiah begins by affirming God's love for the Jewish people. “I have loved you with an everlasting love; therefore I have drawn lovingkindness upon you.”

Because of this love, God assures His nation that a very bright future awaits them. “I will build you again, then you will be built forever, O virgin of Israel; You will still adorn yourself with your tambourines and go out in joyful dances.” Jeremiah then describes the ingathering of the exiles, when all Israel will be returned to the Holy Land: “You will again plant vineyards on the hills of Samaria. . . Behold, I will bring [Israel] from the land of the north, and gather them from the ends of the earth. . . a great assembly will return here. They will come weeping for joy, and with compassion I will lead them. . . I will turn their mourning into joy, and I will comfort them and make them glad after their sorrow.”

Jeremiah then describes the heavenly scene, where the silence is broken by the sound of bitter weeping. Our matriarch Rachel refuses to be comforted because her children have been exiled. God responds: “Even your voice for weeping and your eyes for tears… There is hope for your future; the children will return to their border.”

READING OF THE HAFTARA

31:1 At that time, says the Lord, I will be the God of all the families of Israel (Jacob), and they will be My people. 2 Thus says the Lord: The people who escaped the sword found grace in the wilderness, when Israel went to seek rest. 3 The Lord appeared to me of old, saying, "I have loved you with an everlasting love; therefore I have prolonged My lovingkindness to you. 4 Yet I will build you, and you shall be rebuilt, O virgin of Israel; yet you shall be adorned with your tambourines, and go out with joyful dances. 5 Yet you shall plant vineyards on the mountains of Samaria; those who plant shall plant and enjoy them. 6 For there will be a day when the watchmen on Mount Ephraim will cry, 'Arise, let us go up to Zion to the Lord our God.'"

7 For thus says the Lord: Rejoice in Jacob with gladness, and shout for joy to the chief of the nations; let them hear, give thanks to him, and say to him:

“O Lord, save your people, the remnant of Israel.”

8 Behold, I will bring them back from the land of the north, and gather them from the ends of the earth; and among them will be the blind and the lame, women pregnant and those newly delivered together; they will return here in great numbers. 9 They will go away with weeping, but I will bring them back with lovingkindness, and I will make them walk beside the rivers of water, on a straight way where they will not stumble; for I am a father to Israel, and Ephraim is my firstborn. 10 Hear the word of the Lord, O nations, and make it known to them in the isles afar off, and tell them:

“He who scattered Israel will gather him and keep him, as a shepherd keeps his flock.”

11 For the Lord redeemed Jacob, redeemed him from the hand of one mightier than he. 12 And they will come with shouts of joy to the height of Zion, and will flow to the goodness of the Lord, to bread, to wine, to oil, and to the flock and herd; and their soul will be like a watered garden, and they will never again have sorrow. 13 Then the virgin will rejoice in the dance, the young and the old together; and I will turn their mourning into joy, and I will comfort them, and I will make them glad from their sorrow. 14 And the soul of the priest will be satisfied with abundance, and my people will be satisfied with my goodness, says the Lord. 15 Thus says the Lord:

“A voice was heard in Ramah, weeping and bitter wailing; Rachel lamenting for her children, and refusing to be comforted because her children were lost.”

16 Thus said the Lord to her:

“Restrain your voice from weeping, and keep your eyes from tears, for there is a reward for your labor, says the Lord, and they will return from the land of the enemy. 17 There is also hope for your future,”

says the Lord, and your children will return to their own land. 18 And there I heard with my ears Ephraim lamenting:

“You scourged me, and I was chastened like an unbroken calf. Bring me back, and I will return, for you are the Lord my God.” 19 For after I turned away, I repented, and after I acknowledged my sin, I smote my thigh. I was ashamed and confounded, for I bore the reproach of my youth.

 

Here’s the quiz translated into English:

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Quiz - Questions and Answers on Parashat Rosh Ha'Shana

All references are to the verses and Rashi's commentary unless otherwise indicated.

1. Why do we blow the shofar during the month of Elul?

   After the sin of the Golden Calf, Moses ascended Mount Sinai to receive the second set of Tablets on Rosh Chodesh Elul (New Moon of the month of Elul). On that day, the Jewish people sounded the shofar (Horn Trumpet) to remind themselves not to stray again after idol worship. Moreover, the sound of the shofar instills awe in our hearts and inspires us to return to the paths of the Torah. (Mishna Berura and Aruch HaShulchan Orach Chaim 581)

2. In which part of the written Torah is it explicitly stated that the first day of Tishrei is Rosh Ha'Shaná?

   Nowhere. The Torah refers to it as "a day for blowing the shofar (Horn Trumpet)." (This is one of many examples that show how our observance depends on the Oral Torah (Oral Teaching from Moses to today's Rabbis) that traces back to Mount Sinai). (Bamidbar 29:1)

3. We eat apples dipped in honey to symbolize a sweet year. Why do we choose apples over other sweet fruits?

   Because Isaac blessed Jacob with the words: "The fragrance of my son is like the fragrance of a field that God has blessed..." (Bereshit 27:27). The Talmud identifies this "field" as an apple orchard. (Ta'anit 29b, Biur Hagra)

4. What two blessings do we say before blowing the shofar?

   "Blessed are You... who has commanded us to hear the sound of the shofar" and the Shehechiyanu blessing. (Orach Chaim 581:2)

5. From which book of the Tanakh does the beginning of the Tashlij prayer come?

   From the book of Micah (7:18-20).

6. Who were the three barren women "remembered" by the Eternal God on Rosh Ha'Shaná?

   Sarah, Rachel, and Hannah. On Rosh Ha'Shaná, it was decreed that these barren women would have children. (Tractate Rosh Ha'Shaná 10b)

7. A person's annual allocation is fixed on Rosh Ha'Shaná, except for three types of expenses. What are they?

   Expenses for Shabbat, Yom Tov, and the cost of children's education in Torah. (Ba'er Heteiv Orach Chaim 242:1)

8. We refer to the union of Isaac in our prayers when we say: "Answer us as You answered our father Abraham on Mount Moriah..." What was Abraham's prayer on "Mount Moriah"?

   He prayed that "Mount Moriah" would continue to be a place of prayer for all future generations (Onkelos 22:14). Additionally, he prayed that his sacrifice of the ram would be considered as if he had truly sacrificed Isaac. (Rashi 22:13)

9. Why, even in Israel, are there two days of Rosh Ha'Shaná, while other festivals in Israel are celebrated for only one day?

   Before our current exile, we did not have a fixed calendar as we do today. Rather, the Supreme Court of the Torah in Jerusalem determined our calendar month by month. They did this on the first day of each month based on witnesses testifying that they had seen the new moon. Therefore, people outside of Israel did not have enough time to ascertain the exact date in time for the Rosh Ha'Shaná festivities.

   The "two-day festival" arose to correct this situation. In Israel, however, people lived close enough to Jerusalem to find out the exact date of all festivals except Rosh Ha'Shaná. Since Rosh Ha'Shaná occurs on the first day of the month, even those living in Jerusalem sometimes needed to observe it for two days if the witnesses did not arrive.

10. What Halakha applies to the Shehechiyanu blessing on the second night of Rosh Ha'Shaná that does not apply to the second night of any other festival?

    On the second night of Rosh Ha'Shaná, it is customary to wear a new garment or have a new fruit on the table when saying the Shehechiyanu blessing. Therefore, the Shehechiyanu blessing applies not only to the festival but also to the new garment or new fruit. (This is done to accommodate the minority of halakhic authorities who rule that no Shehechiyanu blessing should be said on the second night of Rosh Ha'Shaná.) (Taz 600:2)

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