The High Holiday Period

The two days of Rosh Hashanah usher in the Ten Days of Repentance (Aseret Yemei Teshuvah), also known as the Days of Awe (Yamim Noraim), which culminate in the major fast day of Yom Kippur, the Day of Atonement. The Days of Awe represent the climax of a longer process. Starting at the beginning of the previous month, called Elul, the shofar is traditionally sounded at the conclusion of the morning service. A ram’s horn that makes a trumpet-like sound, the shofar is intended as a wake-up call to prepare for the Tishrei holidays. One week before Rosh Hashanah, special petitionary prayers called Selichot are added to the ritual. Rosh Hashanah itself is also known as Yom Hadin or the Day of Judgment, on which God opens the Books of Life and Death, which are then sealed on Yom Kippur.

Rosh Hashanah History

The origins of Rosh Hashanah may be sought in a royal enthronement ritual from biblical times, though the Bible itself never mentions the “New Year” or “Day of Judgment” aspects of the holiday. Even though Rosh Hashanah falls in the seventh month, later rabbinic tradition decided to designate it the beginning of the year. Although the origin of this tradition may have been adopted from the Babylonians, the rabbis imbued it with Jewish significance as the anniversary of the day on which the world was created, or of the day on which humanity was created. Another explanation can be found in the significance of Tishrei as the seventh month, hence the Sabbath of the year.

Celebrating Rosh Hashanah At Home

The challah (traditional bread) that is eaten for the Rosh Hashanah season is round, symbolizing the eternal cycle of life. The challah is traditionally dipped in honey, symbolizing the hopes for a sweet New Year. The same is done with apples, which are made even sweeter with the addition of honey. Some people avoid eating nuts at this time, since according to a somewhat convoluted gematria (mystical numerical interpretation) the Hebrew words for nut (egoz) and sin (het) have the same numerical value.

Rosh Hashanah Liturgy

The prayer book for the High Holidays is called the Mahzor. Three unique sets of prayers are added to the morning service during Rosh Hashanah. These are known as Malkhuyot, which address the sovereignty of God, Zikhronot, which present God as the one who remembers past deeds, and Shofarot, in which we stand in nervous anticipation of the future.

Each of these sections culminates in the blasts of the shofar, the most potent symbol of the holiday. The shofar is alluded to in the most memorable Torah reading for the holiday, the Akedah or Binding of Isaac (Genesis 22). The story and the shofar serve as reminders of the covenant between God and the people of Israel, carrying with them the message of sacrifice, hope, and continuity. Among the popular traditions associated with the holiday is a ceremony performed on the afternoon of the first day of Rosh Hashanah called Tashlich, when people throw crumbs or pieces of bread, symbolizing their sins, into flowing water.

Rosh Hashanah’s Theology and Themes

This is the time of year during which we are to atone for both our individual — and on Yom Kippur, our communal — sins committed over the course of the previous year, before God literally closes the books on us and inscribes our fates for the coming year. God’s rule over humanity and our need to serve God are stressed time and again over the course of the holiday.

Want to learn more about the High Holidays? Sign up for a special High Holiday prep email series.

The post Rosh Hashanah 101 appeared first on My Jewish Learning.

This guide provides a list of free options for streaming services online in all U.S. time zones. Because strict holiday observance precludes using electricity and computers on Yom Kippur, not many Orthodox synagogues are listed here.

East Coast (Eastern Daylight Time)

Adas Israel (Conservative)

Adas Israel, located in Washington, D.C., was founded in 1869. It is “socially-conscious, and aspires to celebrate Conservative Judaism at its creative best.” Led by Rabbi Lauren Holtzblatt and Rabbi Aaron Alexander. All High Holiday services will be streamed on their webpage.

B’nai Jeshurun (Unaffliated)

B’nai Jeshurun is a nearly 200-year-old unaffiliated synagogue located in New York City. They bring together a multi-generational community in prayer, music, learning, joyful celebration, and activism. They will be streaming all High Holiday services.

Central Synagogue (Reform)

This 2,600-member congregation is one of the largest synagogues in North America. The synagogue streams its High Holidays services free on its website and on its Facebook page.

Park Avenue Synagogue (Conservative)

This 1,650-family Manhattan congregation’s vision includes practicing “a Judaism filled with love, literacy, reverence, compassion, and joy” and striving “to make our ancient tradition compelling and welcoming to contemporary Jewry and to serve as a light unto our fellow Jews and the nations.” Led by Rabbi Elliot Cosgrove. More High Holiday information and full services schedule here.

Temple Emanu-El (Reform)

Founded in 1845, Emanu-El was New York City’s first Reform congregation. Led by Rabbi Joshua Davidson. Full holiday schedule available here.

Stephen Wise Free Synagogue (Reform)

This century-old Reform synagogue on the Upper West Side of Manhattan is led by Rabbi Ammiel Hirsch. Full holiday schedule available here.

Temple Beth El (Reform)

Temple Beth El of Boca Raton was founded in 1967. They will be livestreaming High Holiday services on their website.

Beth Adam (Humanistic)

Located near Cincinnati, Ohio, Congregation Beth Adam is a humanistic synagogue that streams High Holiday services on their website.

Midwest (Central Daylight Time)

Congregation Temple Israel (Reform)

Congregation Temple Israel in St. Louis, MO, strives to be a holy community through worship that is participatory, joyful, musical, and inter-generational. All High Holiday services will be streamed live on their website and YouTube page. 

Temple Beth-El San Antonio (Reform)

High Holiday services for this historic Texas congregation are broadcast on their website; Shabbat services are also regularly broadcast and archived on the streaming site. Led by Rabbi Mara Nathan, an associate rabbi and a cantor. See the full High Holiday service schedule here.

Mount Zion Temple (Reform)

Mount Temple is located in St. Paul, Minnesota. The High Holiday services will be streamed on their website.

Congregation Bene Shalom (Non-Denominational)

Bene Shalom, in Skokie Illinois, was founded in 1948 by deaf Jews. All services are ASL interpreted. The schedule and Zoom links for High Holiday services can be found on their website.

Shir Chadash (Conservative)

Shir Chadash is a Conservative Congregation serving the Greater New Orleans, Louisiana area. Information for how to join Yom Kippur services via Zoom can be found on their website.

Congregation Shaare Emeth (Reform)

Congregation Shaare Emeth, in St. Louis, seeks to be a compassionate and inclusive community that makes Judaism relevant, meaningful and joyful. They are streaming Yom Kippur services on their website.

West Coast (Pacific Daylight Time)

Ikar (Unaffiliated)

This Los Angeles community led by Rabbi Sharon Brous aims “to reanimate Jewish life, to reengage text and tradition not only so that we find personal meaning and connection, but also to help us decipher what it means to be a human being in the world today.”

Congregation Beth Israel (Reform)

An historic center of Jewish life in San Diego, Congregation Beth Israel offers “a warm welcome and a nurturing home to all who seek a meaningful and enduring connection to Judaism.” Services led by Rabbi Jason Nevarez, Rabbi Cantor Arlene Bernstein, and Rabbi Jeremy Gimbel. They will be streaming services on their YouTube channel.

Congregation Shir Hadash (Reform)

Located in Los Gatos, California, Shir Hadash describes itself as “an evolving, vibrant, growing Reform Jewish congregation dedicated to providing a sense of community for its members as well as opportunities for spiritual growth and developing a strong Jewish identity.” It is led by Rabbi PJ Schwartz and Cantor Devorah Felder-Levy.

Or Hamidbar (Unaffiliated)

Or Hamidbar, located in the California desert, is led by Rabbi David Lazar. High Holiday services will be streamed via Facebook Live.

Stephen Wise Temple (Reform)

Located in Los Angeles, CA, Stephen Wise Temple is a community that “makes meaning, and changes the world.” They will be streaming all of their High Holiday services via Zoom, Facebook and YouTube.

Keeping it Sacred (Unaffiliated)

Keeping it Sacred is a center for exploration of Jewish texts, ritual, and customs, led by Rabbi Heather Miller. Registration required.

Congregation Ner Tamid (Reform)

Based in Las Vegas, Nevada, Congregation Ner Tamid fosters a warm, caring and inclusive environment for a diverse community, including individuals, couples, and families of all types. They are streaming services on their YouTube page.

Temple Emanuel, Beverly Hills (Reform)

Temple Emanuel in Beverly Hills believes in the power of connection, community, and commitment to our Jewish identity. They are streaming Yom Kippur services on their website.

Temple Bat Yahm, Orange County (Reform)

We are a center for Jewish life in Orange County, CA, a home away from home where you and your loved ones can share with us in the life-long Jewish journey of learning and discovery. They are streaming Yom Kippur services on their website.

International

Emanuel Synagogue (Sydney, Australia)

This “dynamic, pluralist Jewish congregation committed to Jewish tradition, creating community and celebrating diversity” will stream all their High Holidays services.

West London Synagogue

This “lively, active, inclusive community of progressive Jews” will stream all their High Holidays service on their website.

The post Where to Stream Yom Kippur Services for Free appeared first on My Jewish Learning.

In 2020, for most, High Holiday services were not experienced at synagogue but at home. The virtual model creates both challenges and opportunities for how to observe and celebrate. Holidays that previously required of us simply to show up at a certain time and place now ask for a bit more.

If you’re attending High Holiday services over Zoom, here are seven suggestions to help you get the most out of this virtual holiday experience.

1. Wear Holiday Clothing

It may be tempting to stay in pajamas, but it’s a good idea to dress in a way that will help you feel that the day is special. While the spirit of the holiday does not lay in our clothing, outer garments can have an impact on our inner experience. Some people have a tradition to wear a new shirt on Rosh Hashanah, and a kittel on Yom Kippur. Even if your computer’s camera is turned off and no one else will see what you’re wearing, you will feel the difference. 

2. Create a Beautiful Space Around Your Screen

Set up your space in a different way than your typical work-at-home station. If you normally sit in your office for work-related or Zoom learning sessions, sit in your living room. If you live in a studio apartment, put your screen somewhere else in the space, or flip it in the other direction. Giving yourself a different background can make for a different experience. Try to create a miniature sanctuary in your own home: Clean the space, hang a tapestry, put clutter in a drawer.

3. Stream Video on a Large Screen

If possible, stream services on a larger screen. Investigate what kind of cord is needed to connect your computer to your television, so that you won’t have to be so close to your computer screen. This will allow more space for your prayer experience. If you don’t have a television screen, close all other browsers on the device you’ll be using. Either way, create a small “worship space” at a distance from the screen.

4. Buy or Print a Mahzor

Try to buy or print the mahzor, or holiday prayer book, that will be used in the service. A printed book or pamphlet will add texture to your experience. Plus, If you have a hard copy, you won’t need to minimize or split screens while you watch a prayer service. Alternatively, set up two screens: one for the text of the machzor, and one for the service itself. (Check out My Jewish Learning’s guide to buying a mahzor here.)

5. Choose a Single Service

While it may be tempting to synagogue-hop, or wonder if there’s something better on another “channel,” it is better to choose one service ahead of time that you can commit to on the holiday. Or, if you do feel the need to switch, switch early, not often. Being fully present in one virtual space can add to a sense of being part of a community, even if that community is virtual or temporary. Staying with one service gives the day form and rhythm, offering a more integrated experience.

6. Participate

Participating can take many forms, but you’ll feel the difference between being an active participant and a passive spectator. Chant along, hum along, sway along, say the words, read the translation. Bow, stand and sit if you are able. Even if you can’t hear, see, or touch the other participants, you become part of a virtual congregation when you bring your full self to the service.

7. Make It Holy, However You Can

All of these suggestions are based on the premise that we, as participants in the service, can take active steps to co-create both sacred space and sacred time. By doing this, we distinguish the holidays from other days, just as Shabbat is distinguished as holy (kodesh), from the other days of the week which are profane (chol). This Rosh Hashanah and Yom Kippur, more than ever before, you have the opportunity to create an atmosphere in your home – a makeshift Temple – that can highlight the holiness of the days. Making your space and this unique moment in time holy, however you see fit, will add a new dimension to your holiday observance. 

How are you spending the High Holidays this year? Share your plans, suggestions, and questions in My Jewish Learning’s vibrant Facebook discussion group, Let’s Talk Jewish Holidays.

The post High Holiday Zoom Services: How to Get the Most out of Them appeared first on My Jewish Learning.

1. It’s traditional to eat a fruit you haven’t eaten for a long time on the second night of Rosh Hashanah.

This tasty custom is often observed by eating a pomegranate, a fruit rich in symbolism (and nutrients). It developed as a technical solution to a legal difficulty surrounding the recitation of the Shehechiyanu blessing on the second day of the holiday. Use it as an excuse to scout out the “exotic fruit” section of your grocery store’s produce department.

2. Apples and honey (and pomegranates) aren’t the only symbolic foods traditionally enjoyed on Rosh Hashanah.

Other foods traditionally eaten

to symbolize wishes for prosperity and health in the new year include dates, string beans, beets, pumpkins, leeks — and even fish heads. Sephardic and Mizrahi Jews often hold Rosh Hashanah seders in which a blessing is said for each food and they are eaten in a set order. If you want to try this but are a vegetarian or just grossed out by fish heads, consider using gummy fish or fish-shaped crackers instead

3. Rosh Hashanah liturgy has inspired at least two rock songs.

Avinu Malkeinu

, the prayer that means “Our Father, Our King,” inspired Mogwai, a Scottish post-rock-trio, to write a 20-minute epic song “My Father, My King.” The song, which borrows the prayer’s traditional melody, is alternately soft and beautiful and loud and raging. More famously, Leonard Cohen’s “Who By Fire” draws on the Unetanah Tokef, which many consider the most important prayer in the High Holiday liturgy.

4. Tens of thousands of Hasidic Jews make a pilgrimage to Ukraine for an annual Rosh Hashanah gathering known as a “kibbutz.”

This lively gathering, which dates back to the early 19th century (and has nothing to do with the Israeli kibbutz movement), takes place in Uman, the town where Nachman of Breslov, founder of the Breslover Hasidic sect and great-grandson of the Baal Shem Tov, was buried. Nachman believed Rosh Hashanah was the most important holiday, hence the timing of the pilgrimage.

5. It is traditional to fast on the day after Rosh Hashanah.

The Fast of Gedaliah

is not a cleanse for those who overindulged at holiday meals, but a day set aside to commemorate the assassination of Gedaliah, the Babylonian-appointed official charged with administering the Jewish population remaining in Judea following the destruction of the Temple in 586 B.C.E. Unlike Yom Kippur, which comes just a few days later, this fast lasts only from sunrise to sundown.

6. Rosh Hashanah is one of four Jewish new years.

It might be the best known of them all, but Rosh Hashanah is not the only Jewish new year. According to the Mishnah, there are three others. The first of Nisan, the springtime month when Passover falls, is the beginning of the year, according to the Book of Exodus. Jewish tradition also marks Tu Bishvat (the 15th day of the Hebrew month of Shevat) as the new year for trees and the first of Elul (usually in August) as the new year for the tithing of animals.

7. American Jews used to exchange telegrams for Rosh Hashanah. A LOT of them.

In 1927

, the Western Union Telegraph Company reported that Jewish people sent telegrams of congratulations and well-wishing much more frequently than members of any other group. In particular, they exchanged thousands of messages for Rosh Hashanah. “So great has the volume of this traffic become that the Western Union has instituted a special service similar to those for Thanksgiving, Christmas and Easter,” JTA wrote. “This special service, started in 1925, showed a 30 percent increase in 1926.”

8. Rosh Hashanah was not always the Jewish New Year.

In the Torah, the beginning of the year was clearly set at the beginning of the month of Nisan, in the spring. However, sometime between the giving of the Torah and the codification of the Mishnah, Rosh Hashanah became the primary new year. The reasons are unclear, although some scholars theorize that it was because neighboring peoples in the ancient Near East celebrated their new years at this time.

9. The shofar, the traditional ram’s horn blown on Rosh Hashanah, is stinky.

You have to get close to one to notice, but a common complaint is that these horns smell bad. According to online vendor The Shofar Man, all kosher shofars have a bit of a scent because they come from a dead animal. To mitigate the odor, he suggests applying a sealant to the inside of the shofar. Believe it or not, several competing products are marketed exclusively for the purpose of removing or neutralizing shofar smells. We can’t vouch for any of them, but perhaps if they don’t work for your shofar, you could use them for your bathroom or car.

Happy New Year!

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The post 9 Things You Didn’t Know About Rosh Hashanah appeared first on My Jewish Learning.

What is Rosh Hashanah about exactly?

Rosh Hashanah (the Jewish New Year) is simultaneously a time of great celebration and subtle trepidation. It is a day to celebrate our creation, but also a day of accounting and judgment for our actions. On Rosh Hashanah, we relate to God as the ultimate judge. The symbolic Book of Life is opened and we become advocates for our personal inscription in it. We review the choices we have made over the past year, our actions and our intentions, as we attempt to honestly evaluate ourselves. You may want to consult this list of questions to help in your introspection.

What is a shofar?

A shofar is a ram’s horn that is blown like a trumpet during the Jewish month of Elul that leads up to Rosh Hashanah, at Rosh Hashanah services and at the end of Yom Kippur. The four sounds of the shofar – tekiah, shevarim, teruah and tekiah gedolah – remind many people of a crying voice. Hearing the shofar’s call is a reminder for us to look inward and repent for the sins of the past year.

What traditional foods are served? Are any foods forbidden? And what’s the reason for those round challah loaves?

Traditionally Jews eat sweet foods — like apples and honey, challah and tzimmes — to symbolize a sweet new year. (Here are some Rosh Hashanah recipes you may want to try.) Chicken and brisket are frequently served at Rosh Hashanah meals. In Sephardic tradition, a number of foods believed to signify our wishes for the coming year are eaten, such as pomegranates, leeks and pumpkins. All foods that can be eaten year-round are permitted. And the challah? It’s round as a reminder of the never-ending cycle of life.

What do shana tova and gmar hatima tova mean?

Shana tova

 means “Have a good year.” A similar expression is L’shana tova umetukah, which means “for a good and sweet year.”  Gmar hatima tova literally means “a good signing/sealing.” This is a traditional greeting during the days from Rosh Hashanah through Yom Kippur, referring to the belief that on Rosh Hashanah our fates are written, or inscribed, in the Book of Life, and on Yom Kippur we are sealed in it.

How long does Rosh Hashanah last?

Traditionally Jews observe two days of Rosh Hashanah. In 2022, Rosh Hashanah begins at sundown on Sunday, Sept. 25 and ends at sundown on Tuesday, Sept. 27. However, many Reform congregations observe only the first day. But the holidays don’t end there: Yom Kippur falls 10 days later, followed by Sukkot and Simchat Torah.

Do I have to belong to a synagogue to go to Rosh Hashanah services?

No, although in most synagogues you will need  to purchase High Holiday tickets in advance. If the cost is prohibitive, you can usually negotiate a lower rate. In addition, a number of congregations and other Jewish institutions offer free services, but you may need to do a little research to find them. Some suggestions to get you started are listed here.

Where can I find a live-stream of Rosh Hashanah services?

While traditional Jews do not use technology on Rosh Hashanah, a growing number of non-Orthodox congregations are broadcasting High Holiday services. Many also stream Shabbat services and make previous services available for streaming anytime on their site or YouTube channel. Learn more about streaming High Holiday services here. You can also learn about how to get the most out attending a Zoom prayer service here.

Is it true that you are supposed to throw bread in the water on Rosh Hashanah?

Yes, during the Tashlich ceremony, usually held on the first day of Rosh Hashanah, Jews symbolically cast off their sins by throwing pieces of bread into a body of water.

What prayers do we read on Rosh Hashanah?

While some of the liturgy is similar to other weekday or Shabbat services, much of it is unique, and several of these prayers are repeated later on Yom Kippur. Arguably the most famous part of Rosh Hashanah services is the blowing of the shofar, and the most famous prayer is Unetanah Tokef, which inspired Leonard Cohen’s “Who By Fire.” A close second is “Avinu Malkeinu,” which means “our father, our king.”

What sections of the Torah are read during Rosh Hashanah services?

On the first day of Rosh Hashanah, most synagogues read Genesis 21:1-21:34, the section where Sarah and Abraham, after years of struggling with infertility, are blessed with a son, Isaac, after which Sarah banishes Hagar, the handmaid who is the mother of Ishmael. The second-day reading, Genesis 22:1-24, continues where the first day left off, with the story of the Akedah, Abraham’s near-sacrifice of Isaac.  (In Reform congregations that observe only one day of Rosh Hashanah, only Genesis 22 is read.)

What is the prayer book for the High Holidays called, and are there any other special Hebrew terms I need to know during the holidays?

The prayer book for the holidays is called the Mahzor, and yes, there are numerous words and terms associated with Rosh Hashanah and Yom Kippur. You may find our Rosh Hashanah glossary and Yom Kippur glossary helpful.

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The post Rosh Hashanah FAQ: All About the Jewish New Year appeared first on My Jewish Learning.

Akedah  — Pronounced ah-keh-DAH. Literally “binding,” the Akedah refers to the biblical story of the binding of Isaac, which is traditionally read on the second day of Rosh Hashanah.

Chag sameach — Pronounced KHAG sah-MAY-akh. Literally “happy holiday,” a common greeting on Rosh Hashanah and other Jewish holidays.

Elul — Pronounced el-OOL (oo as in food). The final month of the Jewish calendar, it is designated as a time of reflection, introspection and repentance.

Het (also chet) — Pronounced KHET (short e). Sin, or wrongdoing

L’shana tovah u’metukah — Pronounced l’shah-NAH toe-VAH ooh-meh-too-KAH. A Hebrew greeting for the High Holiday season that means, “For a good and sweet year.”

Mahzor (also machzor) — Pronounced MAHKH-zohr. Literally “cycle,” the mahzor is the special prayer book for the High Holidays, containing all the special High Holiday liturgy

Selichot (also Selihot) — Pronounced slee-KHOTE. Literally “forgivenesses”, selichot are prayers for forgiveness. Selichot refers to two related types of penitential prayers. The first are the prayers that are customarily recited daily at morning services during the month of Elul. This is also the name of the service that takes place late at night on the Saturday preceding Rosh Hashanah and consists of a longer series of these penitential prayers.

Shofar — Pronounced shoh-FAR or SHOH-far (rhymes with “so far”). The ram’s horn that is sounded during the month of Elul, on Rosh Hashanah, and at the end of Yom Kippur. It is mentioned numerous times in the Bible, in reference to its ceremonial use in the Temple and to its function as a signal-horn of war.

Tashlich (also Tashlich) —Pronounced TAHSH-likh. Literally “cast away,” Tashlich is a ceremony observed on the afternoon of the first day of Rosh Hashanah, in which sins are symbolically cast away into a natural body of water. The term and custom are derived from a verse in the Book of Micah (Micah 7:19).

Teshuvah (also teshuva) — Pronounced tih-SHOO-vuh. Literally “return”, teshuvah is often translated as “repentance.” It is one of the central themes and spiritual components of the High Holidays.

Tishrei — Pronounced TISH-ray. The first month in the Hebrew calendar, during which Rosh Hashanah, Yom Kippur and Sukkot all occur.

Tzom Kal — Pronounced TZOHM KAHL. This greeting for Yom Kippur (and other Jewish fast days) means “may you have any easy fast.”

Unetaneh Tokef — Pronounced ooh-nuh-TAH-neh TOH-keff. Literally “we shall ascribe,” a religious poem recited during the Musaf (additional service ) Amidah that is meant to strike fear in us.

Yamim Noraim — Pronounced yah-MEEM nohr-ah-EEM. Literally “Days of Awe”, a term that refers to the High Holiday season. Sometimes it is used to refer to the 10 days from Rosh Hashanah through Yom Kippur, which are also known as the Aseret Yimei Teshuva, or the 10 Days of Repentance.

Yom Tov — Pronounced YOHM TOHV or YON-tiff. This is a general term for the major Jewish festivals.

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The post Must-Know Rosh Hashanah Words and Phrases appeared first on My Jewish Learning.

Each of the chosen foods —generally a pomegranate, date, string bean, beet, pumpkin, leek, and fish head — symbolize a wish or blessing for prosperity and health in the coming year.

Find more Rosh Hashanah recipes here and on our lively Jewish food blog, The Nosher!

Want to learn more about the High Holidays? Sign up for a special High Holiday prep email series.

Rosh Hashanah Recipes

Challah

Honey Whole Wheat Challah

Chocolate Cranberry Challah Rolls with Citrus Sugar

Balsamic Apple Date Challah

Rosh Hashanah Appetizers and Entrees

Brisket, a traditional cut of meat on Rosh Hashanah

Seitan Brisket, a vegetarian alternative to brisket

Pomegranate Brisket with Cranberry Succotash

Pomegranate and Honey Glazed Chicken

Crockpot Sweet and Sour Brisket

Molly Yeh’s Apple Cider Brisket

Pomegranate Chicken

Cocktail Meatballs with Pignolis and Currants

Instant Pot Georgian Pomegranate Chicken

Sheet Pan Tzimmes-Roasted Chicken Thighs

Crockpot Carne con Papas

Rosh Hashanah Sides

Tzimmes, a hot sweet carrot dish

Sephardic Jeweled Rosh Hashanah Rice

Classic Potato Kugel

Gluten-Free Apple Kugel

Mock Chopped Liver

Saffron Rice with Raisins and Pine Nuts

Italian Sweet and Sour Fish

Couscous with Seven Vegetables

Rosh Hashanah Desserts and Drinks

Apples-and-Honey Punch

Tayglach, dough boiled in honey

Honey Cake

Apple Cake

Sour Cream Apple Coffee Cake

Gluten-Free Apple Cake

Apple and Honey Pie Pops

Salted Honey Apple Upside-Down Cake

Sfratti, honey walnut stick cookies

Apple Kugel Crumble Cake

Easy Vegan Apple Turnovers

Honey Pomegranate Cake

Recipes Featuring Symbolic Rosh Hashanah Foods

Orange and Pomegranate Salad

Syrian Candied Gourd

Black-Eyed Peas with Turmeric and Pomegranate

Beet Chips with Spicy Mayo

Braised Leeks with Thyme and Pomegranate

Green Beans and Honey Tahini

Roasted Beets with Pesto

Braised Leeks

Pumpkin Cranberry Cupcakes

Date Coconut Rolls

The post Rosh Hashanah Traditional Foods and Recipes appeared first on My Jewish Learning.

The shofar is created by hollowing out a ram’s horn, shaping it, and polishing it. It’s a tricky (and occasionally smelly) feat that doesn’t always end up the way you think it will. But it’s a rewarding task, nonetheless.

The shofar is evocative of the Torah portion that we read on Rosh Hashanah, the story of the binding of Isaac. It calls to mind the image of the ram stuck in the bush that Abraham ultimately sacrificed instead of his son — reflecting our own sometimes difficult parent-child relationship with God.

Is the shofar blown on Shabbat?

The shofar is not supposed to be blown on Shabbat. You might be tempted to think this prohibition is similar to the prohibition against playing other instruments on Shabbat. But in fact, the rule against blowing the shofar on Shabbat has more to do with the prohibitions against carrying items outside of the home on the day of rest. (Many of these prohibitions are discussed in Tractate Eruvin of the Talmud.) The shofar is a ritual object, and there are specific injunctions against carrying ritual objects outside between one’s home and the synagogue on Shabbat. So if Day 1 or Day 2 of Rosh Hashanah falls on Shabbat, you will not hear the shofar blown on that day.

Where can one hear the shofar?

The most common place to hear the shofar is in synagogue. If you attend synagogue for the High Holidays, you’ll be guaranteed to hear the shofar blown when you are there for Rosh Hashanah or Yom Kippur. In some cities, especially those with large Jewish populations, you might be able to hear the shofar blown on street corners, or in public parks. These days, you can even hear the shofar blown online. My Jewish Learning is broadcasting a shofar blowing every day during the Hebrew month of Elul on its Facebook page. Here is a sample shofar blowing video from these morning broadcasts.

How was the shofar used through time?

The shofar is blown on Rosh Hashanah and Yom Kippur, but the ram’s horn has had other roles throughout Jewish history. Read more about the origins of the shofar here.

Read More About the Shofar

Turn the shofar on its side and it looks like a question mark — and its blast draws our attention to the most important question we can ask.

Learn more about the different blasts of the shofar — and hear them as well.

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Elul is traditionally a time of introspection and personal stock-taking, known in Hebrew as cheshbon hanefesh — literally “an accounting of the soul.” This process is conducted in preparation for Rosh Hashanah when, Jewish tradition teaches, all of humanity is called to account and a divine judgment is issued. The customs associated with Elul are all intended to help cultivate the proper mindset for this preparation.

Elul Customs

Perhaps the best-known Elul tradition is the blowing of the shofar every weekday after morning services. As on Rosh Hashanah, the daily shofar blasts are intended to rouse us from complacency and jolt us into repentance.

It is also customary to recite Psalm 27, which speaks of the assurance of God’s protection and includes a plea that God not forsake his people, daily during the month of Elul.

Some Jewish communities also begin reciting the penitential prayers known as Selichot at the beginning of Elul, though the most common Ashkenazi custom is to recite them only in the days immediately preceding Rosh Hashanah.

Torah Readings During Elul

Rabbi Alan Lew, in his book This is Real and You Are Completely Unprepared, observed that the weekly Torah readings during Elul also offer subtle cues to wake up and take stock of one’s life.

Parashat Re’eh, read at the beginning of Elul, begins with God enjoining the Jewish people thus: “See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Lord your God, but turn away from the path that I enjoin upon you this day and follow other gods, whom you have not experienced.” The first step in taking an account of one’s life is to look, to see clearly the possibilities laid out in each moment and to choose the path of blessing.

The next portion is Parashat Shoftim, which instructs the officers of the Jewish army to release from battle anyone who has built a home they have not yet inhabited, planted a vineyard they have not yet harvested, or betrothed a woman but not yet married her. The point being that those with unfinished business, whose attention may be compromised, are a danger to themselves and others. At a time of year when we contemplate our lives and our mortality, this serves as an invitation to consider what unfinished business is tearing at our hearts.

Parashat Ki Teitzei continues with the laws of war. At the beginning of the portion, the Torah requires that if a soldier sees among the captives of war a beautiful woman he desires, he must first take her into his home, shave her head, cut off her fingernails, and remove her dress. For a month, she must remain in the soldier’s home mourning for her family before she can be taken as a wife. In Lew’s telling, this law demands that rather than impulsively ceding to our desires, we watch them and see what deeper truth reveals itself.

More Elul Teachings

One of the best-known teachings about Elul is that the four Hebrew letters of the month’s name are an acronym from the verse in Song of Songs: Ani l’dodi v’dodi li (“I am my beloved’s and my beloved is mine.”). Song of Songs is understood to be an allegory in which the lovers are God and Israel. Elul is thus understood to be a time of recommitting to our relationship with God.

Another teaching, attributed to Shneur Zalman of Liady, the founder of the Chabad Hasidic sect, compares God to a king who is normally ensconced in his palace where he is merely glimpsed or addressed through intermediaries. But during Elul, the king comes out to the field and can be approached by any of his subjects.

Both these teachings point to the idea that Elul is a time of divine closeness, a period where connection to God comes easier than at other times of the year. As such, it is an auspicious time to do the inner work of repairing and deepening one’s relationship with God.

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Whether through carelessness, egotism or laziness, teshuvah challenges us to admit our transgressions, make amends, and resolve to do better in the coming year. Yet according to the great Hasidic master Rabbi Kalonymous Kalman Shapira, teshuvah is also a kind of creativity. More than a simple return to what has been, it is a process of remaking ourselves anew. But how?

Rather than turning away from our missteps, the creative potential of teshuvah lies in a turning toward those places in which we faltered or failed. In the words of psychologist David Richo, “Hidden in everything negative is something alive and beautiful that wants to belong to us.”

Immense power and potential dwell in the dark, unresolved places in our soul. For it is only when we allow ourselves to come face to face with these less desirable parts of ourselves that we can understand and unlock the creative vitality contained within them. In this way, we emulate the creative process of the Divine.

The practice of making art can help connect us to these wild, untamed parts of ourselves.

Start with a desire, the call of what attracts you. It could be something small, the pigment of a color, the feel of a certain brush. From there, make marks on a page, seeing where the next mark will take you. Each moment, each stroke, is guided by each subsequent desire. And each desire is a call from intuition, that place beyond the rational, intellectual mind, a place older than time and beyond words, the source of creation. We could call it God. You can feel it when you create in this way, it is tangible.

This way of painting appears simple, almost childlike. Yet the skill required is in some ways much more demanding than accurately portraying the dimensions of a still life. It is that of opening to intuition, to God, of following the path into the bright sunshine, the dark damp woods, the rocky cliffs, the murky depths within.

It can be terrifying to think where this creative exploration might lead us, or what we’ll find in our swirling depths. We weren’t raised to be explorers of our soul, to hear the voice of the universe refracted through us. We’ve been conditioned to replicate an image of what we think — or have been told — the paintings of our lives should look like.

But in opting for safety, we miss the wild, fertile place of all possibility, our innate creativity. And without this connection, teshuvah becomes impossible.

A beautiful Midrash about the creation of the world conveys an argument between a certain philosopher and Rabban Gamliel, the leading rabbinic authority of his time. Reflecting on the first verses of the Torah, the philosopher remarks, “Your God is indeed a great artist, but surely God found on hand suitable materials which were of help in creating!” Intrigued, Rabban Gamliel asks, “What are those materials?” The philosopher replies, “chaos, void, darkness, water, wind, and the depths” (Genesis Rabbah 1:9).

When teshuvah leads us back into the texts of our lives, we too find chaos, void and darkness in our depths. Rather than turning away from our human failings, teshuvah beckons us toward these complicated, as of yet unintegrated places within. The ways in which we miss the mark arise from those dark and unknown corners of ourselves, those places of chaos and void.

But it is also within these very places that our own artist’s palette lies hidden. Like a half-finished painting that yearns to be fully realized, teshuvah is the work of re-engaging with all that yet remains unknown and unresolved so that a fuller, richer, more vibrant image may emerge.

In the High Holiday season of new beginnings, teshuvah beckons us to return to our depths so that we may encounter these places of primordial chaos within. May we have the courage of spirit, intrepidness of mind and openness of heart to see all that we find there as pigments on our palette, the raw materials for us to create ourselves anew.

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Each of the chosen foods — generally a pomegranate, date, string bean, beet, pumpkin, leek, and fish head— symbolize a wish or blessing for prosperity and health in the coming year. The food’s significance is most often based on a pun of that food’s name (find out more here.) During the Rosh Hashanah meal, each food is held up, blessed, and eaten as if to personally ingest or take in those good wishes.

Rosh Hashanah’s symbolic foods can make an appearance on the holiday table, regardless of whether one decides to incorporate a full Rosh Hashanah seder into their celebration. For a creative twist on the traditional seder, make dishes inspired by each food (like the ones linked below) and serve them throughout the evening to infuse the entire meal with symbolic meaning as well as delicious flavors.

Pomegranate Brisket with Cranberry Succotash

Beet Chips With Spicy Honey Mayo

Orange and Pomegranate Salad

Pomegranate Truffles

Green Beans with Honey Tahini Glaze

Roasted Beet and Leek Rissotto

Honey Pomegranate Cake

Syrian Candied Gourd

Pomegranate And Honey Glazed Chicken

Roasted Beets with Cilantro-Basil Pesto

Black-Eye Peas With Turmeric and Pomegranate

White Wine Braised Leeks

Pumpkin Cranberry Cupcakes

Date Coconut Rolls

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The post Beyond Apples and Honey: Symbolic Foods for Rosh Hashanah appeared first on My Jewish Learning.

Selections from Psalms, particularly Psalm 118 and Psalm 130, along with supplications and a kabbalistic prayer hoping God will treat Israel with mercy, are parts of Tashlich in various communities.

History of Tashlich

The custom developed around the 13th century and became widespread despite objections from rabbis who feared superstitious people would believe that tashlich, rather than the concerted effort of teshuvah, had the power to change their lives. Religious leaders were particularly opposed to the practice of tossing bread crumbs, representing sins, into the water, and even shaking one’s garments to loosen any evil clinging to them was discouraged.

See the full text of the Tashlich prayer here.

Superstitious rites most likely did influence ceremony. Primitive people believed that the best way to win favor from evil spirits living in waterways was to give them gifts. Some peoples, including the Babylonian Jews, sent “sin‑filled” containers out into the water. (The Talmud describes the practice of growing beans or peas for two or three weeks prior to the new year in a woven basket for each child in a family. In an early variation of the Yom Kippur kaparot ritual, the basket, representing the child, was swung around the head seven times and then flung into the water.) Kurdistani Jews threw themselves into the water and swam around to be cleansed of their sins.

The Symbolism of Water

To make the practice symbolic rather than superstitious, the rabbis gave it ethical meaning. Through Midrash, they connected the water with the Akedah, the binding of Isaac. When Abraham was on his way to sacrifice Isaac, they said, Satan (which could be understood as the voice inside Abraham telling him not to kill his beloved son) tried to stop him. When Abraham refused to heed his voice, Satan became a raging river blocking Abraham’s way. Abraham proceeded nevertheless. When the water reached his neck and he called out for God’s help, the waters immediately subsided.

Water was also seen as symbolic of the creation of the world and of all life. Kings of Israel were crowned near springs, suggesting continuity, like the King of Kings’ unending sovereignty. Since the prophets Ezekiel and Daniel each received revelation near a body of water, it was seen as a place to find God’s presence. As the element of purification, water also represents the opportunity to cleanse the body and soul and take a new course in our lives. (Later rabbis continued to protest against the ritual, on grounds that it encouraged new sins by creating a social situation where people could gossip and men and women mingle, as Isaac Bashevis Singer’s story “Tashlich” illustrates.)

Although the rabbis preferred that Tashlich be done at a body of water containing fish (man cannot escape God’s judgment any more than fish can escape being caught in a net; we are just as likely to be ensnared and trapped at any moment as is a fish), since this is, after all, a symbolic ceremony, any body of water will do, even water running out of a hose or a faucet.

If the first day of Rosh Hashanah falls on Shabbat, Ashkenazi Jews [Jews of European descent] do Tashlich on the second day (so as not to carry prayer books to the water, which would violate Sabbath laws). Sephardic Jews [Jews of Mediterranean and Middle Eastern descent] perform the ritual even on the Sabbath [as do a number of liberal Jews]. The ceremony can take place any time during the holiday season through Hoshanah Rabbah at the end of Sukkot.

Excerpted from Celebrate!: The Complete Jewish Holidays Handbook, reprinted with permission of the publisher. Copyright 1994 by Jason Aronson Inc.

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These themes convey a variety of feelings, and the prayers and observances of the day likewise impart a mixture of rejoicing and apprehension, of confidence and trepidation.

The idea of kingship is, as we have seen, an ancient one that may have been connected to Rosh Hashanah from its inception. The concept of creation is closely allied to that of kingship. God becomes king when the work of creation is completed and God rules over all He has made. This link between the themes of kingship and creation is reiterated in that between creation and judgment. Rabbi Eliezer offers the following commentary on this subject, in his reading of the verse, “In the seventh month, on the first day of the month” (Lev. 23:24).

“The world was created on the 25th of Elul… Thus we find that Primal Adam was created on the first of Tishrei…at the 10th hour he disobeyed God’s command, at the 11th he was judged…. The Holy One said to him: Adam, you are a precedent for your progeny. Just as you came before me for judgment and I absolved you, so shall your progeny come before Me for judgment and I will absolve them. When? On Rosh Hashanah, ‘In the seventh month, on the first day of the month.'”

This midrash explains why days of judgment such as Rosh Hashanah can be celebrated with joy: God’s pardon is built into the scheme of judgment.

The centrality ofjudgment as a theme in the Rosh Hashanah liturgy stems from the teachings of the early Sages:

There are four periods of judgment: Passover for produce; Shavuot for the fruit of trees; on Rosh Hashanah all creatures of the world pass before Him as a troop of soldiers, as it is said, “He who fashions the hearts of them all, who discerns all their doings” (Ps. 33:15); and on Sukkot for water.” (M. Rosh Hashanah 1:2)

All are judged on Rosh Hashanah and their sentence is sealed on Yom Kippur. So taught Rabbi Meir. Rabbi Judah says: All [fruits, produce, humans, and water] are judged on Rosh Hashanah and their sentence is sealed at its appropriate time [as above]…so that the sentence of human beings is sealed on Yom Kippur. Rabbi Yose says: Human beings are judged daily, as it is said [in Job 7:18], “You inspect him every morning, examine him every minute.” (T. Rosh Hashanah 1. 13)

Judgment, as we have seen, stems from the idea that Rosh Hashanah is the time of God’s remembrance, when God fulfills His word and remembers us for good. Throughout the Mahzor [holiday prayer book],these themes repeat themselves, reminding us that we live in a created world, under the sovereignty of a God who cares for us and holds us responsible for our actions.

This article is excerpted from Entering the High Holy Days. It is reprinted with permission from the Jewish Publication Society of America.

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The post Rosh Hashanah Liturgical Themes appeared first on My Jewish Learning.

Note

: Blessings and translations below are reprinted from the Machzor Rosh Hashanah Ashkenaz Linear as it appears on Sefaria.

Candle Lighting and Shehechiyanu

The holiday celebration begins with the lighting of candles (hadlakat nerot), symbolizing the transition to sacred time, and the recitation of the blessing thanking God for enabling us to reach this season (Shehechiyanu).

Candle Lighting

בָּרוּךְ אַתָּה יְהֹוָה

Blessed are You, Adonai

אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם

our God, King of the Universe,

אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְו‍ֹתָיו

Who sanctified us with His commandments

וְצִוָּֽנוּ

and commanded us

לְהַדְלִיק נֵר שֶׁל יוֹם טוֹב:

to kindle the Yom Tov light.

Baruch ata Adonai, Eloheinu Melech ha-olam, asher kidshanu b’mitzvotav vitzivanu l’hadlik ner shel yom tov.

Shehechiyanu

בָּרוּךְ אַתָּה יְהֹוָה

Blessed are You, Adonai

 אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם

our God, King of the Universe,

שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ

Who has kept us alive and sustained us

וְהִגִּיעָֽנוּ לַזְמַן הַזֶּה:

and brought us to this season.

Barukh ata adonai elohenu melekh ha’olam, shehecheyanu, v’kiyimanu, v’higiyanu la’z’man ha’zeh

Kiddush (Blessing Over Wine)

Next, one sanctifies the holiday by reciting the special Kiddush (blessing over wine) for Rosh Hashanah. It is a custom to ensure that all family members and guests are able to participate by holding and drinking from their own cup of wine or grape juice. As with all other festivals, it is traditional to recite the Shehechiyanu prayer again after the Kiddush and before drinking.

Find the full text of the Rosh Hashanah Kiddush (with Shehechiyanu) on Sefaria. 

Hamotzi

Before partaking of the meal, one recites Hamotzi, the blessing over bread. This is also a feature of Friday night Shabbat meals, in which this blessing is made over braided challah, the traditional twisted egg loaves. The text of the Hamotzi on Rosh Hashanah is exactly the same as the text on Shabbat:

בָּרוּך אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶך הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

Blessed are You, Lord our God, King of the universe, who has brought forth bread from the earth.

Baruch ata Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha’aretz.

It is customary on Rosh Hashanah to make the blessing over round loaves, symbolizing the circle of life and the revolving seasons. And because we hope that the coming year will be a sweet one, the bread is customarily sweetened with raisins and drizzled honey.

Blessing Over the Apples

The hope for a sweet year is also the main reason behind one of the most well-known and popular customs of Rosh Hashanah: eating apples dipped in honey. The blessing over tree fruit is customarily recited:

Barukh ata Adonai Eloheinu melekh ha’olam borei p’ri ha’eitz.
Blessed are You, Lord our God, Ruler of the universe, who creates the fruit of the tree.

יְהִי רָצוֹן מִלְּפָנֶךָ יהוה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁתְחַדֵּש עָלֵינוּ שַׁנָּה טוֹבָה וּמְתוּקָה

Y’hi ratzon mil’fanecha Adonai Eloheinu shetichadesh aleinu shanah tova u’metukah.

May it be Your will, Adonai our God, that the new year will be good and sweet.

Birkat Hamazon (Grace After Meals)

After the meal, one recites the Birkat Hamazon, the “grace after meals,” including all the special additions marking the festival of Rosh Hashanah.

Find the full text of the Birkat Hamazon (with additional lines for Rosh Hashanah) on Sefaria.

Eating a New Fruit

Since Rosh Hashanah is a two-day festival, all of the above rituals are repeated the second evening as well with the addition of the custom of the new fruit. This custom developed as a technical solution to a legal difficulty surrounding the recitation of the Shechehiyanu blessing on the second day of the holiday. The blessing (text above), usually recited to commemorate a new situation, is said on the second day of Rosh Hashanah both in honor of the day and the new fruit.

A common choice for a new fruit is the pomegranate. This is a popular Rosh Hashanah fruit both because it is mentioned as being one of the native fruits of the land of Israel (Deuteronomy 8:8), and because of the traditional claim that there are 613 seeds in each fruit, which corresponds to the number of commandments in the Torah.

Eiruv Tavshilin

When Rosh Hashanah falls on Thursday and Friday (as it did in 2017), it is traditional to say an extra blessing called Eiruv Tavshilin before lighting the candles on the first night. The custom is to take bread or matzah and an item of cooked food such as meat or fish, put them on a plate and say the blessing, which can be found here. After the blessing, that item of food is put away and saved to be eaten on Shabbat.

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But these synagogue-based holidays can be enhanced through home rituals that add meaning to the messages of the day. Here are some ideas, old and new, for bringing the lessons and themes of Rosh Hashanah into your home.

Sweet Foods, Like Honey Cake and Challah, for a Sweet Year

As with most Jewish holidays, food is the focus of home celebrations of Rosh Hashanah. Families and friends gather for extended meals, which include traditional foods such as apples and challah dipped in honey. Honey, a symbol of the wish for a sweet new year, also appears in other holiday foods, such as tayglach — a honey and nut pastry — and honey cake. Challah, normally braided, is baked round as a reminder of the never-ending cycle of life.

Like other festival and Shabbat meals, the Rosh Hashanah meal begins with Kiddush, the sanctification of the day over the wine. Both at dinner and at lunch, the Rosh Hashanah Kiddush includes a reference to the shofar, the most prominent symbol of the holiday.

In some families, it is traditional to serve the head of a fish or lamb (though meat substitutes would also do the trick for vegetarians) in the hope that everyone at the table will be at the “head” and not at the “tail” of whatever they do in the new year. You might add personal meaning to these rituals by asking everyone at the table to offer a wish for the new year as they dip the apple or challah in honey.

Why Jews Eat Pomegranates and Other “New Fruits” on Rosh Hashanah

On the second night of Rosh Hashanah, it is common to eat a new fruit– a fruit that participants have not tasted for a long time. This tradition has become a way to literally taste the newness of the year, by enjoying an unfamiliar food. Often, a pomegranate is used as the new fruit, as the pomegranate is said to have 613 seeds, corresponding to the 613 mitzvot (commandments). The pomegranate has also long been a symbol of fertility, and thus of the unlimited possibilities for the new year.

The tradition of eating a new fruit need not, however, be restricted to pomegranates. Instead, this ritual can be an excuse for scouting out the “exotic fruit” section of the produce department, or exploring fruit markets to find fruits that family members have not before tasted. (Interestingly, the custom developed as a technical solution to a legal difficulty surrounding the recitation of the Shechehiyanu blessing on the second day of the holiday. The blessing, usually recited to commemorate a new situation, is said on the second day of Rosh Hashanah both in honor of the day and the new fruit.)

Dates, Beets and Other Hebrew Pun Food

A number of other food-based rituals can also enliven the home celebration of Rosh Hashanah. Sephardic communities (which trace their ancestry to Mediterranean lands) have developed a Rosh Hashanah seder, which revolves around the eating of symbolic foods and the recitation of prayers that transform these foods into wishes for the coming year.

Many of these prayers are based on Hebrew puns involving the food in question. For instance, the prayer before eating a date (tamar in Hebrew) includes the phrase “yitamu hataim”— may the wicked cease. Before eating pumpkin or squash (k’ra’a in Hebrew), Sephardic Jews say “yikaru l’fanekha z’khuyoteinu“– may our good deeds call out our merit before you. Alternatively, they might use the resemblance between the word k’ra’a (pumpkin) and the word kara (to cut or rip) to express the hope that any bad deeds will be ripped out of God’s book.

Other symbolic foods include leeks and onions, which are associated with the Exodus from Egypt; beets, whose Aramaic name silka, similar to the Hebrew salak (go away) is used to express the hope that our enemies disappear; and peas or beans, mentioned in the Talmud as ruviah, a word that sounds like the Hebrew “to increase,” and therefore indicates a desire for increased blessings in the new year.

The foods eaten and puns used change from community to community, according to the types of vegetables available and the inherited traditions. In planning your own Rosh Hashanah menu, you can be creative in developing your own English puns. For instance, you might eat raisins to commit to raisin’ your expectations for the new year” or peas in the hope of increased peace. Your salad might be a chance to say, “Lettuce find happiness in the new year,” or “We will beet any obstacles that come our way.” Children can be involved in creating puns and devising a menu based on these newly symbolic foods.

Tashlich, Teshuvah and Rosh Hashanah Cards

Preparation for Rosh Hashanah, as well as the days between Rosh Hashanah and Yom Kippur, can also include discussions of the meaning of teshuvah (repentance) and family resolutions for the new year. This may be a time for siblings, parents and children to apologize to one another for incidents during the previous year and to make promises for the coming year. Children may also make up lists of classmates, friends, and family members to whom they wish to apologize, and adults may make similar lists of friends, co-workers, family members and others.

Many people have the custom of sending Rosh Hashanah cards to loved ones. Children can be involved in choosing or drawing these cards, and older children may also write personal messages in some of the cards. Children may also create their own cards for family members and for their own friends. In some families, it is traditional to take family pictures before each Rosh Hashanah. Comparing this picture to the picture from the previous year can serve as an opportunity to talk about what has changed over the course of the year.

The first day of Rosh Hashanah (or the second day if the holiday begins on Shabbat) includes the Tashlich ceremony, in which we symbolically toss away our sins by throwing bread crumbs into a body of running water. To make this ritual more concrete, you might help your children to make a list beforehand of the things they want to throw away. As part of Tashlich, you can throw this piece of paper in the trash (not in the water, where the paper will just be a pollutant.) You can also turn the preparation for Tashlich into an art project. Children can paint, with watercolors, what they wish to get rid of in the coming year. When you float the drawings in water, these unwanted habits will magically disappear.

To emphasize the newness of the year, you might try doing something new right before or after the holiday. For instance, you might learn a new game, visit a place you’ve never been, or try a new hobby. Many people buy new clothes for the holiday and wear these clothes for the first time on Rosh Hashanah. Enjoying a new experience or acquiring new knowledge can spark a conversation about what else new might happen in the coming year.

Rosh Hashanah can be an opportunity for reflecting on the year that has passed and setting goals for the year to come. Taking time for such reflection can make the themes of the holiday come alive for the entire family.

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There’s one iconic prayer, recited on each of the days of Rosh Hashanah and Yom Kippur, that expresses in a clear and dramatic way our need to perform teshuvah. The text of Unetaneh Tokef lays it all out for us and utilizes vivid imagery: Before God lies a giant book — the Book of Life — in which we hope all of our names will be inscribed for the coming year. The Unetaneh Tokef goes on to tell us that on Rosh Hashanah, those deserving names are entered — ensuring they will live through the year, and on Yom Kippur, the Book is sealed — their fates no longer alterable. We have until the very end of Yom Kippur, during the concluding Neilah service when the liturgy tells us that the gates are closing, to sway God’s decision in our favor.

Find the full text of the Unetanah Tokef in Hebrew and English here!

To drive home the serious consequences of our actions, Unetaneh Tokef then lists all the dire ways we can meet our fate. We read the classic words “Who shall live and who shall die?” — but then the rest of the paragraph is devoted to all the ways the latter outcome could take place:

Who by fire and who by water?

Who by plague and who by famine?

Who by sword and who by wild beast?

Who by hunger and who by thirst?

At last, we’re given a shred of hope, the theological carrot to these long passages of stick. We read:

Uteshuvah utefilah utzedakah ma’avirin et roa hag’zeirah

But repentance, prayer, and deeds of charity can annul the severity of the decree.

This prayer is undoubtedly the climax of the High Holiday morning service. As the hazzan of my synagogue, I see my entire congregation present for this prayer (although people start to trickle out of the sanctuary soon after). Backed up by the choir, I chant it in some of the most ornate and dramatic musical selections of the year.

Yet, at the same time, I find this prayer to be the most disturbing, confusing, and theologically questionable of the entire mahzor. A close look at the wording seems to contradict everything we’re supposed to believe and do on these High Holidays. It says that on Rosh Hashanah and Yom Kippur, our names are written and then sealed for the coming year. That is, the decision is made. It’s a done deal. Therefore, it is already predetermined whether we will live or die during the next year. What good then are our acts of teshuvah? How can we annul the severity of the decree through deeds of tzedakah (charity) if that decree is not only recorded but in fact sealed in a book? Should we leave the sanctuary at the end of Yom Kippur and simply hope for the best, realizing that nothing we do from that moment on has any effect on whether we will survive the year ahead?

We need a better way to relate to this prayer that is so central to our High Holiday liturgy. I have come to understand this disturbing and powerful text less as a promise of childlike reward and punishment and more as a statement of the fragility of life and our own mortality. I have literally been moved to tears (no small challenge while trying to sing with a full voice along with the choir) looking out at a full sanctuary, everyone’s voices joined in the familiar refrain:

B’rosh hashanah yikateivun uv’yom tzom kippur yeichateimun

On Rosh Hashanah it is written and on Yom Kippur it is sealed

At that moment, I realize that not all of us will be here next year. These people — congregants, friends, family — it is a sad but inescapable fact that some will die over the course of the coming year. Our lives are a gift. We perform teshuvah not to appease a distant and invisible Deity, but rather to remind us of our value to one another and strengthen our relationships with each other. We give tzedakah to better the lives of those around us. And we engage in prayer to further develop the bonds of our connection to Judaism and our community.

Our job is not to temporarily put on our best behavior in order to convince God to let us live for another year. Instead, we acknowledge that our time here on earth is limited and our lives tenuous. The true and vital message of Unetaneh Tokef requires us to ask ourselves not who shall live, but how shall we live?

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And then, a few paragraphs later in the liturgy, in a moment when we are feeling truly vulnerable, we encounter another piyyut, with a shockingly different tone. V’chol Ma’aminim literally means “We All Believe.” Here is a bit of it:

We all believe that God is faithful…knows our deepest feelings…is the steadfast redeemer…

Read the full text of V’chol Ma’aminim in Hebrew on Sefaria.

The theme of this part of the service pivots abruptly from uncertainty (who shall live and who shall die?) to complete faith. Now, rather than wondering out loud our fates for the coming year, knowing that perhaps not all of us will come together again a year hence, we proclaim as a whole (usually in call-and-response with a cantor) statements of utter certainty and faith. God is in charge, there is order in the universe.

The change in message is a jolt, but a welcome one. From the depths of uncertainty we call out the steadfast faith we wish we felt. We together take a deep breath and speak into being the order we crave in our chaotic, uncertain lives.

Even the form of the poem, attributed to the paytan (poet) Yannai (perhaps between the 5^th and 7^th centuries), conveys a message of order and certainty. It’s an acrostic, with a theological statement for each letter of the 21 letters of the alphabet. Sometimes it is laid out in a series of seven stanzas, a perfect number (evocative of the wholeness of God’s creation — brought into being by six days of work and one of rest). Repetitive patterns, rhythmic phrasing, and alliteration — all emphasize the predictability of the natural order. One by one, the verses pronounce God truthful, eternal, singular, a just judge.

At a fragile time like the High Holidays, which are an opportunity for each individual to rehearse his or her own death (a morbid but also deeply meaningful exercise), there is a strong need to confess certainty and belief. The poem seems designed to convey these in every way, but in light of our own experience of a world that is often chaotic and cruel, how can we affirm we “believe” each statement?

The answer is that “belief” might not mean what we think it means. In Hebrew, the root of the word ma’aminim, “we believe,” is more connected to faith than proof of fact. When we are feeling vulnerable we take a leap of faith, resting our minds on God who protects us, upholds justice, and makes sure that we will be cared for.

This period in the Jewish calendar is about more than powerful poetic prayer; it calls each of us to become better versions of ourselves. In parallel, we can imagine how each of our personal efforts can begin to bring the world itself toward wholeness. We can read these verses as a profession of belief not in the existence of a perfectly controlled, ordered universe — but in the possibility of that version of our world, ourselves, and our God. For example, we might fear that we have done something unforgivable, so we remind ourselves that Judaism teaches of a God who is patient, even overlooking the sins of those who are rebellious. Or, we might be filled with self-doubt after a challenging year of disappointments, so we seek comfort in the sturdy reminder that God is the One before whom all are equal.

It is challenging to read this poetic prayer as a literal declaration of belief. It might even be painful to say those words out loud, as we gaze around our broken, messy world. But V’chol Ma’aminim can be read instead as an aspirational proclamation of hope — a commitment to discover light in the darkness, and perhaps to manufacture it for ourselves.

When congregations gather together on the High Holidays to reflect on the passage of time, the services are punctuated with poetic moments such as this, when individuals can call out their deepest yearnings. We follow the guidance that Yannai left for us 1500 years ago, and speak out loud of the justice and order and we crave. In doing so together, we are invited to hear the way in which all of our hopes and wishes reverberate in unison, and together we are invited to bring the order and stability of our dreams into reality.

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Rabbis and cantors know this, and they use words and music to stimulate new thoughts and new feelings, but you can take charge of your own new directions. Bringing an iPod with your own music, even if it’s cantorial favorites or neo-Hasidic melodies, would raise too many eyebrows. But bringing our own books — now that’s not considered over the top by anyone. Here’s my hit parade of reading to enhance shul-going and inculcate the sort of contemplation appropriate for the High Holidays.

Our first stop is not far from the Mahzor (the High Holiday prayer book) itself. Reuven Hammer’s Entering the High Holy Days is a book designed to help us find our way among the texts and practices of the traditional prayer service for those days, drawing out their themes and helping us appreciate the artistry that infuses the classic prose and poetry that we recite. There are other surveys and introductions, but Hammer’s is easily approachable and yet not at all superficial. We come away with a much more profound sense of why these are called “the Days of Awe.”

The Days of Awe is, in fact, the title of another work designed to enhance our experience of this ten-day period of reflection and penitence. Nobel Prize-winning Hebrew author S.Y. Agnon was not only a fiction writer in a league he invented and he alone populated; he was also a master anthologist with an encyclopedic knowledge of Jewish literature.

In this collection Agnon draws on that library, especially the stories of the sages, both Hasidic and non-Hasidic, of early modern Eastern Europe, to offer insights into the ways in which Jewish traditions have shaped the days from the onset of the month of Elul through the end of Yom Kippur. Its chapters are bite-sized but spiritually nourishing. Bring it to services and you’ll find yourself passing it down the row repeatedly, in order to share with others the wisdom in this or that vignette.

Beginning Anew may be subtitled “A Woman’s Guide to the High Holy Days,” but this abundant collection, edited by Gail Twersky Reimer and Judith A. Kates, is of no less interest to men. The contributors share insights from women’s experience of the Bible readings and liturgy and rituals of those holy days, insights that truly enrich the occasion for every reader. Some essays are provocative and outrageous, others simply the product of a painstaking reading of ancient texts. This is a volume you’ll keep on your shelf for next year and the year after that as well.

The Ten Days of Teshuvah have been shaped by Jewish tradition as a period of reflection and self-assessment, of asking for forgiveness from our fellow human beings and from God. Solomon Schimmel, a psychologist and a scholar of rabbinic Judaism, brings together many fields of expertise to explore the contours of atonement and forgiveness in his richly documented study, Wounds Not Healed by Time.

Schimmel draws on classical Western traditions — ancient Greek thought, along with Jewish, Christian, and Muslim writings from ancient to modern–and on contemporary experience, such as South Africa’s Truth and Reconciliation Commission, to examine the subtle distinctions between apology and atonement, acknowledgement and absolution, pardon and forgiveness. This is scholarship in the service of spiritual growth. If this is your synagogue reading, you will leave the room a changed person, perhaps with new questions, perhaps with new resolve to live differently.

Another popular work by a consummate scholar is the slim volume on Jonah in the JPS Bible Commentary series, the work of Israeli Bible professor Uriel Simon. In under 100 pages of introduction and line-by-line commentary (as well as an enhanced version of the JPS Tanakh translation of Jonah), Simon brings us past the humor of the Jewish prophet who doesn’t “get it” theologically while all the non-Jewish characters do, and into the core of the book’s message. For the first time, perhaps, you will come to understand why this short, enigmatic book was chosen to be read in its entirety on Yom Kippur afternoon, just before the climax of the High Holiday experience.

If, on the other hand, you want to focus not on the divine realm but on living properly in the here-and-now, have a look at Elliot N. Dorff’s To Do the Right and the Good: A Jewish Approach to Modern Social Ethics. Chapter 8, “Communal Forgiveness,” in particular, while not explicitly addressing Rosh Hashanah and Yom Kippur, can give you new perspective on what it takes to really begin anew each year.

For some, only a story can really open heart and soul to new perspectives and new thoughts on how we live our lives. Let me suggest one in particular, a story by Rachel Kadish called “The Argument,” found in the collection Lost Tribe: Jewish Fiction from the Edge, edited by Paul Zakrzewski. Kadish reworks some of the images of old Jewish men familiar in American fiction, but her story is fresh and challenging. Does one forgive or forget past wrongs? Can we repair our relationships and our own souls, or should we be envious of those struck by memory loss? Kadish’s protagonist wrestles with these questions, and through him so do we.

Go online and buy one — many of these titles are available in paperback — or reserve one or two now at your local library. But please, if the rest of us are actually praying, wait for a break to show us the passages you can’t wait to have us read, too.

Reprinted with permission from JBooks.com.

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