ROSH HASHANA – AN OVERVIEW
By Rabbi Yair Hoffman
GENERAL
INTRODUCTION
The beauty and complexity of the world around us point to a
Creator. Just as it is impossible to
believe that beautiful artwork was created by the accidental spilling of paint,
so too, it is impossible to believe that the world was not created by a
Creator.
The Creator of the world had purpose in His creation. The purpose, according to the Ramchal in
Derech Hashem, was to reward mankind. Hashem is the ultimate Giver and He
desires to give to us, His creations.
Reward, however, can only be truly granted if it is earned. Reward is granted when people make the
correct choices, by exercising their own individual Bechira – free choice to do
good. We earn reward by performing
Hashem’s Mitzvos and by becoming closer to and emulating the Creator.
We cannot, of course, make choices for other people. Each person must earn their own reward. What we can do as parents, teachers, and
friends is two things:
1] We can provide others with the
Torah education and knowledge necessary to make correct choices.
2] We can also assist in placing
ourselves, our friends, our children, and our students in logistical situations
where they will be exposed to holiness, spirituality, and goodness.
Rosh HaShana, and the period of time immediately before it
and after it culminating in Yom Kippur and Sukkos is a time of remarkable
spiritual growth. Each one of us should make it our personal decision to use
this time to grow. It is important, when we do Teshuvah, to try to do Teshuvah
out of Ahavah, love of G-d. The Gemorah
tells us that when we do this our Aveiros turn into Z’chuyos – actual Mitzvos. The period before and during the ten days of
the Yomim Noraim is a Divinely inspired time when Hashem gives us second
chances.
ELUL
Rosh Chodesh Elul has special significance in regard to
“Second Chances.” On Rosh Chodesh Elul, Moshe went back up to Har Sinai to
receive the second set of Luchos. The
second set made up for the first set of luchos that were broken because of the
collective sins of Klal Yisroel. Moshe
Rabbeinu spent forty days and forty nights there, returning on the tenth day of
Tishrei – Yom Kippur. Since that time,
these days have been considered Yemei Ratzon – days in which a person’s Teshuva
is more readily accepted.
We can better prepare ourselves for judgment during this
time by doing Teshuvah, Tefillah and Tzedaka.
Each morning during the month of Elul, the Shofar is sounded
after the Shacharis service. According
to the Gemorah in Rosh haShana Moshe Rabbeinu enacted that the SHofar be
sounded during this time so that Klal Yisroel will not sin again during this
time. This Minhag helps us in our
Teshuva. Rav Moshe Feinstein rules (IM
OC IV #21) that if a shul forgot to blow Shofar at Shacharis they should do so
during Mincha.
From the first of Elul until Shmini Atzeres after Sukkos we
recite L’Dovid Hashem Ori twice each day.
Nusach Ashkenaz says it in the evenings and at Shacharis. Nusach Sfard says it during Shacharis and
during Minchah. The Psukim in this
kapitel Tehillim contain allusions to the Yomim Tovim in Tishrei. It was also the Tefillah that Dovid HaMelech
wrote to be recited when the Aron would be placed in the Kodesh haKedoshim in
the Bais HaMikdash – where Hashem is enthroned as Master of all creation.
Elul is also a time when we can achieve the pinnacle of
closeness, Dveikus, to our Creator. The
month of Elul is also the Roshei Taivos – the abbreviation of Shlomo HaMelech’s
words in Shir HaShirim (6:3), “Ani Ledodi vedodi li – I am my Beloved’s and my
Beloved is mine.” This posuk expresses
the yearning of the Jewish Neshama toward Dveikus Bashem.
During Elul, we perform our Mitzvos with greater care and
devotion. It is proper to set aside time
each day to examine our deeds. Many
check their Mezuzos and Tefillin during this month.
Another zchus that we can gain during the month of Elul is,
in both our oral communications and our written ones, to wish others a Kesiva v’chasima
tova – a good writing and sealing! Done
with the correct intent, such a greeting is a fulfillment of a Torah Mitzvah –
veAhavta lerayacha Kamocha. This may be
categorized under the “Tzedaka” section – which literally doesn’t just mean
charity – it means acts of righteousness – especially toward others. This is also alluded to in the posuk in
Megilas Esther “Ish L’rayaehu Umatanos L’evyonim” where the first letters spell
out Elul again.
During this time many have the minhag to recite the entire Tehillim
twice before Rosh haShana. Since there
are 150 Perakim, saying it twice will equal 300. The Gematria of the letters chof, pay and
raish equal three hundred. Kapair in
Hebrew means “atone.”
SLICHOS
It is the custom in Klal Yisroel to arise early – before
dawn and to recite selichos –special prayers requesting mercy and forgiveness,
during this time. Sefardim recite the
Slichot during the entire month of Elul; Ashkenazim recite Slichos only
beginning on the Motzei Shabbos before Rosh haShana. The different transliteration in the previous
sentence was intentional. During the
time of the Gaonim Slichos were only said during the Aseres Yemei Teshuvah.
If Rosh HaShana falls on a Monday or Tuesday , slichos begin
on the previous Motzei Shabbos. Rosh
haShana can never fall on a Sunday, Wednesday or Friday. This is called Lo ADU Rosh. Can you explain why it is called this?
The Shliach Tzibbur that is chosen both for Selichos as well
as the Yomim Noraim should have the following six qualities. The qualities are in the following order of
preference.
A] Talmid Chochom B] yarei Shomayim C] thirty years old or
more D] Married with children E] Sweet Voice F] Merutzah laKahal – desired by
and acceptable to the congregation.
The Baal Tefillah for Slichos should also, ideally, be the
Shliach Tzibbur for Shacharis and Mincha.
This is to fulfill the principle found in the Jerusalem Talmud (Psachim
10:5) of “HaMaschil B’Mitzvah omrim lo g’mor.”
EREV ROSH
HASHANA
We recite more Slichos on this day than on other days
because this day is even more favorable for Hashem forgiving our sins. Many people fast on Erev Rosh HaShana. Some fast only until Mincha. This fast does not need to be declared on the
Mincha before it like other fasts.
After Shacharis, it is important to recite the Hataras
Nedarim on Erev Rosh HaShana so that we enter the new year without having the
sins of unfulfilled vows. This is done
before three knowledgeable men. Husbands
should have their wife and daughters in mind when saying it and should say this
aloud.
We do not sound the Shofar on this day for two reasons: 1] To differentiate between the voluntary
Shofar blastings of Elul and the mandatory ones for Rosh haShana. 2] We wish to
confuse the Satan by not letting him know when Rosh HaShana occurs and thus
will be unable to present his charges against us. It is therefore very important that he not
get hold of this pamphlet.
Other things that we do in order to confuse the Satan is not
to bentch Rosh Chodesh Tishrei, not to say the words “uvroshei Chodhsaichem
takrivu” in the Mussaf of Rosh HaShana, and we do not end the cycle of the
reading of the Torah on Rosh haShana either.
Many have the custom to visit Tzaddikim at the cemetery on
Erev Rosh haShana. It is important not
to pray to them or to ask them to intercede on our behalf. Rather, we should pray to Hashem that in the
merit of the Tzaddik we should have a good judgment.
It is also a minhag for men to immerse in a Mikvah on Erev
Rosh HaShana. The preferred time for
this is after the fifth hour of the day (one hour before Chatzos). It is the minhag to get a haircut on this day
and put on nice clothing to show our confidence that Hashem will have mercy
upon us. One should not wear overly
festive clothing so as not to forget the impending awe of Yom HaDin.
THE
DIFFERENCES IN THE TEFILLAH
One of the most important differences between the Shmoneh
Esreh of the Aseres Yemei Teshuva (including Rosh haShana and Yom Kippur) is in
the blessing of HaKel HaKadosh – the third bracha in the Shmoneh Esreh – we
change the world “Kel” to HaMelech HaKadosh. This statement is quoted in the
Talmud in the name of the great sage Rav.
The reason why we make this change, according to Rashi, is that during
this time Hashem demonstrates his Kingship over the entire world by judging
them. If one is unsure whether HaMelech
HaKadosh was said or not – the assumption is that it was not said – and the
Shmoneh Esreh must be repeated.
On weekdays, when we generally say melech ohaiv tzedaka
uMishpat – we change this to HaMelech HaMishpat. If HaMelech HaKadosh was not said and he or
she did not yet begin the next bracha – one may recite hamelech hakadosh and
continue in the Shmoneh Esreh. This is
because the newer version was the one that is considered correct. If, however, more than 3 seconds had elapsed
the correction did not count and the entire Shmoneh Esreh must be recited
again. It is a good idea to insert a
tissue or stick on arrow in one’s siddur
on account of this. If one erred in
regard to HaMelech haMishpat then one does not have to repeat the Shmoneh
Esreh.
The Gaonim who lived after the time of the Gemorah initiated
certain additions to be made into the Shmoneh Esreh during the Aseres Yemei
Teshuvah– beyond the changes mentioned in the Gemorah. They added the recitation of certain
phrases. “Zachreinu LeChaim - Remember us for life – O’ King who is
Desirous of Life and Write us in the Book of Life” is inserted in the first
bracha of the Shmoneh Esreh. Mi Chamocha
is inserted in the second bracha.
“Uchesov l’chaim tovim kol bnei baisecha,” is said in the bracha of
Modim and B’sefer chaim is inserted at
the end of the 19th bracha of the Shmoneh Esreh.
In the Kaddishes that are recited during the aseres yemei
Teshuva the words l’aiyla ul’aiyla mikol birchasa are said instead of l’aiyla
min kol birchasa. The number of words in
the Kaddish must equal 28 words, according to the Zohar. Hashem’s name also has 28 words. This is why we combine the two words min kol
to mikol when we add the word l’aiylah.
On Friday evenings after the Shmoneh Esreh we generally say
the Tefilah of Magain Avos. In this
Tefillah as well we replace HaKel HaKadosh with HaMelech HaKadosh.
The Poskim have ruled that on the Yomim Noraim we Daven
slightly louder than we do during the rest of the year. One must, nonetheless, be careful that this
ruling not be a source of Machlokes - argument.
It is better to Daven in a more quiet tone if it will cause someone to
be disturbed or distressed – Heaven forbid.
We recite the Avinu Malkeinu on Rosh haShana and throughout
the Aseres yemei Teshuvah, a Tefillah that was composed by Rabbi Akiva. It is recited during Shacharis and Mincha –
but it is not recited on Shabbos.
After Maariv during Rosh HaShana the Chazan recites each
posuk of L’Dovid Mizmor. The
congregation repeats each verse after the Chazzan.
After Maariv, each person extends a greeting to friends and
family. The general greeting as cited by
the Chofetz Chaim is, L’shana Tova tekasaiv v’saichasem l’alter, ul’chaim tovim
ul’shalom. This is not said during the
daytime, however, because the Tzaddikim are inscribed in the morning. We want to treat everyone as if they were
already inscribed – a worthy action that helps both ourselves as well as
others. This too, when said with the
proper intent can be a fulfillment of VeAhavta l’ayacha kamocha – a biblical
Mitzvah.
ROSH
HASHANA
Rosh HaShana is the day in which the creation of the world
is celebrated. In actuality, however, it
is the day that mankind was created (See Talmud Rosh haShana 10b). The world was created six days earlier on the
25th of Elul.
It was on this day that Adam HaRishon, the first man, was
created. On this day he also
sinned. And on this day he was granted
amnesty, or forgiveness. Because of
this, the day of Rosh haShana became the day in which all mankind is judged.
Rosh HaShana is referred to in the Torah only as Yom
HaZikaron, or as Yom Teruah - the name Rosh HaShana is not found in the
Torah. Yom HaZikaron means the Day of Remembrance
and Yom Teruah means the day of Sounding the Shofar.
Rosh HaShana plays a central role in our lives as well as
that of the entire world. It is a day
that we mark with intense prayer. What
do we pray for? We long for the time
when the entire world will recognize Hashem, and his Divine Plan for the
world. This longing helps change our
perspectives.
In the evening, right after the Maariv prayers and after we
extend greetings to friends and family, we come home and eat the Seudah. However, it is the custom to recite the
special Yehi Ratzons found in the siddur as a good omen and sign for the
upcoming year. This is based upon the
Talmud that states, “Simana Milsa – omens are significant” (Horios 12a). Another Gemorah (Krisus) tells us to eat certain
foods on Rosh haShana in order to have these good signs.
Some also have the Minhag not to eat walnuts (Egoz) on Rosh
haShana. There are three reasons cited
for this 1] Because it increases phlegm 2] Because it has the same Gematria as
the word Chait – sin. Egoz is 17 and
ches tes is 17. 3] The Chsam Sofer
writes that the word Egoz alludes to the exiles of Israel.
The two days of Rosh HaShana are also called a Yoma
Arichta - one long day – a single period
of time and holiness. This was an enactment
of the sages out of a concern as to when the witnesses testifying to the new
moon would arrive. Because of this
status, there is a debate as to whether we recite a Shehecheyanu on the second
night of Rosh haShana. To avoid doubt,
we try to purchase a new fruit or garment that would require a Shehecheyanu to
be recited regardless. In the past
decade the availability of new fruit in this country as expanded rapidly. It is thus rare to be able to recite a
Shehecheyanu on a new fruit. One should
therefore rely on the clothing option.
If neither are available a Shehecheyanu is still recited.
One should arise on time to Davening on Rosh haShana. There is a Talmud Yerushalmi that states,
“One who sleeps on Rosh haShana – his Mazal will also sleep.”
The main special Mitzvah of this day is the sounding of the
Shofar. The Rambam writes that the
shofar tells us:
“Awaken from your sleep, you sleeper! Think about your deeds. Remember Hashem and go back to Him in
Teshuvah. Don’t be like those who miss everything
that is real and important and instead chase after things that are just a
shadow. Don’t waste your years chasing
after vain things that won’t help you.
Look to your souls and consider your actions. “
It is a positive Mitzvah in the Torah to hear the blast of
the Shofar on account of the verse, “Yom Truah yiheheh Lachem.” We also learn from this verse that the
Mitzvah is during the day. The earliest
time one may fulfill this Mitzvah is after alos haShachar – dawn. Ideally, however, it should be done after
sunrise.
Nowadays, we blow shofar after Shacharis. Originally, we blew it during Shacharis
because of the principal of Zrizim makdimim l’Mitzvos. Why then did we change? According to the Gemorah (Rosh HaShana 32b),
we changed during Roman times because of a decree. Accordng to the Yerushalmi the enemies
thought that the Shofar was a battle cry – a call for a rebellion and they
killed Jews. Even though this is no longer applicable – the Gemorah states that
we do not change back.
The sages enacted that when Rosh haShana falls on Shabbos
the Shofar is not to be blown. They
ruled in this manner so that someone will not come to carry a Shofar by
accident. This is a lesson in how
seriously we should be concerned about the issues of carrying on Shabbos – the
sages were so concerned that they repealed a Torah Mitzvah!
The Gemorah tells us that any year in which the Shofar is
not blown ends up as a calamitous year.
What about Shabbos then? Rabbi
Aharon Kotler explains that the merit of Shabbos observance – in having given
up the item that will silence the Satan – will serve to silence him.
The Gemorah tells us that one set of Shofar blasts is to
fulfill the Mitzvah, while the other set of shofar blasts is to confound or
confuse the Satan. Rashi explains that
the Satan will be unable to prosecute us when he sees us lovingly perform
Hashem’s Mitzvah again. Tosfos explains
that the Satan is afraid that he will lose his job, thinking that this shofar
blast is the one that hails the arrival of the Messianic era. One may ask how it is that the Satan can be
confounded and confused so easily? The
Taamei haMinhagim explains that the Satan is concerned that the Jewish people are
not just doing Teshuvah. He is worried
that they are doing Teshuva m”Ahavah – repentance out of Love of Hashem. When that happens all the Aveiros that the
Jewish people performed are turned into Mitzvos. This is what worries and confuses him!
Some shuls have the custom to break for Kiddush and a snack
before the blowing of the shofar. This
is controversial because many authorities forbid eating before any Mitzvah of
the day. Because Mussaf ends late,
however, many shuls are lenient.
Nonetheless, a full meal should not be eaten – they should only eat
enough to help them focus on the Mitzvah further.
Women are technically exempt from the Mitzvah of Shofar
because it is a time-bound Mitzvah.
Nonetheless, if they hear the Shofar it is counted as the fulfillment of
a Mitzvah. For this reason Ashkenazic
women may recite the blessing. A child
is obligated in hearing the Shofar by Rabbinic decree.
Two blessings are recited on the Shofar. “Asher kid’shanu b’mitzvosav v’tzivanu
lishmoah kol shofar,” and the Shehecheyanu.
The brachos should be said while standing.
A shofar may only be made from a Tahor or pure animal. Ideally, a ram’s horn should be used,
alluding both to the merit of Akeidas Yitzchok and to the eventual ram’s horn
of Moshiach. The word Shofar means
“hollowed tube.” Therefore a horn which
is not naturally hollow but was hollowed by man is not called a Shofar. A deerhorn or oxhorn is called a Keren by the
Torah and therefore are also invalid – even though they are hollow.
If a shofar has a hole or a crack it may have become
invalid. The shofar should be presented
to a Rav who is proficient in these laws to rule upon it.
The shofar blasts are divided into two types – the sitting
blasts Tekios d’meyushav (although our custom now is to stand for them too)
which are blown before Mussaf
And the standing blasts – T’kiyos d’meumad which are blown
during and after Mussaf.
There should not be any talking from the time the blessing
is recited until the last blast of the Shofar.
If one did speak and at least one set of blasts was heard – the blessing
does not have to be recited again.
The Shofar is blown from the Shulchan and not the Amud. The reason is to remind the heavenly court of
the merit of our Torah study.
The Shofar is blown from the right side of the mouth. If this is difficult for the blower, the baal
tokeah, then may switch sides.
The Torah mentions the word Truah three times. The Chachomim derive from here that three
truahs must be sounded on Rosh HaShana.
We also have a tradition that each Truah must be preceded and followed
by a Tkiyah. We must therefore hear at
least 9 different blasts. However, our
sages were unsure as to whether Truah means wailing, sobbing, or both. Therefore we make all types of sounds to
ensure that we have fulfilled the Mitzvah.
Rav Saadya Gaon lists ten reasons why the Shofar is blown –
other than the fact that it is a Mitzvah in the Torah.
1] Kings are enthroned with trumpet blasts. We are enthroning Hashem as King of the
Universe.
2] The Shofar sound is a call for us to do teshuvah.
3] It reminds us of Har Sinai – where a Shofar blast was
heard throughout the camp. We commited
ourselves then to Naaseh v’nishmah – which we should do now too.
4] It reminds us of the mussar, the chastisement, of the
prophets which is described as like a Shofar in Sefer Yeshaya chapter 58 and
Sefer Yechezkel chapter 33 as “like a Shofar.”
5] It reminds us of the destruction of the Bais HaMikdash
and arouses us to pray for its rebuilding.
6] It reminds us of Akeidas Yitzchok – and arouses within us
thoughts of commitment and self-sacrifice to Hashem – something that will help
us in judgment.
7] The sobbing instills Yiras Shamayim into us.
8] It reminds us of the final Day of Judgement.
9] It reminds us of Kibutz Galios – when all exiled Jews
will return.
10] It reminds us of Tchias HaMaisim.
The daytime Kiddush of Rosh haShana is the recitation of the
verse, Tiku bachodesh shofar bakeseh leyom chageinu etc. Then a Borei Pri haGafen is recited on
wine. As in all Kiddush a mezonos must
be eaten or one is not permitted to taste anything.
SHACHARIS
When the Shliach Tzibbur begins Shacharis after Psukei
D’Zimra, he sings a long traditional tune while he is still standing at his
regular seat. Then he recites the word
“HaMelech” aloud and walks up to the Amud, where he will continue leading the
prayers. The Sefer HaChaim explains
that, just as a robbery victim overcome by robbers will shout out to police
when he sees them, so too do we shout out to the king when we are overcome by
accusers.
After Shacharis, as mentioned earlier, we recite the Avinu
Malkeinu that was composed by Rabbi Akiva.
The Gemorah tells us that Rabbi Akiva’s prayer was effective when other
prayers were not only because of a remarkable quality that Rabbi Akiva
possessed – He was maavir al midosav – forgiving toward others. One of the reasons why this prayer should be
said is to remind us to emulate the qualities of its author.
TORAH READING
The Zohar tells us that when we open the Aron in preparation
for the reading of the Torah – it is a special Ais Ratzon – a time of
remarkable receptivity for prayers.
Normally we say the prayer Brich Shmay during this time. On Rosh haShana we add the 13 midos of
compassion as well. We also add the word
VeNorah in the middle of Echad Elokainu, Gadol Adonainu, Kadosh _____ shmo.”
The reading of the first day on Rosh haShana is the story of
the birth of Yitzchok. One of the
reasons that we read this section is to highlight the idea that Hashem pays
particular attention to answer prayers said in deep anguish and said in
earnest. Sarah Imeinu’s Tefilos were
recited in this manner. Yitzchok was
also conceived on Rosh haShana. On the
second day we read of the Akeidah.
MUSSAF
The Mussaf Tefillah contains three main sections called,
“Malchios, Zichronos and Shofros. Each
section contains ten psukim – 3 from the Torah, 3 from the neviim, 3 from
ksuvim and 1 more from the Torah. The
Malchios section contains verses that declare hashem’s Kingship. The Zichronos section contains psukim that
describe how hashem remembers all of our deeds.
The Shofros section contains Psukim that proclaim Hashem’s glory, the
removal of wickedness and the merits of Klal Yisroel.
We also have the custom to blast the Shofar 100 times over
Rosh haShana. We do three series of
thirty and one last one of ten.
ROSH HASHANA AFTERNOON
Ideally one should not sleep on Rosh HaShana afternoon on
account of the aforementioned Yerushalmi.
If need be, however, one can rely on those authorities who understand
the Yerushalmi as referring to times of prayer and the time to hear the shofar.
On the afternoon of the first day of Rosh haShana many
people have the custom to recite the Tashlich service at a body of water.
Ideally the body of water should contain fish.
If the first day of Rosh haShana comes out on a Shabbos, Tashlich is
delayed until the afternoon of the second day of Rosh haShana. If one is unable to do it the Tashlich may be
said until Hoshana Rabbah.
THE TEN
DAYS OF REPENTANCE
Hashem, in His Infinite Kindness has given us a gift in the
Aseres Yemei Teshuva. How so? Not everyone, unfortunately, merited to
receive a judgment on Rosh HaShana. Some
people, have their spiritual report card pushed off. The Talmud Yerushalmi explains that the
bainonim – the average people, are judged during these ten days of Bein Keseh
L’Asor. If the average person
successfully repents – then they are inscribed with the Tzaddikim in the book
of Life. Indeed, even the Rashaim,
although they are written down negatively, it is not sealed until Yom Kippur
and that fate can be changed. The gift
is that everyone receives a second chance.
The phrase “Bein Keseh L’Asor” is used to refer to the days
between Rosh haShana, when the moon is covered, to the tenth of the month – Yom
Kippur. These ten days give all people
the opportunity to make amends and correct their sins. Hashem comes closer to us and makes it easier
to make those changes. The Talmud
(Yevamos) understands the verse, “Dirshu hashem Behimatzo – seek Hashem
where He may be found” (Yishayahu 55:6)
as referring to the Ten Days of Repentance.
We find that these Ten Days have significance in other
places too. Chazal also tell us that
Hashem did not immediately punish Nahval, the first husband of Avigayil, for
the sins he committed against Dovid HaMelech, and for his tremendous
inhospitality. Nahval deserved immediate
punishment for this mistreatment. But
Hashem did not inflict it then. Rather,
Hashem gave Nahval the opportunity to do Teshuvah during the Aseres Yemei
Teshuvah. We see here the enormous power
that these ten days possess.
In fact, the Midrash called “Yalkut Shimoni” tells us that
the Anshei Knesses HaGedolah incorporated the ten verses of malchios,
zichronos, and shofros in the Mussaf of Rosh haShana to correspond to the ten
days of Teshuvah – this is how important these days are.
The Shla explains that each day of the Aseres Yemei Teshuvah
is progressively more and more urgent.
Action should be taken in both areas of Mitzvos Bain Adam L’Makom
andBain Adam l’Chaveiro and all three tools should be utilized, Teshuvah,
Tzedakah, and Tefillah.
There are seven days that are in between the two days of
Rosh haShana and the one day of Yom Kippur.
The Seforim HaKedoshim explain that during each of these seven days,
Sunday through Shabbos, it is possible to do Teshuvah for every Sunday that we
sinned throughout the year 0n that corresponding day of the 7 days. So on
Tuesday of the Aseres Yemei Teshuvah, we can atone for every Tuesday in that
year.
OUR ROLE
The nation of Israel was given a special role in Hashem’s
Master Plan for the world. Up until now,
we have only partially fulfilled this Plan –of being a nation of priests,
bringing knowledge of Hashem to the world.
Indeed, the davening on Rosh HaShana emphasized the hope and dream when
all the nations would form one Agudah to do His Will. The Torah commands us to make sure that we
not forget this special role, and even provided us with special Mitzvos to make
sure that our role not be lost. The
Mishna in tractate Avodah Zarah tells us that the Rabbis forbade a number of
items that were made or owned by the surrounding gentiles. Their concern was of the possibility of
intermarriage, and of losing the special destiny that G-d has planned for us. One of the items mentioned in the Mishna is
bread produced by gentiles.
ONLY PAS YISROEL
During the Aseres Yemei Teshuvah it is our custom not to eat
what is called “Pas Palter – Baker’s bread.”
This refers to bread or flour items that were baked under non-Jewish
ownership. Regular Kosher bread, cakes,
pretzels, cookies and ice cream sandwiches are not to be eaten during this
time. It may only be eaten if the words
“Pas Yisroel” appear on the supervision.
There are a few reasons for this stringency. One reason, according to the Tur, is that
during these days we try to fulfill all our Mitzvos, both Torah and Rabbinic
Mitzvos, in the most pure and ideal manner possible. How is Pas Yisroel more ideal? In the past, the sages forbade us from eating
all bread and mezonos items that were baked by non-Jews. However, this prohibition was partially
repealed by the Rabbis because the majority of our people were unable to adhere
to this stricter ruling. However, during
the Aseres Yemei Teshuva (and according to the Mishna Brurah on Shabbos too) we
avoid eating Pas Palter.
Another reason for this stringency, according to the Levush,
is to serve as a reminder of how unique these days are. A third reason, according to the Chayei Adam,
is that we are asking Hashem not to be strict according to the law – just as we
are doing something extra that is not strictly required of us, we ask Hashem
not to be strict with us.
TZOM
GEDALIAH
Immediately after Rosh haShana we observe Tzom
Gedaliah. The Gemorah (Rosh haShana
18b) explains that the death of Tzaddikim is likened to the destruction of the
Bais HaMikdash itself. Gedaliah was the
last hope of the Jewish people to retain some form of autonomy and self-rule. Gedaliah was actually murdered on Rosh
haShana itself. However, it was pushed
off until after Rosh haShana in order to observe the day properly. The murder of Gedaliah is particularly vexing
because a] He was a Tzaddik and Navi b] This murder was rachmana litzlan done
by a Jew and c] Klal Yisroel suffered many additional tzaros because of his
death.
Only boys 13 and above and girls 12 and above must
fast. Rav Shlom Zalman Auerbach zt”l
(Halichos Shlomo) holds that there is no Chinuch for fasting on Rabbinic fast
days. If a child does wish to fast he
must ask the permission of his parents and it must not affect his
learning. Nonetheless, those who are not
fasting should not have sweets, candy, ice cream or between meal snacks (See
Mishna Brurah 550:5 and Chayei Adam 133:6).
If Rosh HaShana falls on a Thursday and Friday as in 2011,
2013, and 2014, Tzom Gedaliah is pushed off until Sunday. Since it is pushed off – at a Bris the
father, mohel and Sandek may eat after Mincha time. At a Pidyon HaBen, the father and the Kohain
may eat after Mincha too.
In the Avinu Malkeinu, there are usually two columns
indicating two different versions to recite – one for the Ten Days of
Repentance and one for Fast Days. On
Tzom Gedaliah, the Aseres Yemei Teshuvah
side is recited - not the column for
fast days.
FORGOT IT’S A FAST
If someone forgot that it was a fast day and ate, they
should stop eating as soon as it is remembered that it is a fast day. We do not say that once he or she at, the
fast is lost. If a bracha was made on
food and then the person remembered that it was a fast day, do not taste the
food – rather say, “Boruch Shaim Kvod Malchuso L’olam voEd.”
A diabetic or other sick person who is told not to fast
should make up the fast with charity. The amount should be equivalent to the
amount of food one eats in a typical day.
If someone has difficulty fasting, but is not sick, that person must
still fast. If they do not fast they are
Poretz Geder – breaking a fence. The
Mateh Ephraim writes that the verse “And their sin shall be on their bones
(Yechezkel 32:27)” applies to them.
TEFILOS AND ADDITIONS
We must take enormous care to make sure that we add the
appropriate additions to the Tefilah during the Aseres Yemei Teshuvah. One such addition is the fact that in Shmoneh
Esreh we say Oseh HaShalom Bimromav instead of oseh Shalom Bimoromav. The Arizal explains that HaShalom in
Gematriah is equivalent to the name of
the angel in charge of inscribing “Safriel.”
During the Aseres
Yemei Teshuvah we also try to be stringent regarding other Mitzvos too, not
just Pas Yisroel. Some people try to
purchase their lulavim and esrogim during this time in order to get more
Mitzvos. The Seforim say that if someone
is not careful to eat Glatt Kosher all year round but just regular Kosher, he
or she should keep Glatt Kosher. For
this reason, it would also be appropriate to be stringent in Cholov Yisroel
during this time – if it is possible. It
is not worthwhile, however, to cause a Machlokes over a Chumrah.