Rosh Hashanah 4 October 2005 | Bat Kol Institute

Torah portions: Genesis 21 and Genesis 22
Haftarot: I Sam.1:1-2:10; Jer. 31:1-19

October 4th, 2005, is an ordinary day in the civil calendar but a special holy day this year in the three monotheistic religions. For the Jews, it is the 1st day of the biblical month of Tishri, which is the seventh month of the biblical year and it is called Rosh Hashanah (New Year). For the Moslems it is the beginning of the ninth month of the Islamic calendar, which is a time of prayer, fasting and charity. In the Christian calendar, it is the feast of St. Francis of Assisi.

Rosh Hashanah and the ten Days of Awe (from Rosh Hashanah to Yom Kippur) are the holiest days of the year for the Jewish community. The Jewish festivals are holy also for Christians because we have deep roots in Judaism and we cannot know the human Jesus unless we know and can experience something of the life he lived as a Jew. So, these days have become especially important to me. I love the biblical readings and the prayers that are composed of verses from the Torah, the Prophets and the Writings, [which include the psalms]. I love the deeply moving chants that are filled with awe, celebration and triumph. Tears come to my eyes during the solemn proclamation and pleading supplication of the 13 attributes of mercy: The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness (Exodus 34.6).

To experience these days is to be immersed in the bible:

In the seventh month, on the first day of the month, you shall observe a day of complete rest, a holy convocation commemorated with trumpet blasts. Now, the tenth day of this seventh month is the Day of Atonement; it shall be a holy convocation for you: you shall deny yourselves and present the LORD'S offering by fire (Leviticus 23: 24,27).

The first day of the seventh month, Rosh Hashanah, is traditionally known at the birthday of Adam, and hence, is the birthday of the human race. Hence, the liturgy begins with a prayer for the whole of humanity, a prayer known as "Uv'chen", meaning, "And therefore." Since it is such a beautiful prayer that will recur throughout Rosh Hashanah and Yom Kippur, I want to give the words here in the hope that you, too, will say the prayer during these days:

And therefore, Lord our God, cause all that you created to remember fully all that You have done; cause all Your creatures to revere Your doings and to tremble in Your presence; cause them all to act as one to do Your will wholeheartedly. For we know, Lord our God, that the strength of Your hand, the power of Your right arm, and the awesomeness of Your name rule over all creation.

And therefore, Lord, give honor to Your people, praise to those who revere You, joy to Your land and gladness to Your city, triumph to the horn of David Your servant and light to the lamp of the Messiah, child of Jesse-speedily and in our own day.

And, therefore, the righteous will see and be glad, the upright rejoice, and the faithful lovingly celebrate in song while evil is silenced and all wickedness vanishes like smoke-for You will end the tyranny of arrogance from the earth.

On every Rosh Hashanah two difficult passages are read from the bible. In the first day's reading Abraham banishes his son, Ishmael, together with his mother, Hagar, from the family home, at the request of Sarah, into the desert, where death awaits them. On the second day, Abraham takes his other son, Isaac, to sacrifice him on Mount Moriah. Why would these readings be chosen? They are heart-rending, painful stories. Is it because repentance calls one to look at one's painful past, face up to one's failures, and set about repairing them, so that where sin was, grace may more abound! Is it to tell us, as well, that God repents, does teshuvah, for in both scenarios both Ishmael and Isaac are called back to life?

The readings also include two miracle stories, one from the Book of Samuel, which describes the birth of Samuel and the other from Jeremiah, which tells how all the "families of Israel" will be saved. These stories awaken hope and deepen faith in God.

One of the most significant elements of the Rosh Hashanah liturgy is the command to blow the shofar (Leviticus 23.24). Its plaintive piercing cry reminds one of the screams of a mother giving birth, but here it is the birth pangs of God giving birth to humanity, and calling humanity back, to a recognition of its Creator, who is Sovereign of the universe.

As I enter into the liturgy of Rosh Hashanah, I am enabled to say the Prayer of St. Francis of Assisi, who died on this day in 1226 and whose death and life are commemorated on this day:

"Lord, make me an instrument of your peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; and where there is sadness, joy".

I am also led to unite myself in spirit with my Muslim brothers and sisters, who on this day begin the fast of Ramadan. The Arabic term Islam literally means "surrender," or "submission," to the will of God.

Reflection: [1] Consider saying the prayer that is written above for each of the Ten Days of Awe, together with psalm 27. The greeting for Rosh Hashanah is: "L'shanah tovah tikkateyvu v'tichatem", "May you be written and sealed for a good year." [2] Eat apples dipped in honey. How we eat has much to do with what we become. On Rosh Hashanah foods are eaten that contain sweetness for a sweet year, that are round for the cycle of the year, and that are abundant for fruitfulness and prosperity. [3] An easy delightful book to read on the Jewish Festivals is, Season of Our Joy, by Arthur Waskow, (Bantam Book, 1982).

HAPPY NEW YEAR
Your past deeds of straw are about to be transformed into heaps of gold.
(See: www.kidscookiemix.com/storytime/storyrumple.htm)

Bibliography: Birnbaum, High Holyday Prayer Book (2 volumes) for Rosh Hashanah and Yom Kippur (New York, 1958); Jules Harlow, ed., Mahzor for Rosh Hashanah and Yom Kippur (New York, 1972); Gaster, Festivals of the Jewish Year (New York, 1952); Waskow, Seasons of Our Jo y (New York, 1982).

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