Shalom and Chag Sameach, dear friends! You probably know that here in Israel, we are entering a season called Chagim: Feasts, or Holidays. And the first Holiday is Rosh HaShanah, the Jewish New Year. What is Rosh HaShanah?
Biblical Background
Rosh Hashanah is a two-day celebration, which begins on the first day of the Jewish month of Tishrei (usually falling in September). “Rosh” is the Hebrew word for “head,” “ha” is the definite article (“the”), and “shanah” means year. Thus, Rosh HaShanah (רֹאשׁ הַשָּׁנָה,), means Head [of] the Year, referring to the Jewish new year (by the way, one of four “new years” in Israel).
The term “Rosh Hashanah” in its current meaning does not appear in the Torah. The biblical Hebrew name for this holiday is Yom Teruah (יוֹם תְּרוּעָה), literally “day [of] shouting/blasting,” translated as the Feast of Trumpets. Leviticus 23:24 refers to the festival of the first day of the seventh month as Zikhron Teru’ah ([a] memorial [of] blowing [of Trumpets]); it is also referred to as ‘שַׁבַּת שַׁבָּתוֹן’ (shabbat shabbaton) and a “holy day to God”. Numbers 29:1 calls the festival Yom Teru’ah (“Day [of] blowing [the Trumpet]”), and specifies different sacrifices that were to be performed.
The “blowing of trumpets” in Israel was used for:
- Calling of special solemn assemblies;
- The breaking up and journeys of the camp;
- Sound of alarm in time of danger;
- On new moons and great festivals the trumpets were to be blown “over your burnt-offerings, and over your sacrifices of peace offerings … for a memorial before your God.”[1]
As I mentioned, Leviticus 23:24 refers to this festival as Zikhron Teru’ah ([a] memorial [of] blowing [of Trumpets]). The word “memorial” – “Zikhron” – seems to be especially meaningful here. Let us ponder its significance together. First, undoubtedly, there was a certain retrospective and commemorative significance in this blowing of the shofar, reminding Israel of the covenant relationship on which God had entered with them at Sinai: maybe, not all of my readers are aware of the fact, that the first mention of the trumpet in the Torah is connected to the events of Sinai: “And when the voice of the trumpet sounded long and waxed louder and louder Moses spake, and God answered him by a voice”[2].
However, the important point not to be missed is that the term “memorial” refers not only to the past. “In Leviticus, the term ‘memorial‘ … should be rendered ‘a reminding‘ of something present, or of something just at hand, rather than ‘memorial’, which suggests the past … The word may in other connections call attention to the past, but … its very usual sense is calling attention to things coming on and not yet actually arrived”[3]. The Feast of the Trumpets is not only a commemoration, but is also a prophetic Feast, calling attention to things coming, but not yet actually arrived.
Rosh HaShanah in Judaism
The same double meaning of this Feast —referring both to the past and the future—is reflected in Judaism. Here, the first of Tishrei is considered the anniversary of Creation, or to be more specific, the anniversary of the sixth day of Creation, when Adam and Eve were created. The anniversary of the first day of Creation would be five days before, on the twenty-fifth day of Elul; however, according to Jewish understanding, it’s only when man was created that the whole of creation became meaningful. “Everything was created earlier, but none of it was worthy of being called even the beginning of God’s handiwork until man opened his eyes to see it, his mind to comprehend it, his heart to guide it.”[4] According to Rabbinic tradition, the birth of humanity added to the universe the possibility for God to be proclaimed King.
Thus, the Feast of Trumpets is turned also to the future: It is the first of the Jewish High Holy Days (יָמִים נוֹרָאִים Yamim Nora’im, literally “Days [of] Awe”) specified by Leviticus 23:23-32. According to the Talmud tractate on Rosh Hashanah, three books are opened on this day: the Book of Life, for the righteous, the Book of Death, for the most evil, who receive the seal of death, and a third book, for an intermediate class. The intermediate class are allowed a period of ten days, until Yom Kippur, to reflect and repent – the final judgment not taking place until Yom Kippur: God’s sovereignty and God’s Kingship are the main themes, not only of Rosh Hashanah, but also of the ten days of Judgment it opens. The “Avinu Malkeinu” (Our Father, our King) prayer is recited daily during these 10 days, from Rosh Hashanah to Yom Kippur.
Therefore, to us all, Rosh Hashanah presents a special opportunity to celebrate with our King and to grow in our efforts to remain close to Him throughout the coming year. I know this is the desire of your hearts, and I thank the Lord for each one of you. It has been a joy and a privilege to have such appreciative readers. So, as the people of Israel are about to be steeped in apples and honey and festive meals, in synagogues, prayers and shofars, I would like to wish you all a very blessed and sweet New Year – שנה מתוקה!
The Customs
Rosh Hashanah customs include attending synagogue services, sounding the shofar, reciting special liturgy—and of course, enjoying festive meals and eating symbolic foods, such as apples dipped in honey – hoping for and wishing everybody Shanah Metuka – ! שנה טובה ומתוקה – May you have a good and sweet New Year!
One of the symbolic foods (hardly the most appealing one) that it is customary to eat on Rosh HaShanah is the head of a fish. Before eating the head, the following blessing: is recited: May it be Your will, our God and the God of our forefathers, that we be as the head and not the tail.
What does that mean? Why do we say it? This blessing comes from Deuteronomy 28:13 And the Lord will make you the head and not the tail; you shall be above only, and not be beneath, if you heed the commandments of the Lord your God, which I command you today, and are careful to observe them.
There are different interpretations of the meaning of this blessing. According to Ramban, for instance, the blessing refers to the external political status of the nation of Israel: they “will always be at the top and never at the bottom” of the other nations. On the other hand, there were rabbis who thought that the blessing had to refer to the leadership within the people of Israel.
The bottom line, however, is that this blessing refers to everyone. God wants us to transform reality, to shape it, instead of conforming to it and letting it shape us. The concept of ‘head’ indicates excellence and courage: the head walks ahead and leads, while the tail just follows behind others. May we be the head and not the tail!
Torah Reading
The Torah reading on Rosh HaShanah is also prophetic. It is also “calling attention to things coming, but not yet actually arrived”. When we are entering Rosh Hashanah special Torah reading, we are entering the profound mystery: the mystery of Abraham and his two sons!
You might be wondering, how and why Rosh Hashanah reminds us of Abraham’s two sons. Rosh HaShanah is an essentially Jewish holiday, so what does it have to do with Ishmael, Abraham’s older son? I used to think the same, as in the past, my attention had always been drawn to the fact that every Jewish New Year, we read Genesis 22, a very “Jewish” chapter. Genesis 22 is all about Abraham and Isaac, it describes Akedat Yitzhak, the binding of Isaac and it is crucial for understanding God’s mystery with Israel.
Years had to pass, however, before my heart was pierced with a sudden realization that during Rosh Hashanah, Genesis 21 is also read. The Rosh Hashanah Festival lasts two days, and these two chapters are read side by side every year. Remarkably, this is the only Jewish holiday that is celebrated for two days, both in Israel and outside of Israel, as if it was cut out precisely for this reason: one day for each chapter!
A lot happens in Genesis 21, but the bottom line is this: Isaac is born here, and Ishmael is banished. Genesis 21 is one of the most eventful and in my opinion also one of the most disturbing chapters in the Bible. It contains the troubling episode when Sarah demands that Abraham banish Hagar and her son Ishmael, Abraham’s first-born son, from the camp. Sarah demands it, Abraham resists, but God agrees with Sarah.
Why would God affirm something that feels so harsh, so unjust? The main question in this story is not about Sarah’s or Abraham’s behavior; the main question, the question that haunted me the most, is about God: Why did God support Sarah?
I spent a long time seeking the answers. My book, “Abraham had two sons”, was an attempt to articulate some of them. But over time, I realized maybe the point wasn’t to find the answers. Perhaps the deeper truth is that God is God of healing. God wants to heal the broken- and in His time, He will make this healing happen! When families break, when hearts are wounded, when relationships are shattered—He doesn’t leave them that way forever. Genesis 21 shows us a family torn apart. But that is not the end of the story. Healing is coming.
We live in a broken world. Here in Israel, the brokenness is not abstract—it is felt in our homes, in our streets, in this endless war that still surrounds us. The suffering on the both sides is enormous.
And yet, this Rosh Hashanah, we will read again these two stories, side by side. Ishmael and Isaac. Two sons, two destinies. Two stories that will one day meet again.
I believe that there is the hidden promise in these readings. God wants to heal. The separation of the brothers is not the final word. Reconciliation is still to come—between sons, families, and even nations. The Torah keeps “calling attention to things coming, but not yet actually arrived”.
And so, this New Year, as Israel listens once again to these ancient stories, my prayer is simple: that the promise of healing we glimpse in these chapters will be fulfilled soon!
Shanah Tovah! May this New Year bring healing, reconciliation, and peace—to our families, to our peoples, to our country, and to the world.
[1] David Baron, Types, Psalms and Prophecies, Keren Ahvah Meshihit, 2000, p.49
[2] Ex. 19:19
[3] Dr. Andrew Bonar, Commentary on Leviticus.
[4] Rosh Hashanah, ArtScroll Mesorah Series, Mesora,Publications, 1983 – p.16
If you like the articles of this series, you might enjoy my book “Abraham had two sons“. You can find it here: books. And, as always, I would be happy to provide more information (and also a teacher’s discount for new students) regarding our wonderful courses (juliab@eteachergroup.com)
