According to the Jewish tradition, creation began on the twenty-fifth of Elul, five days before Rosh Hashana. The sixth day of creation – the day that man came into existence – was the first day of Tishrei (Rosh Hashana). In the Mussaf liturgy of Rosh Hashana we read: This day [is the anniversary of] the start of Your work, a remembrance of the first day. While the birthday of creation took place five days prior, the first day of mankind was on Rosh Hashana. Because the purpose of creation is man, the work of G-d is considered to have begun on this day. Thus, we begin each year anew on man’s birthday.
But this birthday isn’t a day of fun and entertainment. While it is a joyful holiday, it is also serious, because of its designation as a day of judgment. The Mishna in Meseches Rosh Hashana states: At four times [of the year] the world is judged…on Rosh Hashana all who walk the earth pass before Him like young sheep… Like young sheep who pass through a small opening in the fence to be counted by their shepherd one by one, so does all mankind pass before their Creator to be judged individually on this day.
Most of mankind is oblivious to this reality. G-d, however, informed the Jewish nation about the power of this fantastic day so that they could utilize it correctly. We were taught about three overriding themes that operate on this day, and which we stress in our prayers. In the Talmud (Rosh Hashana 16a) it states thus:
The Holy One, blessed is He, said, “…recite before me on Rosh Hashana [verses pertaining to] Malchiyos (Kingship), Zichronos (Remembrance), and Shofros (Shofar blasts). Malchiyos, so that you should make me your king, Zichornos, so that your remembrance should ascend to me for your benefit, and how? With a Shofar.
The Talmud teaches that a covenant was cut with the lips. This means that man’s words have a tremendous impact, whether we are aware of it or not. One who blesses another Jew engages in an act of kindness. This is especially true if the blessing stems from a feeling of love for one’s fellow Jew, in which case he will have fulfilled the biblical command of v’ahavta lreiacha kamocha.
While this is true all year round, it is especially relevant on Rosh Hashana when each man’s judgment hangs in the balance. Thus, halachic sources present various versions of Rosh Hashana greetings that are customarily used when greeting one another on Rosh Hashana eve.
The longest version in use is L’shana Tova Tikasev V’sechasem L’alter, L’chaim Tovim, Ulishalom (May you be inscribed and sealed for a good year immediately, for a good life and for peace). Another common greeting used is “Kesiva V’chasima Tova” (Be written and sealed for the good). After Rosh Hashana, this greeting is altered to “Gmar Chasima Tova” (A final sealing for the good), as the verdict was written already on Rosh Hashana. The sealing will take place on Yom Kippur.
Because Hebrew grammar requires different word usages depending on who is being addressed (one vs many) and which gender, we find four different possibilities.
The Talmud records: Abaye taught: …an omen has meaning; one should accustom himself at the beginning of the year to eat gourds, fenugreek, leeks, beets, and dates. Rashi explains that some of these foods are sweet and others grow quickly. Thus, they symbolize a sweet year and a year full of abundance. The word “Simanim” means signs. This does not mean, however, that we engage in any kind of “good luck charm” for good fortune. Rather, these are signs of faith and trust in Hashem. We place our faith in Hashem that He extend us a sweet year of abundance.
It is customary to recite a short prayer before eating these and other symbolic foods. We pray for a sweet year, for increased merit, for the elimination of our enemies, and more. We hope also that if G-d forbid there is a bad heavenly decree, then these prayers and demonstrations of faith will help switch it to the good. Halachic sources point out that we are not limited to the foods mentioned in the Talmud. Other foods can be symbolic as well, such as if the name of the food is synonymous with a positive idea. Click here to download the prayers said when eating these symbolic foods.
Some of the common Simanim are:
Much of the day of judgment is spent in prayer. We know that Rosh Hashana is when our destiny is being determined, and we want to put our best foot forward. And, the first day of Tishrei is first of the Ten Days of Repentance, which begins on Rosh Hashana and concludes on Yom Kippur. The ancients taught that during these ten days prayer and repentance are especially effective and much more readily accepted in heaven.
Yet, while prayer is one of the highlights of Rosh Hashana, the emphasis of our liturgy is not on ourselves. In fact, most of it centers around the greatness and majesty of G-d and our acceptance of His rule. If Rosh Hashana is part of the Ten Days of Repentence, why then is repentance not stressed on this day?
The answer is obvious. Sincere repentance starts with a firm belief that G-d is in control and that we are subjected to His will. If we leave Hashem out of the equation, we can never hope to repent. However, once we accept the rulership of G-d and yearn for all mankind to recognize this truth, we can then begin working on ourselves and hope to receive repentance from on high.
While similar in style to the prayers on Shabbos and Yom Tov throughout the year, Shacharis on Rosh Hashana has some significant differences. First, we insert a lot of piyutim, which are special liturgical poems that are not part of the original davening. Second, the tune used by the Chazzan is unique to the high holidays.
The Chazzan begins Shacharis by chanting “Hamelech” in a haunting tune. After singing the first stanza, he makes his way to the Amud and carries on. Upon concluding the Yishtabach prayer, but before beginning the Kadish prior to Barichu, the Ark is opened and Psalm 130 is read. Typically, this psalm is recited responsively, each verse read aloud first by the Chazzan and then repeated by the congregation.
Upon concluding Chazaras Hashatz, the Ark is opened and Avinu Malekeinu – which is reserved for fast days and the Ten Days of Repentance – is recited. It includes multiple pleas to G-d for a good year, forgiveness, good health, redemption, sustenance, and a lot more. A few of the stanzas are slightly altered during the Ten Days of Repentance. For example, we say “Our Father, Our King, inscribe us in the book of life”, while on fast days during the year we read “Our Father, Our King, remember us for good life”. The difference is because we are being judged on Rosh Hashana and the Ten Days of Repentance. As such, we pray for an inscription in the book of the righteous.
The Torah readings on Rosh Hashana pertain to ideas that are integral to the day. Because Rosh Hashana is a holiday, five people are called up to the Torah, which includes one Cohen and one Levi. If Rosh Hashana falls out on a Shabbos, seven are called up, as is the custom throughout the year. This does not include Maftir, which is the final portion read on Shabbos and Yom Tov, and is not included in the count of five or seven.
The Torah reading on the first day recalls how G-d remembers Sarah and she begets a child after waiting for many years. With time Sarah becomes worried that her son might be influenced by Yishmael’s bad behavior. Avraham banishes him and his mother Hagar from their home. When out in the wilderness their water supply runs dry, Yishmael becomes gravely ill and Hagar abandons Yishmael because she can’t bear to see him die. Hashem hears Yishmael’s cry and an angel instructs Hagar not to fear but to lift the boy because “shama Elokim el kol ha’na’ar ba’asher hoo sham” – G-d heard the voice of the lad in his present state. Now G-d allows Hagar to see a well, whereupon she draws water and saves her son’s life.
The concept of “ba’asher hoo sham” – the present state of the lad, ties into the theme of Rosh Hashana. Like Yishmael who sinned prior to his suffering, we too make mistakes. On Rosh Hashana day we come before our Creator to request mercy. If we are now sincere, then G-d looks not at our past or future. Rather, He focuses on our present state. While Yishmael’s descendants would cause the Jewish nation to suffer greatly, Yishmael himself was judged solely on his own merit at that point in time.
The reading on the second day is about the Akaida. Avraham was tested by G-d to see if his love for Him would transcend all else. Despite the staggering pain of slaughtering an only child, Avraham persevered. Every bone in Avraham’s body rebelled, yet his love for Hashem transcended all else. At the last second, an angel intervened and prevented Avraham from slaughtering his son. At that time, the angel of Hashem swore a mighty oath that Avraham’s progeny would become very great and would inherit the gate of its enemy. We learn from this story about the intense love we ought to have for G-d, as well as G-d’s everlasting love for the Jewish nation, which are descendants of Avraham.
Shofar Blowing is the highlight of Rosh Hashana, and the biblical command that is unique to the day. While the custom is to sound one hundred blasts, the first thirty are the main ones. These are sounded now, after the Torah reading but before Mussaf. The exception to this is if the first day of Rosh Hashana falls out on a Shabbos, in which case the shofar is not sounded at all. In those years, we blow the Shofar only on the second day of Rosh Hashana.
The Shofar blowing ceremony begins with Psalm 47 which is read seven times. Then, the Tokea (Shofar blower) recites a prayer silently, entreating G-d for help. After that, the Tokea recites specific verses aloud, followed by the congregation. The first letters of six of these stanazas reads “kra satan” which means destroy the adversary. It is a prayer that Hashem not allow the Satan to accuse.
The Tokea now recites two blessings, and the congregation responds Amen. The blowing starts immediately, and includes various styles of blasts, all of which are made up of Tekiah, Shevarim and Teruah sounds.
Before the Tokea blows, the Makrei calls out the type of blast so that he knows which one to blow. If the Chazzan fails to make the right sound, the Makrei will tell him to go back and redo it until he gets it right. After the Tokea blows all thirty sounds, the congregation recites a short prayer and a few more verses are read aloud. Then, the congregation continues with Ashrei and the Mussaf prayer.
Like every Shabbos, Yom Tov, and Rosh Chodesh, we include Mussaf in our morning prayers. Mussaf takes more time than Shacharis because it includes more Piyutim, as well as the remaining seventy Shofar blasts. The Chazzan for Mussaf is typically not the same as the Chazzan for Shacharis, but the tune remains the same. One thing unique to this Mussaf prayer is that it is the longest Shmone Esrai of the year.
Malchiyos, Zichronos , Shofros – Much of the theme of the Mussaf prayer revolves around the three main concepts of the day – Kingship, Remembrances, and Shofar blasts. Not only do we read verses that highlight these themes, we also offer up prayers to G-d on these topics. We pray that His kingship be recognized by all humanity, that He remember us for the good, and that the great shofar that will herald in the coming of the Moshiach finally ring.
Shofar Blowing – At different times throughout Mussaf the Tokea heads to the Bima and blows various sets of blasts. In the Nusach Ashkinaz custom, the shofar is not blown during the silent Shmone Esrai. Rather, it is sounded during the Chazzan’s repetition, and at the end of Mussaf. In Nusach Sfard, the blowing is done during the silent Shmone Esrai. Regardless, the shofar will be blown again after Mussaf to complete one hundred blasts. One may not talk from the time that the blessing is made before the sounding of the Shofar, until all blasts are completed after Musssaf.
After Mincha on the first day of Rosh Hashana there is a custom to recite Tashlich near a body of water, preferably one that contains life in it, like an ocean or lake. We recite prayers that can be found in the Rosh Hashana Machzor, and symbolically demonstrate that we are ridding ourselves of ours sins by asking G-d to heave them into the watery depths where they will never be dredged up. If there is no water in walking distance on Rosh Hashana, one may postpone the recital of Tashlich to a later time during the Ten Days of Repentance, or until Hoshana Rabbah if an earlier time isn’t possible.
It’s important to note that one may not throw bread or crumbs into the water at Tashlich because it is forbidden to feed wild animals or fish on Shabbos and Yomim Tovim. One may throw bread in the water at Tashlich if they are reciting the prayer on a weekday during the Ten Days of Repentance or before Hoshana Rabbah.
Beginning on Rosh Hashana and continuing until after Yom Kippur, we add certain phrases into the Shmone Esrei. They are:
1. In the first blessing, we ask Hashem to be remembered and written in the book of life “Zachraynu l’chayim…”
2. In the second blessing, we pray to be recalled with mercy for life “Mee chamocha…”
3. In the third blessing, we switch “Ha’El Hakadosh” to “HaMelech Hakadosh”
4. In the blessing of “Hashiva shoftenu” we switch the wording from “Melech ohev tzidaka umishpat” to “Hamelech hamishpat”.
5. After Modim, we add another plea to be written for life – “Oo’chesov l’chaym tovim…”
6. In the final blessing of Sim Shalom, we add a prayer for life, peace, livelihood and more – “B’esefer chayim bracha v’shalom….”
The prayer of Aveinu Malkaynu is recited on every weekday of the Ten Days of Repentance, including Rosh Hashana and Yom Kippur. In this prayer, we refer to Hashem as both our Father and our King, while praying for a good year in every respect.
Erev Rosh Hashanah
The day before Rosh Hashanah is the final day in the Jewish calendar year. In the early morning hours, thousands of people will head to the big shul to attend the lengthy Selichos which is followed by Shachris.
The shofar will not be blown on Erev Rosh Hashanah to separate between the blowing of the shofar during the month of Elul and the shofar blowing of Rosh Hashanah. There is a custom to fast on Erev Rosh Hashanah and some make a siyum after davening to allow those who want to eat to eat.
The custom is to make Hatoras Nedarim (Annulment of Vows) on Erev Rosh Hashanah.
This is done in groups with one person standing in front of three people while requesting release from his promises. The Rebbe will do Hatoras Nedarim after davening on Erev Rosh Hashanah with a group of 10 prominent dayanim (scholars) of the Belz community.
Welcoming the guests
After davening and Hatoras Nedarim hundreds of guests who arrived from around the world to spend Rosh Hashanah with the Rebbe will file past the Rebbe to give him Shalom Aleichem. The Rebbe will receive each guest with a warm smile and a special brachah.
The Special Foods
During the day of Erev Rosh Hashanah, many people will come to the Rebbe’s home and present him with the special food that is customarily eaten on Rosh Hashanah. These specially prepared foods from around the world will be on the Rebbe’s table during the special Tish’en on Rosh Hashanah.
The Special Foods
The foods that are brought to the Rebbe’s home include, specially produced honey, many different types of exotic fruits for Shehechyanu on second night of Rosh Hashanah, a cooked sheeps head, a certain type of fish that the previous Rebbes of Belz ate on Rosh Hashanah and many of the Simanim that are eaten on Rosh Hashanah.
The Fiery Tefillos
The Rebbe will be the Chazzan for the Maariv of Rosh Hashanah night and Mussaf on both days of Rosh Hashanah. The other Balei Tefilah will have been chosen by the Rebbe, most of whom have been leading the davening in Belz for years. While davening takes many hours, and ends late in the afternoon, the feeling in the shul during the tefillos remains extremely uplifting throughout, and the passing of time is barely felt.
(Please note: This picture was taken on a weekday during the month of Elul.)
The climax of Rosh Hashanah is the Shofar Blowing. After an hour-long break, the Rebbe will enter the Shul wearing a kittel and his face covered with a tallis. The Rebbe will ascend the bimah and gives a short drasha choked with tears, inspiring everyone to teshuva.
Amid a feeling of holiness, the Rebbe will recite the blessings and the shofar blasts will pierce the silence of the huge shul, awakening the souls of the thousands of people gathered in the big shul.
(Please note: This picture was taken on a weekday during the month of Elul.)
The Uplifting Tish’en
Another highlight of Rosh Hashanah in Belz is the uplifting Tishen (seudas) which the Rebbe leads on both nights of Rosh Hashanah. At the Tish, special Rosh Hashanah melodies will be sung and the Rebbe will talk about the holiness of the day. All the symbolic Rosh Hashanah foods will be brought to table and shirayim (food from the Rebbe) will be passed out to the thousands of Chassidim standing on the multi-level parenches (bleachers).
(Please note: This picture was taken on Motzei Rosh Hashanah.)
As Rosh Hashanah ends, the Rebbe will return to the big shul for Maariv. After Maariv, he will ascend the bimah and make Havdalah to mark the end of Rosh Hashanah. While Rosh Hashanah will have passed, the week of Aseres Yemei Teshuva will have just begun. Throughout the next week, Teshuva, Tefillah and Tzedakah, will be on everyone’s minds.
After Rosh Hashanah, thousands of Chassidim who have traveled in from around the world will head back home to their families. While they will have only been with the Rebbe for a short period, they will be extremely uplifted and inspired from their special days with the Rebbe. They will return home strengthened and refreshed, ready to continue giving over that inspiration to their families and friends who have remained behind.
Once upon a time, a Jewish peasant boy came to the big town to celebrate Rosh Hashanah. He didn’t know how to pray. He couldn’t even read the Alef Beis. He just saw everyone traveling to town to pray at the big synagogue, so he thought, “If everybody is going, I should too!” He arrived at the town synagogue with his father and watched the congregants singing and crying together, swaying to and fro. He turned to his father and asked, “Father, what is this all about?”
His father replied, “The Holy One blessed be He sits enthroned in the heavens and we pray all year long to Him. But on Rosh Hashanah, we pray with special fervor because it is the day when Hashem judges the world and each person individually for the coming year.” The son responded, “Father, what should I do since I do not know how to pray?” His father replied condescendingly, “All you have to do is be quiet and listen to the other Jews praying. That’s enough for you.” “But Father, if I don’t know what these people are saying how will that affect G-d’s decision? How is being silent going to help?” His father became unnerved and blurted out, “Listen, I want you to be quiet so no one will know that you’re an ignorant peasant!”
The son stood still for a few minutes while his father and the rest of the congregation continued praying. Then the young boy spoke up loudly and said: “I am going to pray to G-d in the way I know best. I will whistle to G-d like I whistle to my flock of sheep.” The peasant boy began to whistle a tune that shepherds know. His father was enraged. “How dare my child embarrass me like this in front of the whole town”, thought the father. But the boy continued whistling with all his might. This was the tune that he knew, and this was the prayer that he would offer up to G-d.
Now, it so happened to be, that on this Rosh Hashanah all the heavenly gates were shut tight and no prayers could get through. The adversary accused and the defense was quiet. The judgment was severe for the coming year and prayers were being ignored. Suddenly the whistling of the pure sincere peasant boy ascended on high, and every heavenly gate burst open. And that is when the prayers of Israel were finally heard.