[Par-reg] for Rosh Ha'Shana

Tue Sep 7 04:58:14 EDT 2010

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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               for ROSH HASHANA  shiur

     To our surprise, the holiday that we call Rosh
Hashana is

never referred to as such in Chumash!  In fact, Chumash
tells

us very little about this holiday that we are told to

celebrate on the 'first day of the seventh month' (see
Vayikra

23:23).

     So how do we know that this day is indeed a 'day of

judgment'?

     And why should this day mark the beginning of a 'new

year'?

     In the following shiur, we attempt to answer these

fundamental questions from within Chumash itself.

INTRODUCTION

     The laws of Rosh Hashana are discussed only twice in

Chumash, once in Parshat Emor (Vayikra 23:23-25), and once
in

Parshat Pinchas (Bamidbar 29:1-6).  Therefore, we must
begin

our shiur by taking a quick look at these two sources,
noting

how scant the Torah's detail of this holiday appears to
be:

1) In Parshat Emor -

  "On the seventh month, on the first day of that month,

  you shall have a shabbaton [a day of rest], zichron

  tru'a, mikra kodesh [a day set aside for gathering], do

  not work, and you shall bring an offering to God"

  (Vayikra 23:23-5).

2) In Parshat Pinchas -

  "On the seventh month, on the first day of that month,

  observe a 'mikra kodesh', do no work, it shall be for
you

  a yom tru'a..." (Bamidbar 29:1-6).

     Note that Chumash never refers to this holiday as
Rosh

Hashana!  Instead, we are told to make a holiday on the
first

day of the seventh month [that's closer to 'mid-year' than

'new-year'].

     Furthermore, the Torah never tells us why this day is

chosen.  Instead, we are instructed to sound a tru'a [yom

tru'a], or to remember a tru'a [zichron tru'a], but it is
not

clear at all precisely what these phrases - yom tru'a and

zichron tru'a - imply.

  [Note that the Torah provides reasons for all of the

  other holidays, either explicitly: chag ha-matzot is to

  remember Yetziat Mitzrayim, shavuot for the grain
harvest

  ('chag ha-katzir') and Sukkot for the fruit harvest

  ('chag ha-asif'); or implicitly - Yom Kippur for it
marks

  the day on which Moshe Rabbeinu came down from Har Sinai

  with the second Luchot & God's midot ha-rachamim" (based

  on the three groups of 40 days in the account of those

  events in Sefer Devarim chapter 9).]

     Finally, nowhere in these psukim in Parshat Emor or
in

Parshat Pinchas do we find even a hint that this day
should be

considered a 'day of judgment'.

     So what's going on?  How does this enigmatic biblical

holiday become the Rosh Hashana that we are all so
familiar

with?

     To answer this question, we must explore other
sources in

the Bible where these very same topics are mentioned,
namely:

  A)  the cycle of the agricultural year in Chumash, and

  B)  the biblical meaning of the phrases:

     "yom tru'a" & "zicharon"

TISHREI - NOT THE 'JEWISH' NEW YEAR

     To understand what is special about the seventh
month, we

must return to the two parshiot of the chagim in Chumash,
i.e.

Parshat Emor (Vayikra chapter 23) and Parshat Pinchas

(Bamidbar chapters 28->29).

     First, quickly review the internal progression of
each of

these two units, noting how they both list the entire set
of

holidays - in an order that begins in the spring.  Most

likely, this 'spring start' is based on God's earlier
command

in Parshat Ha'Chodesh to count the months from the first
month

of spring - corresponding to our redemption from Egypt.
[See

Shmot 12:1-2; 13:2-3  & 23:15.]

     Hence, there seems to be every reason in Chumash to

consider Nissan as the Jewish New Year, and not Tishrei!
What

then is special about the seventh month, and why do we
refer

to it as Rosh Hashana?

  [Even though it is commonly assumed that the first of

  Tishrei marks the anniversary of the creation of the

  world, this specific point is a controversy in the
Talmud

  between R. Eliezer (created in Tishrei) and R. Yehoshua

  (created in Nissan).  [See Mesechet Rosh Hashana 11a]

    According to R. Yehoshua who claims that the world was

  created in Nissan and not in Tishrei, could it be that

  there is nothing special about this day?  Furthermore,

  even according to R. Eliezer, why should the anniversary

  of the Creation provoke a yearly 'Day of Judgment'?  In

  any case, Chumash never states explicitly that the

  Creation began in Tishrei.]

     To answer this question, we must take into
consideration

the basic cycle of the agricultural year in the Land of

Israel.

THE END OF THE AGRICULTURAL YEAR

     In addition to the biblical year that begins in
Nissan

(see Shmot 12:1-2), we find another 'calendar' in Chumash,

which relates to the agricultural cycle of the year.  Take
for

example the Torah's first mention of the holiday of
Sukkot,

noting how it explicitly states that Sukkot falls out at
the

end of the year:

  "Three times a year celebrate for Me... and the

  'gathering holiday' [chag ha-asif], when the year goes

  out [be-tzeit ha-shana], when you gather your produce

  from the Land..."    (see Shmot 23:14-17).

     From this pasuk we can infer that Chumash takes for

granted that we are aware of a 'year' that 'goes out' when
we

gather our fruits.  If this 'agricultural' year 'goes out'

when the produce is harvested, then it must begin when the

fields are first sown (in the autumn).

     When Sukkot is described in greater detail (in
Parshat

Emor), we find the precise 'lunar' date for this
'gathering'

holiday:

  "On the 15th day of the seventh month, when you gather

  the produce of your Land, you shall observe a holiday
for

  seven days..." (see Vayikra 23:39).

     From these two sources it becomes clear that Chumash

assumes that there is an 'agricultural year' that ends in

Tishrei.

     This assumption is confirmed when we examine yet
another

agricultural mitzva that requires a defined yearly cycle -
the

laws of shmitta [the sabbatical year].

     In Parshat Behar the Torah describes a cycle of six
years

when we work the land, and the seventh year of rest (see
25:1-7).

Clearly, this implies that there must be a certain date

when the year of this shmitta cycle begins. And sure
enough,

the Torah informs us of this date when it describes

immediately afterward the laws of the yovel [Jubilee]
year,

celebrated after each seven shmitta cycles:

  "And you shall count seven weeks of years, seven times

  seven years, and then you shall sound a shofar tru'a on

  the seventh month, on the tenth of the month..." (see

  Vayikra 25:8-9)

     Here we are told explicitly that the years of the
shmitta

cycle begin in the seventh month.

  [One could assume that the year actually begins on the
first

  of Tishrei, but on the yovel year we wait until Yom
Kippur

  to make the 'official declaration'.  This may be for a

  thematic reason as well, for on yovel land returns to
its

  original owners & we annul all debts, etc. [like
starting

  over with a clean slate].  Therefore, we pronounce yovel
on

  Yom Kippur, at the same time when we ask God to annul
our

  sins.]

     Finally, the mitzva of hakhel (see Devarim 31:10-12)

provides conclusive proof that the year of the shmitta
cycle

begins in Tishrei.  We are commanded to conduct the hakhel

ceremony 'be-mo'ed shnat ha-shmitta be-chag ha-Sukkot' -
at

the appointed [or gathering] time of shmitta (i.e. the
time of

year when cycle increments) on Sukkot.  This clearly
implies

that the shmitta cycle increments in Tishrei.

THE BEGINNING OF THE AGRICULTURAL YEAR

     In addition to the above sources that assume the

existence of an 'agricultural year' that ends in Tishrei,

another source in Chumash informs us more precisely when
this

agricultural year begins.  In fact, this source is the
only

time in Chumash where we find an explicit mention of the
word

'rosh' in relation to the beginning of a year!

     In Parshat Ekev, the Torah explains how farming in
the

'land of Israel' differs from farming in the 'land of
Egypt'

(see Devarim 11:10-12).  Unlike Egypt, which enjoys a
constant

supply of water from the Nile River, the Land of Israel is

dependent on 'matar' (rain) for its water supply.  Hence,
the

farmer in the land of Israel must depend one the rainfall
for

his prosperity.  But that rainfall itself, Chumash
explains,

is a direct function of God's 'hashgacha' [providence].
In

this context (i.e. in relation to the rainfall in the land
of

Israel), we learn that:

  "It is a Land which your Lord looks after, God's 'eyes'

  constantly look after it - mi-reishit shana - from the

  beginning of the year - until the end of the year"

  (11:12).

    [Recall that in the land of Israel it only rains

    between Sukkot and Pesach, hence the cycle begins in

    Tishrei.]

     Here, God assures Am Yisrael that He will look after
the

'agricultural' needs of our Land by making sure that it
will

receive the necessary rainfall.  To prove this
interpretation

we simply need to read the following parshia (which just
so

happens to be the second parsha of daily 'kriyat shma'):

  "[Hence,] should you keep the mitzvot... then I will
give

  the rain to your land at the proper time... [but] be

  careful, should you transgress... then I hold back the

  heavens, and there will be no rain... (see Devarim
11:13-

  16!).

     In this context, the phrase 'reishit shana' in 11:12

implies the beginning of the rainy season.  Hence, the

biblical agricultural year begins with the rainy season in
the

fall - reishit ha-shana - i.e. the new (agricultural)
year.

A CRITICAL TIME

     But specifically in the land of Israel this time of
year

is quite significant, for in Israel it only rains during
the

autumn and winter months.  Therefore, farmers must plow
and

sow their fields during those months in order to catch the

winter rain.  In fact, the rainfall during the months of

Cheshvan & Kislev is most critical, for the newly sown
fields

require large amounts of water.  If it doesn't rain in the

late autumn / early winter, there will be nothing to
harvest

in the spring or summer.

  [Note that in Masechet Ta'anit (see chapters 1 and 2) we

  learn that if the rain is not sufficient by mid-Kislev,
a

  series of 'fast-days' are proclaimed when special
prayers

  for rain are added, including a set of tefillot almost

  identical to those of Rosh Hashana (see II.2-3).  This

  may explain why Seder Moed places Masechet Rosh Hashana

  before Masechet Ta'anit, rather than placing it before

  Yoma (where it would seem to belong)!]

     From this perspective, the fate of the produce of the

forthcoming agricultural year is primarily dependent on
the

rainfall during the early winter months.  Should the
rainfall

be insufficient, not only will there not be enough water
to

drink, the crops will not grow!  [See Masechet Rosh
Hashana

16a!]  A shortage of rain can lead not only to drought,
but

also to famine, and disease throughout the months of the

spring and summer.  Furthermore, a food shortage is likely
to

lead to an outbreak of war between nations fighting over
the

meager available resources.

     Consequently, it may appear to man as though nature

itself, i.e. via the early rainy season, determines 'who
will

live' and 'who will die', who by thirst and who by famine,
who

by war and who by disease...'. [from the 'netaneh tokef'

tefilla on Rosh Hashana]

NATURE OR GOD?

     Even though it may appear to man that nature, or more

specifically - the rain - will determine the fate of the

forthcoming agricultural year, Chumash obviously cannot
accept

this conclusion.  As we discussed (or will discuss) in our

shiur on Parshat Breishit, a primary theme in Chumash is
that

the creation of nature was a willful act of God, and He

continues to oversee it.  Although it may appear to man as

though nature works independently, it is incumbent upon
him to

recognize that it is God, and not nature, who determines
his

fate.

     Therefore, in anticipation of the rainy season (which

begins in the autumn) and its effect on the fate of the
entire

year, the Torah commands Bnei Yisrael to set aside a
'mikra

kodesh' - a special gathering - in the seventh month in
order

that we gather to declare God's kingdom over all Creation.
In

doing so, we remind ourselves that it is He who determines
our

fate, based on our deeds, as explained in Parshat Ekev
(see

Devarim 11:10-19).

     Now that we have established why the seventh month
should

be considered the beginning of a new year, i.e. the new

agricultural year, we must now explain why the Torah
chooses

specifically the first day of this month to mark this

occasion.

THE OVERLAP

     Based on the Torah's definition of Sukkot as
'be-tzeit ha-

shana' (the end of the year / see Shmot 23:16), it would
seem

more logical to consider Shmini Atzeret - which falls out

immediately after Sukkot - as the first day of the New
Year.

After all, it is not by chance that Chazal instituted

'tefillat geshem' - the special prayer for rain - on this
day.

Why does the Torah command us to gather specifically on
the

first day of this seventh month, before the previous year
is

over?

     One could suggest very simply that an overlap exists,
as

the new agricultural year begins (on the first day of the

seventh month) before the previous year ends.  However, if
we

examine all of the holidays of the seventh month, a more

complex picture emerges.

A SPECIAL MONTH

     Note that in Parshat Emor and Parshat Pinchas, we
find

four different holidays that are to be observed in the
seventh

month:

     On the first day - a Yom tru'a

     On the 10th day - Yom Ha-kippurim

     On the 15th day - 'Chag Sukkot for seven days

     On the 22nd day - an 'Atzeret'

    [Note how all these holidays are connected by the

    Torah's conspicuous use of the word 'ach' in 23:27 &

    23:39.]

     Why are there so many holidays in the seventh month?
For

Sukkot, the Torah provides an explicit reason: it marks
the

end of the summer fruit harvest [chag ha-asif].  However,
no

explicit reason is given for the celebration of any of the

others holidays on these specific dates.  Nonetheless,
based

on our above explanation concerning the biblical
importance of

the forthcoming rainy season, one could suggest that all
of

the Tishrei holidays relate in one manner or other to the

yearly agricultural cycle that begins in the seventh
month.

     More conclusive proof of an intrinsic connection
between

these three holidays of the seventh month - Yom Tru'a, Yom

Kippurim, and Shmini Atzeret - can be deduced from their

identical and unique korban mussaf, as detailed in Parshat

Pinchas.  Unlike any other holiday, on each of these
holidays

we offer an additional ola of 'one bull, one ram, and
seven

sheep' for the mussaf offering.

  [See Bamidbar chapter 29, note that no other korban has

  this same korban mussaf.  See TSC shiur on Pinchas.  See

  also further iyun section in regard to the double nature

  of the mussaf of Sukkot, which may actually include this

  offering as well.]

  But why are three holidays necessary to inaugurate the
New

Year?

     One could suggest that each holiday relates to a

different aspect of the anticipation of the forthcoming

agricultural year. In this week's shiur, we discuss the

meaning of yom tru'a, which we are commanded to observe on
the

first day of this month.  In the shiurim to follow, we
will

discuss Yom Kippur and Shmini Atzeret.

YOM TRU'A

     As we explained in our introduction, according to
Chumash

the only unique mitzva of this holiday is that we are

commanded to make a yom tru'a according to Parshat Pinchas

(Bamidbar 29:2), or a zichron tru'a according to Parshat
Emor

(Vayikra 23:24).

     Each of these two phrases requires explanation.  Why

would 'sounding a tru'a' have any connection to the
beginning

of the rainy season?  Likewise, what does "zichron tru'a"

imply?

YOM TRU'A IN THE BIBLE

     To understand these phrases, we must consider how a

shofar was used in biblical times.

     Today, a shofar is considered a religious artifact.
If

you are shopping for a shofar, you would inquire at your
local

"seforim" store or possibly a Judaica shop [or search the

internet].

  However, in Biblical times, its use was quite different.

Back then, if you were shopping for a shofar, you would
have

most probably gone to your local 'arms dealer' - for the

shofar was used primarily in war, as a shofar was used by

military commanders and officers to communicate with their

troops.

  [See for example the story of Gideon and his 300 men,
each

  one sounding a shofar to make the enemy think that there
are

  300 commanders, and hence thousands of soldiers / see

  Shoftim 7:16-20.]

     Similarly, civil defense personnel used the shofar to

warn civilians of enemy attack and to mobilize the army.
[See

Amos 3:6 &  Tzefania 1:16.]

     Now, there are two basic types of 'notes' that the
shofar

blower uses:

     1) a teki'a - a long steady note (like DC current);

     2) a tru'a - a oscillating short note (like AC
current).

     Usually, a teki'a long steady sound was used to
signal an

'all clear' situation, while the oscillating tru'a signal

warned of imminent danger (like a siren sound today).
This

distinction between a teki'a & tru'a is easily deduced
from

the mitzva of the 'chatzotzrot' (trumpets) explained in

Parshat Beha'alotcha (see 10:1-10 / highly suggested that
you

read these psukim inside).  According to that parsha, the

teki'a was the signal for gathering the camp for happy

occasions (see 10:3-4,7,10), while the tru'a was used as a

signal to prepare for travel in military formation and war

(see 10:5-6,9).

  [Note, both a 'shvarim' and 'tru'a' are examples of
tru'a

  (AC).  The difference between them is simply an issue of

  frequency / 3 per second, or 9 per second.]

     Hence, in biblical times, if someone heard a shofar

sounding a tru'a, his instinctive reaction would have been

fear, preparation for war, and/or impending danger.  [Sort
of

like hearing sirens today.]

  Elsewhere in Tanach, we find many examples.  The prophet

Tzfania, for example, uses the phrase 'yom shofar u-tru'a'
to

describe a day of terrible war and destruction.  Tzfania's

opening prophecy speaks of the forthcoming 'yom Hashem', a
day

in which God will punish all those who had left Him.  Note
how

the following psukim relate shofar & tru'a to God's
providence

['hashgacha']:

  "At that time ('yom Hashem') I will search Yerushalayim

  with candles and I will punish ('u-pakadeti') the men...

  who say to themselves 'God does not reward nor does He

  punish..."

     The great day of the Lord is approaching...

     it is bitter, there a warrior shrieks.

     That day shall be a day of wrath,

     a day of trouble and distress ('tzara u-metzuka'),

     a day of calamity and desolation....,

     "yom shofar u-tru'a ..."

     a day of blowing a shofar and tru'a..."

                              (see Tzfania 1:12-16).

     Here, 'yom shofar u-tru'a' clearly implies a day of

imminent danger and war - a day in when God enacts
judgment on

those who have sinned.  [See also Yoel 2:1-3,11-14 &
2:15-17!]

     The strongest proof that the sound of a shofar would

cause intuitive fear is from Amos:

  "Should a shofar be sounded in the city, would the
people

  not become fearful?!"  (see Amos 3:6).

  With this background, we can return to Parshat Pinchas.
The

Torah instructs us to make a yom tru'a on the first day of
the

seventh month (29:1-2).  Obviously, the Torah does not
expect

us to go to war on this day; however, we are commanded on
this

day to create an atmosphere that simulates the tension and

fear of war.  By creating this atmosphere in anticipation
of

the new agricultural year that is about to begin, we show
God

our belief that its fate - and hence our fate, is in His
hands

(and not nature's).

  Therefore, to create this atmosphere of a 'day of
judgment',

to help us feel that our lives are truly 'on the line' -
in

God's Hands, the Torah commands us to sound a tru'a with
the

shofar.

ZICHRON TRU'A

     Now we must explain the phrase zichron tru'a, which
is

used to describe this holiday in Parshat Emor.  The key to

understanding this phrase lies in the same psukim
mentioned

above concerning the chatzrotrot.  There, we find the link

between tru'a, war, and zika'ron:

  "Ve-ki tavo'u milchama be-artzechem... va-harei'otem be-

  chatzotzrot, ve-nizkartem lifnei Hashem Elokeichem..." -

  When war takes place in your land... you should sound a

  tru'a with your trumpets that you will be remembered by

  (and/or that you will remember...) Hashem, and He will

  save you from your enemies"  (see Bamidbar 10:8-9).

     Here we find a special mitzva to sound a tru'a prior
to,

and in anticipation of, impending battle.  To show our
belief

that the outcome of that battle is in God's Hands, and not
in

hands of our enemy, we are commanded to sound a tru'a.

Obviously, it was not the tru'a itself that saves Bnei

Yisrael, rather our recognition that the ultimate fate of
the

battle is in God's Hands.

     We can apply this same analogy from war to
agriculture.

Just as the Torah commands us to sound a tru'a in
anticipation

of war - to remember that its outcome is in God's Hand; so
too

we are commanded to sound a tru'a on the first of Tishrei
in

anticipation of the forthcoming agricultural year - to
remind

ourselves that its outcome is in God's Hand as well.

     Therefore, Rosh Hashana is not only a yom tru'a - a
day

of awe on which our lives are judged, but Chumash defines
it

as a day of zichron tru'a - a day on which we must sound
the

tru'a so that we will remember our God, in order that He
will

remember us.  On this day, we must proclaim His kingdom
over

all mankind in recognition of His mastery over nature and
our

destiny.

     In summary, we have shown how the most basic aspects
of

Rosh Hashana, which at first appeared to be totally
missing

from Chumash, can be uncovered by undertaking a
comprehensive

study of the biblical importance of the seventh month.

Obviously, our observance of Rosh Hashana is only complete

when we include all of its laws that have been passed down

through Torah she-ba'al peh (the Oral Law).  However, we
can

enhance our appreciation of this holiday by studying its

sources in Torah she-bichtav (the Written Law) as well.

     In today's modern society, it is difficult to
appreciate

the importance of an agricultural year.  Rarely do we need
to

worry about our water supply and other most basic needs.

Nevertheless, especially in the Land of Israel, we are
faced

with other serious national dangers such as war and
terror.

Even though we must take every precaution necessary
against

these dangers, the basic principle of the above shiur
still

applies, that we must recognize that the ultimate fate of
the

forthcoming year is in God's Hands, and that He will judge
us

based on our deeds.

     Even though all the nations are judged on this
awesome

day, Am Yisrael's custom is to sound the tru'a
specifically

with the shofar of an ayil (a ram), a symbol of 'akeidat

Yitzchak' - a reminder to the Almighty of our devotion and

readiness to serve Him.

  With this shofar, together with our tefillot, our
heritage,

and our resolve to conduct our lives as an 'am kadosh'
should,

we pray that God should not judge us like any other
nation,

rather as His special Nation.

               shana tova,

               ve-ketiva ve-chatima tova,

               menachem

===========================

FOR FURTHER IYUN

A. In Chodesh Tishrei, the 'seventh' month, we find many

chagim that relate to nature, especially the 'seven' days
of

Sukkot marking the culmination of the harvest season of
the

previous year. We also find three days of 'Judgement',
Rosh

HaShana, Yom Kippur, and Shmini Atzeret.

1.  Compare the korban mussaf of each of these three
chagim.

   (one par, one ayil, seven kvasim and one se'ir
le-chatat).

2.  In what way are these chagim connected?

3.  According to Chazal, when are we judged for water?

     How does this relate to the above shiur?

4.  Relate this to the tefilla of the kohen gadol on Yom

Kippur!

     (it's in your machzor at the end of seder avoda)

B.  Why does Hashem need Am Yisrael to proclaim him king?
The

one thing Hashem, ki-vyachol, can not do, is make Himself

king.  A kingdom is meaningless if there are no subjects.
A

king becomes king when and because he is accepted by his

subjects.  Similarly, only when God is accepted and
recognized

by man does He become Melech.

1.  Relate this to our davening on Rosh Hashana.

2  Explain changing 'E-l HaKadosh' to 'Melech Hakadosh'

according to this concept.

C.  The Jewish New Year, the New Year special and unique
to Am

Yisrael is actually Nissan - Ha-chodesh ha-zeh lachem rosh

chodashim rishon hu lachem le-chodshei ha-shana (Shmot
perek

12/v1-2).  Yetziat Mitzrayim which took place in Nissan
marks

the birth of the Jewish Nation.

1.  What aspects of Pesach and Chag HaMatzot emphasize
that we

are a special nation, different from other nations.

2.  What aspect of the chagim in Tishrei relate to all

mankind.

(Note 70 parim on Sukkot etc. - see also Zecharya chap 14)

D.  In the shiur of the '13 midot' you may recall our

explanation that Hashem's hashgacha over Am Yisrael after
brit

Sinai was broken due to chet ha-egel and defaulted to
'u-veyom

pokdi u-pukadti' (Shmot 32:34).  As opposed to immediate

punishment, God will punish them from time to time,
allowing

for good deeds to balance out the bad deeds.  In the
manner,

Bnei Yisrael would be judged no different from other
nations.

Note the Ibn Ezra on that pasuk - there he explains -
'from

Rosh Hashana to Rosh Hashana'!

1.  Relate this peirush by the Ibn Ezra to the above
shiur!

E.  Note that from the story of the flood in Parshat
Noach, we

could also deduce the year begins in Tishrei, i.e.
according

to the agricultural year.  The heavy rains of the flood
began

to fall on the 17th day of the second month, which would

correspond to Cheshvan.  (See Breishit 7:11.)  However,
this

specific point is a controversy among the commentators.

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