[Par-reg] For Rosh ha'Shana - shiur
Menachem Leibtag
tsc at bezeqint.net
Sat Sep 15 17:34:23 EDT 2012
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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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