Tag Archives: Rosh Hashanah

Rosh Hashanah Reflections on Peace

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As Rosh Hashanah approaches, many of us take the time to send heartfelt wishes for a sweet and hopeful new year. This year, I received a thoughtful message from my dear friend Gloria, who expressed her hopes for peace amidst the challenges our world faces.

In our tradition, peace is central to our prayers and aspirations, particularly during tumultuous times. In response to Gloria, I emphasized our collective wish for peace and the importance of holding onto hope, even when it seems distant. Each day, in our communal services, we recite the prayer:

“May the One who makes peace in the heavens bring peace to us and to all Israel. And let us say, Amen,”

This prayer reminds us that while peace may seem far off, it remains a possibility—one we must continually strive toward.

Reflecting on the past year, which has been marked by numerous global crises—including wars, natural disasters, and economic instability—I recognize the impact of these events on our communities. As I’ve listened to various news sources, including CBC’s Q and The Current, I’ve been struck by the complex narratives surrounding conflicts, particularly the ongoing situation in Israel and Gaza. There is a notable concern that media coverage can sometimes oversimplify or misrepresent the complex nature of these conflicts.

  • Misrepresentation of “Genocide” Claims: When discussing allegations of “genocide” and civilian casualties, some media outlets often concentrate on civilian deaths in Gaza. However, these reports might not fully address the complexities of how militant groups operate and the broader context of the conflict.
  • Civilian Casualty Narratives: Discussions often focus on civilian casualties in Gaza and Lebanon, particularly among women and children. However, it is essential to recognize that groups like Hamas and Hezbollah have been reported to target Israeli civilians and use their own populations as human shields. Understanding this context is crucial for fully comprehending the ongoing conflict and its impact on all affected populations.
  • Political Motives of Netanyahu: Some narratives propose that Prime Minister Netanyahu may have political incentives to prolong the conflict and fail to point to the substantial support he receives from the Israeli public during times of crisis.

These misrepresentations muddy public opinion, making it harder to achieve a true understanding of the conflict and hindering efforts for peace. Commentators like Bari Weiss, David Hirsh, and Melanie Phillips offer counterpoints to these distorted views.

Bari Weiss, in her Free Press article, discussed the troubling reactions in the West to Hamas’s attacks on Israel. She was especially surprised by the lack of condemnation from elite institutions and student groups, who instead placed the blame solely on Israel.

“As news of the scope of the slaughter was still registering, and the tally of hostages still being made—the final count: 240 people from 40 countries carried off like barbaric spoils of war—progressive groups here at home and across the West began to celebrate.

More than 30 student clubs at Harvard put out a letter holding Israel “entirely responsible” for the massacre. Israel. Not Hamas. Israel. This was on October 8, as Hamas terrorists were still roaming Israel’s south, and Hezbollah began its assault on Israel’s north from Lebanon.”¹

Weiss’s reflections point to a troubling trend: antisemitism disguised as political critique, a pattern that is not new but is now more visible than ever.

David Hirsh, a sociologist who studies antisemitism and its connection to anti-Zionism, echoed this concern. He explains that media bias and public opinion are often shaped by these antisemitic undercurrents:

“Antisemitism has always constructed its own fictional image of ‘the Jews’ which is quite distinct from the diversity of actual Jewish men and women. Antisemitism puts ‘the Jews’ at the centre of all that is bad in the world. Similarly, anti-Zionism constructs ‘Israel’ as being central to all key evils on the planet. Moreover, the antisemitic construction of ‘the Jew’ has been forged over centuries by a succession of distinct antisemitic movements, each adding to the narrative and emotional vocabulary of the demonized other.

It sits there in our culture and we think it is a thing of the past, too vulgar and awful to constitute a contemporary threat, but antisemitic ways of thinking are nevertheless entrenched in our subconscious and are tempting resources because they give material shape to unendurable, abstract, fear and fury.”²

Melanie Phillips elaborates on this issue in a recent interview, noting how deeply ingrained antisemitism among Western elites continues to fuel the ongoing conflict in the Middle East.³

Despite our challenges, our tradition encourages us to continue believing in the possibility of peace. As we enter the Days of Teshuvah, a time for reflection and atonement, we have the opportunity to educate ourselves, challenge our assumptions, and engage in informed discussions about complex issues.

May we work together towards a future where peace is hoped for and actively pursued, benefiting all communities affected by conflict.
May we see peace come speedily and in our times!

Footnotes:

  1. Weiss, Bari. “A Year of Revelations: We Expected Hamas to Try to Kill Jews. We Didn’t Expect Americans to Celebrate When They Did.” The Free Press, 7 Oct. 2024, www.thefp.com/p/a-year-of-revelations-we-expected-hamas-to-try-to-kill-jews.
  2. Hirsh, David. “Why Antisemitism and Populism Go Hand in Hand.” The Times of Israel, 30 Sept. 2023, blogs.timesofisrael.com/why-antisemitism-and-populism-go-hand-in-hand-david-hirsh/.
  3. Phillips, Melanie. “Israel’s Last War.” TRIGGERnometry, 6 Oct. 2024, www.youtube.com/watch?v=link-to-video.

The Heart of Elul: Lessons in Justice and Compassion

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As the Hebrew month of Elul unfolds, a familiar sense of anticipation fills the air, signalling a sacred time for introspection and preparation for the High Holy Days—Rosh Hashanah and Yom Kippur. We recite a powerful line from our prayer book every year: “B’rosh Hashanah yikatevu uv’yom tzom Kippur yehatemun.” This means, “On Rosh Hashanah, it is written down in the Big Book, and on Yom Kippur, it is sealed by G-d.” I’ve known this rhythm all my life, but it wasn’t until this year that I began to grasp its profound significance.

This process took on new meaning for me after listening to Rabbi YY Jacobson’s lecture, “The Courage to Birth Yourself: The True Meaning of Judgment Day.” Rabbi Jacobson’s insights reveal a loving G-d who allows us to fulfill our potential—a concept I had only superficially understood until now. He explained, “When a loving G-d, who knows you completely and has the best possible vision for your life, gives you the chance to do the work required to fulfill your potential, this is a great gift!”¹ His understanding of the judgment process, grounded in G-d’s compassion for humanity, offered a perspective that felt both meaningful and insightful.

The day before, I attended a Yishai Rebo concert in Jerusalem, where his song “My Heart” (Halev Sheli) echoed the sentiments of Rabbi Jacobson’s teachings. The lyrics spoke of deep understanding and healing, echoing our struggles: “Only You (G-d) are able to understand how to reach my heart, the darkness of my pain, and only You can heal my heart.” This connection between the heart and the divine felt natural as if the universe was nudging me to pay attention.

As I committed to attending weekly Sabbath services this year, I began to see how the month of Elul prepares us for the transformative experience of Rosh Hashanah and Yom Kippur. It’s a journey that starts each summer after Tisha B’Av and continues until the last day of Sukkot, known as Simchat Torah. During this time, Jews gather to read the Book of Deuteronomy—Sefer Devarim—during the weekly Sabbath prayer service. This book, often called “Mishne Torah,” meaning “A Review of the Torah,” holds Moses’ heartfelt farewell to the people, imparting lessons that resonate just as strongly today.

Moses recounts the incredible journey of the People of Israel: their miraculous escape from slavery in Egypt, the reception of the Torah at Mount Sinai, and their forty years of wandering in the desert before entering the Land of Canaan, the territory we now know as the State of Israel. However, numerous laws and commandments are interwoven within this grand narrative, including seemingly mundane regulations, like the instruction to send away a mother bird before taking her eggs. I often wondered why these laws exist here.

Immanuel Shalev of Aleph Beta sheds light on this in an animated video, Is There Spiritual Guidance Within Our Legal System? The Hidden Meaning Behind the List of Laws in Deuteronomy. He explains that each law derives from one of the Ten Commandments in the Book of Exodus, reflecting the core values of our Jewish identity. For example, the requirement for two witnesses to convict someone of a crime reinforces the ninth commandment: “You shall not bear false witness against your neighbor.” The Torah calls for a just legal system—“Justice, justice, shall you pursue.”²

Beyond mere rules, these commandments articulate moral values that demand empathy and sensitivity toward others, even in the smallest actions. The law regarding the mother bird reminds us to honour motherhood, as stated in the fifth commandment: “Honor your mother and your father.” Shalev wisely notes, “Any people that lose the capacity for empathy will deteriorate into a cursed existence.”

Though Moses never stepped foot in the Land of Israel, he provided us with these essential laws to guide our lives once we settled there. His teachings encompassed sustainable agriculture, care for the vulnerable, the widow, the orphan, the poor, and even laws of warfare, equipping the Jewish people with a moral compass through centuries of exile. This legacy allowed Jewish communities worldwide to thrive during centuries of exile from their promised land.

The dream of returning to Zion, the land of the Jews, is deeply embedded in our prophetic texts and was transformed into reality with the establishment of the State of Israel within our lifetime. This milestone, occurring just three short years after the horrors of World War II, allowed millions of Jews to return to their ancient homeland. From fewer than a million inhabitants in 1948, Israel has blossomed into a vibrant democracy with nearly ten million people today, known for its innovation and resilience.

The Jewish state has always sought peaceful coexistence rather than expansionism or expulsion. Today, approximately 20% of Israelis are non-Jews—Christians and Muslims who lived here long before the state was established and continue to live here as full-fledged citizens. If all the countries of the Middle East were to embrace this vision, the region could be transformed into a paradise of harmony. It is within our reach if certain nations abandon their culture of destruction and embrace the vision of “making love, not war.”

In every communal prayer service, Jews invoke peace for the world with the heartfelt plea: “May He who makes peace in the Heavens bring peace on Earth, and let us say Amen.” This prayer encapsulates our collective longing for a world where justice and peace prevail. When all nations recognize the importance of these values, we may finally glimpse the vision of harmonious coexistence—where “the lion will lie down with the lamb” (Isaiah 35:9).

“May it come speedily and in our time.” Amen.

Footnote:

  1. Rosh Hashanah Women’s Class: If Rosh Hashanah or YK Trigger You, Listen to This.” The Yeshiva, 1 Sept. 2011, https://www.theyeshiva.net/jewish/item/9447/rosh-hashanah-womens-class-if-rosh-hashanah-or-yk-trigger-you-listen-to-this.
  2. Shalev, Immanuel. “Is There Spiritual Guidance Within Our Legal System? The Hidden Meaning Behind the List of Laws in Deuteronomy.” Aleph Beta, 2024, https://alephbeta.org.

Forgiveness and its Impact

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As we approach the Jewish New Year of 5782, many take this time for deep reflection and renewal. This period, marked by the month of Elul, encourages us to reflect on the past year, evaluate our actions, and consider their impact on others. It’s a moment for reconciliation, forgiveness, and preparing our hearts for the year ahead.

The Heart of Forgiveness in Jewish Tradition

In Jewish tradition, forgiveness is more than a concept; it is a fundamental practice woven into our daily lives and relationships. It’s not just about uttering “I’m sorry” or “I forgive you,” but seeking genuine reconciliation and healing.

A poignant example is 2 Samuel 13:22. When Absalom was wronged by his brother Amnon, he was advised to confront him directly. Amnon, King David’s son, had wronged his half-sister Tamar, prompting Absalom, Tamar’s full brother, to take drastic action by killing Amnon.¹ This narrative teaches us the importance of addressing issues openly when we’ve been hurt. Sometimes, the offending party may not realize the pain they’ve caused, or misunderstandings may need clarification. It’s our responsibility to initiate reconciliation to prevent lingering resentment and foster genuine healing.

Jewish tradition underscores the importance of making multiple attempts at reconciliation, especially with family members, who are often the ones we both hurt and are hurt by the most. The story of Absalom and Amnon vividly illustrates the necessity of persistent efforts to mend relationships.

Insights from Rabbinical Teachings

Rabbi Avraham Danzig taught that harming another person is profound, and true forgiveness can only be granted once the wrongdoer seeks it.² In other words, one cannot be absolved of wrongdoing until there has been an honest attempt to make things right with the person wronged.

Similarly, Rabbi Yehezkel Levenshtein pointed out that G-d shifts from the Throne of Judgment to the Throne of Mercy when He sees us earnestly seeking reconciliation and forgiveness.³ This reminds us that our actions toward others directly impact our relationship with the Divine.

The Synagogue Service of Rosh Hashanah: A Time for Divine Forgiveness

Rosh Hashanah offers a significant opportunity to seek forgiveness from G-d and ask for blessings in the new year. The prayer service consists of three main sections: Malchuyot, Zichronot, and Shofarot.⁴

  • Malchuyot (Sovereignty): This section acknowledges G-d’s authority and unity in controlling all aspects of life. It reminds us to practice love and kindness towards one another.
  • Zichronot (Remembrances): We recognize G-d’s ongoing role in our lives, even though we no longer experience direct prophecy. We trust that G-d remembers us and is always present.
  • Shofarot (Revelation): This section looks forward, emphasizing that G-d’s revelation is an ongoing process. It’s our responsibility to understand and apply these teachings in our lives.

Rabbi Yair Silverman from Moed in Zichron Yaakov provides insightful reflections on these sections:

“Our prayers beseech G-d to move from the seat of Strict Judgment – Din – to the Seat of Mercy – Rachamim. We ask for life, health, and prosperity. Teshuva (returning to our core self and G-d), Tefila (prayer), and Tzedaka (righteous giving) are the key actions that can sweeten the harshness of G-d’s decree.”⁵

Embracing the New Year with Forgiveness

As we enter the reflective month of Elul and prepare for Rosh Hashanah and Yom Kippur, we’re given a unique chance to mend relationships, heal old wounds, and reconnect with our inner selves and the Divine. This time of year is not just about making resolutions but about embarking on a meaningful journey through Teshuva (repentance), Tefila (prayer), and Tzedaka (charity), which can lead to profound personal and communal transformation.

Forgiveness: A Path to New Beginnings

As we move into the new year, let’s carry the spirit of forgiveness with us, using it as a tool for renewal and peace. Reflect on your own experiences with forgiveness and think about how you can make amends and seek reconciliation.

May we all find the strength to heal and the wisdom to embrace forgiveness, making it a central and guiding part of our journey ahead. Shana tova ve-metuka—wishing you a sweet and transformative year!

Footnotes:

  1. 2 Samuel 13:22 (King James Version). Bible Gateway. Available at: biblegateway.com.
  2. Danzig, Rabbi Avraham. Chayei Adam. “Harming another person is profound, and true forgiveness can only be granted once the wrongdoer seeks it.” Sefaria. Available at: sefaria.org.
  3. Levenshtein, Rabbi Yehezkel. Tishrei and Yom Kippur. “G-d shifts from the Throne of Judgment to the Throne of Mercy when He sees us earnestly seeking reconciliation and forgiveness.” Chabad.org. Available at: chabad.org.
  4. “Rosh Hashanah Overview.” My Jewish Learning. Available at: myjewishlearning.com.
  5. “Understanding Rosh Hashanah and Yom Kippur.” Chabad.org. Available at: chabad.org.

Living with the Julian and Jewish Calendars

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Living with two calendars, the Julian and Jewish, is a testament to the rich tapestry of cultural and historical influences that shape the human experience. The Julian calendar, originating in Roman governance, provides a global standard for secular timekeeping. In contrast, the Hebrew calendar offers a distinctly Jewish perspective rooted in ancient traditions. These calendars operate on different principles—one solar and the other lunar—that intersect and diverge, reflecting the complexities of navigating identity, heritage, and time. By exploring the coexistence of these calendars, we can appreciate the diversity of human civilization and how deeply time influences our lives.

Julian Calendar: Universal Standard

The Julian calendar was created by Julius Caesar in 45 BCE to establish a standardized system. Before its introduction, regional calendars were determined by Rome’s political leaders, resulting in a need for global synchronization. The Julian calendar aimed to address this issue by providing a universally applicable framework. Initially adopted by the Roman Empire, it eventually gained acceptance worldwide, significantly influencing how we currently understand and organize our time.

Hebrew Calendar: Ancient Traditions

In contrast, the Jewish calendar traces its origins back to Moses, as outlined in the Torah, during the Jewish community’s time in Egypt. Rooted in lunar cycles, this calendar continues to serve as the guiding framework for the Jewish year, maintaining its influence over time.

“The Lord said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of months; it shall be the first month of the year for you.” (Exodus 12:2)

According to the Jewish historical timeline, this specific date corresponds to 2448 on the Jewish calendar or 1313 BCE. Much like the Julian calendar, the Jewish calendar is attuned to the natural seasons, serving as a reliable reference for agricultural events, holidays, and commemorations. This alignment facilitates the coordination of plantings and harvests with various pilgrimage holidays, including Passover, Sukkot, Shavuot, and other significant dates.

Multiple New Year Celebrations

The Jewish calendar includes four New Year celebrations, each with a specific purpose. This is similar to the multiple New Year designations in the modern American calendar, such as the traditional New Year on January 1st, a tax-related New Year, the government’s fiscal New Year in October, and the beginning of the public school year in September.

The first New Year falls on the first day of Nissan, which is in the spring. This New Year is linked to the Passover holiday, symbolizing Israel’s liberation from Egyptian slavery.

The second New Year occurs in Elul, the sixth lunar month after Passover, usually in late summer. It focuses on economic matters such as animal and vegetable tithes and marks the start of the Sabbatical year (7th) and the Jubilee year (50th). While these practices may hold limited contemporary significance, they are still documented by Rabbis and halachic authorities.

The third New Year is the first day of Tishrei, the seventh month, most commonly recognized as Rosh Hashanah, the Jewish New Year.

Finally, the fourth New Year is Tu B’Shvat, observed on the fifteenth day of Shvat, which usually falls between January and February. Tu B’Shvat serves as the New Year for trees and is widely celebrated globally as a minor Jewish holiday. In Israel, it marks the onset of new sap and the blossoming of spring trees. The tradition of a Tu B’Shvat seder, introduced by the Kabbalists of Tzfat, pays homage to the seven species mentioned in the Torah and underscores ecological and agricultural sustainability.

Living with the Julian and Hebrew calendars invites us to appreciate diverse perspectives on time. Each calendar reflects unique values, from the significance of Jewish holidays to universal milestones. By celebrating these narratives, we gain a deeper understanding of identity and tradition. This duality reminds us that time is more than just days and years; it connects our stories from the past to our future.

 

Finding Strength in Uncertainty: Lessons from Rosh Hashanah

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Rosh Hashanah, the Jewish New Year, takes us on a spiritual journey of tradition, introspection, and hope. In the synagogue, a four-hour ceremony unfolds, where the resounding blasts of the shofar—a hollowed-out ram’s horn—are sounded at key moments throughout the service. These powerful blasts create a sacred atmosphere filled with reverence and devotion, inviting participants to reflect on the past year and set intentions for the year ahead. However, conveying the joy and depth of this celebration to those unfamiliar with it can be a challenge.

As we immerse ourselves in these ancient prayers, which have endured for millennia, we discover deeper insights into the human condition. Rosh Hashanah encourages us to pause, seek blessings for the year ahead, and recognize the struggles we all face in life. This dual focus on hope and reality resonates not just individually but within our community, reminding us that we share this journey together.

Facing Uncertainty with Reverence

In a world of uncertainty, Rosh Hashanah serves as a reminder of life’s fragility, encapsulated in the ancient prayers reverberating through the sanctuary—a sacred space for reflection and connection. One particular prayer captures this profound tension:

“On Rosh Hashanah, it is inscribed, and on Yom Kippur, it is sealed – how many shall pass away and how many shall be born, who shall live and who shall die, who in good time, and who by an untimely death, who by water and who by fire, who by sword and who by wild beast, who by famine and who by thirst, who by earthquake and who by plague, who by strangulation and who by lapidation, who shall have rest and who wander, who shall be at peace and who pursued, who shall be serene and who tormented, who shall become impoverished and who wealthy, who shall be debased, and who exalted.”¹

Even as a child, the message of this prayer is hard to ignore. It speaks to the inevitable uncertainties we all face. Yet, the concluding lines offer a glimmer of hope amidst the tension:

“תשובה, תפילה וצדקה מעבירין את רוע הגזרה”
(Teshuva, tefillah, u-tzedakah ma’avirin et ro’ah ha-gzera) — “Repentance, prayer, and acts of charity can avert the severity of the decree.”²

Only through teshuva (repentance or self-correction), tefillah (prayer), and tzedakah (deeds of justice and charity) can we hope to mitigate the severity of G-d’s decree.

Turning Inward with Purpose

Rosh Hashanah also calls us to introspection. In his book One God Clapping, Rabbi Lew describes teshuva as a turning inward, a purposeful realignment of our perceptions. This is echoed in the shofar’s call, which reminds us to reflect on our actions before the divine.

“The essential act of the High Holidays is teshuva, a turning toward mindfulness, and the first step in this process is a kind of tuning in to examine our perceptive mechanisms. When the shofar blows, it reminds us to turn our gaze inward, to shift our focus from the outside world to the window through which we view this world. Teshuva, at this time of the year, is the opportunity to assess privately our own behaviour before G-d. The expression is that at this time, especially ‘G-d is in the field,’ i.e. accessible to us human beings.”³

Even during the pandemic, we gathered for communal worship in Montreal, adapting to the circumstances by shortening the service, wearing masks, and maintaining distance. Despite these changes, the significance of the moment remained profound. Rabbi Jonathan Sacks beautifully captures this sentiment in his reflections, emphasizing how our traditions endure even in challenging times, providing us joy and guidance.

“The various questionnaires and research exercises that have been done recently on the impact of the coronavirus pandemic on people’s lives came up with an unusual finding… People can’t plan for the future. They can’t know what tomorrow is going to bring… And that is undermining their sense of security.”⁴

Finding Strength in Uncertain Times

The pandemic has created widespread insecurity, casting a shadow of uncertainty over our daily lives. However, Rabbi Sacks reminds us of “bitachon,” the Jewish concept of intertwining faith with security, which has been a source of resilience for thousands of years. From Abraham’s journey into the unknown to our present-day struggles, faith has guided us through uncertainty.

“So, the question I simply want to ask these Yamim Noraim, on these Days of Awe, is, ‘How do we deal with insecurity?’ And the answer is contained, or at least the Jewish answer is contained, in that one word, ‘bitachon’ – the word that means security on the one hand and faith on the other.

How do you cope with insecurity? By faith. That has been the Jewish experience for almost 4,000 years. Judaism is about insecurity in a way, perhaps that no other religion is, and Jews have experienced insecurity in a way no other people have. The Jewish story begins with Abraham and Sarah just hearing a voice, calling them away from their family and their birthplace to a land that they did not know… They are traveling to an unknown destination; they are traveling blind.

As I’ve argued many times, in Judaism, faith is not certainty. Faith is the courage to live with uncertainty.”⁵

The Essence of Jewish Resilience

This is the essence of the Days of Awe. Rosh Hashanah reminds us of the cyclical nature of life, inviting us to explore our humanity’s depths and emerge renewed and resilient. Rabbi Sacks’ wisdom calls on us to navigate life’s uncertainties with faith, guiding us toward growth and spiritual connection.

Whether we gather in person or virtually, let us embrace these teachings with reverence and joy. May they usher in a year filled with health, prosperity, and blessings of peace.

Footnote:

  1. Unetaneh Tokef. Siddur: Prayer Book for Rosh Hashanah and Yom Kippur, Jewish Virtual Library, 2021, https://www.jewishvirtuallibrary.org/unetaneh-tokef.
  2. “Teshuvah, Tefillah, Tzedakah.” Chabad.org, https://www.chabad.org/therebbe/article_cdo/aid/2301372/jewish/Teshuvah-Tefillah-Tzedakah.htm.
  3. Lew, Rabbi. One God Clapping: The Spiritual Path of a Zen Rabbi. Goodreads, https://www.goodreads.com/book/show/308109.One_God_Clapping.
  4. Sacks, Jonathan. Morality: Restoring the Common Good in Divided Times. Basic Books, 2020. Google Books, https://books.google.com/books?id=pZnfDwAAQBAJ.
  5. Sacks, Jonathan. “The Days of Awe: A Jewish View of Faith and Insecurity.” The Rabbi Sacks Legacy Trust, 2020, www.rabbisacks.org/the-days-of-awe-a-jewish-view-of-faith-and-insecurity/.