דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר: בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ, יִהְיֶה לָכֶם שַׁבָּתוֹן–זִכְרוֹן תְּרוּעָה, מִקְרָא-קֹדֶשׁ.

“Speak to the sons of Israel, saying, ‘In the seventh month, on the first of the month, there should occur for you a complete rest, a memorial by the trumpet blast, a holy convention.” – Leviticus 23:24

ראשׁ הַשָּׁנָה‎ is celebrated as Jewish New Years Day. It is observed on the first two days of the Hebrew month of תִּשׁרִי‎ (i.e., the seventh “new moon”of the year) and is described in the תּוֹרָה‎‎‎ as יום תרועה . This celebration marks the beginning of a ten-day period of prayer, self-examination and repentance, culminating on ‎יוֹם כִּפּוּר‎‎. These ten days are referred to as יָמִים נוֹרָאִים‎. Also commemorated is the בְּרִיאַת הָעוֹלָם‎ by God.

אֱלוּל‎‎‎ and סְלִיחוֹת‎

On the week before ראשׁ הַשָּׁנָה‎, at the end of the month of אֱלוּל‎‎‎, the atmosphere of repentance is intensified by the addition of סְלִיחוֹת‎. These סְלִיחוֹת‎ are special prayers for forgiveness recited in the early hours of the morning at the בֵּית כְּנֶסֶת‎.

On עֶרֶב ראשׁ הַשָּׁנָה‎) the פָּרֹכֶת‎ in the synagogue is changed to a plain white cloth, indicating purity. It is traditional at this time to greet one another with לשנה טובה תכתבו‎ and respond with גַּם לְךָ!‎. The mood becomes festive but serious in anticipation of the new year and the synagogue services. Many Orthodox men immerse in a מִקְוֶה‎ in honor of the coming day.

The Liturgy and the Theme of ראשׁ הַשָּׁנָה‎

According to Jewish tradition, on ראשׁ הַשָּׁנָה‎ the destiny of the righteous, the ‎צַדִּיקִים, are written in the סֵפֶר הַחַיִּים‎, and the destiny of the wicked, the רשעים‎, are written in the סֶפֶר הַמָּוֵת‎. However, most people will not be inscribed in either book, but have ten days — until ‎יוֹם כִּפּוּר‎‎ — to repent before sealing their fate. Hence the term עֲשֶׂרֶת יְמֵי תְּשׁוּבָה‎. On ‎יוֹם כִּפּוּר‎‎, then, everyone’s name will be sealed in one of the books.

Consequently, many synagogue prayers are invocations to be made worthy to be written in the סֵפֶר הַחַיִּים‎. Sermons about the need for repentance and the themes of God’s judgment are often delivered during this time. The Kingship of God is stressed throughout the services as well.

Torah Readings for ראשׁ הַשָּׁנָה‎

Day 1

Torah Reading – Genesis 21:1-34; Numbers 29:1-6
Haftarah – 1 Samuel 1:1-2:10

Day 2

Torah Reading – Genesis 22:1-22:24; Numbers 29:1-6
Haftarah – Jeremiah 31:1-19

Sounding the Shofar

The שׁוֹפָר‎ is the most-mentioned musical instrument in the Scriptures. It is blasted at least 100 times during a typical ראשׁ הַשָּׁנָה‎ service, thus satisfying the commandment to make תְּרוּעָה‎Teru’ah (“noise”) on this day. The sound of the שׁוֹפָר‎, then, is meant to stir the heart to fear and to inspire תְּשׁוּבָה‎: “When the shofar is blown in the city, don’t the people tremble?” (Amos 3:6).

There are four primary types of שׁוֹפָר‎ blasts (The general custom is to first blow tekiah, followed by shevarim, followed by teruah, and to close with tekiah hagadol):

תְּקִיעָה‎ – A long single blast (the sound of the King’s coronation)
‎שְׁבָרִים – Three short wail-like blasts (signifying repentance)
תְּרוּעָה‎ – Nine staccato blasts of alarm (to awaken the soul)
תְּקִיעָה הַגָּדוֹל‎ – A great long blast

If ראשׁ הַשָּׁנָה‎ happens to fall on a ‎שַׁבָּת Shabbat, no blasts from the שׁוֹפָר‎ will be heard (since carrying a שׁוֹפָר‎ is considered work) but it will be sounded on the Second Day of ראשׁ הַשָּׁנָה‎ (this holiday, like most Jewish holidays, lasts for two days because of the difficulty of determining the exact time of the new moon).

Minhagim (Customs)
of ראשׁ הַשָּׁנָה‎

Candle lighting and ‎קידוש – As with all the Jewish holidays, candles are lit just before the start of the holiday. Kiddush is also said over the wine. Dipping apples (or challah) in honey before eating the holiday meal offers up the wish for a “sweet year” ahead.

 

Round ‎חלה sweetened with honey and raisins shaped like crowns to suggest the Kingship of God and as a reminder of the crown of righteousness that comes to those who obey God.

‎תַּשְׁלִיךְ is performed on the afternoon of the first day of ראשׁ הַשָּׁנָה‎. Walking to flowing water, (either a creek or river), prayers are recited and the person’s sins are symbolically cast into the water. Some communities may use bread or pebbles to symbolize their sins and cast them in the water.. If the first day of ראשׁ הַשָּׁנָה‎ occurs on ‎שַׁבָּת , then ‎תַּשְׁלִיךְ is postponed until the next day.

The traditional service for ‎תַּשְׁלִיךְ ‎ is recited individually and includes the prayer “Who is like unto you, O God…And You will cast all their sins into the depths of the sea”, and Biblical passages including Michah 7:18-20, Isaiah 11:9 and Psalms 33, 118:5-9, 121 and 130, as well as personal prayers are recited during the ‎תַּשְׁלִיךְ ceremony. Though once considered a solemn individual tradition, it has become an increasingly social ceremony practiced in groups.

עשרת ימי תשובה‎ – The Ten Days of Repentance

As mentioned above, on ראשׁ הַשָּׁנָה‎, not everyone is considered entirely צַדִּיקִים‎ nor entirely ‎רָשָׁעִים. The עשרת ימי תשובה‎, or Ten Days of Repentance, provide a time for repentance and turn whole-heartedly to God in order to be sealed into the Book of Life. These days set the tone for the coming most holy Day of Atonement. תְּשׁוּבָה‎, ‎תְּהִלָּה, and ‎צְדָקָה – are the spiritual virtues of the High Holidays, and the mood of the ‎תַּשְׁלִיךְ ceremony is based upon their heightened observance.

Vocabulary

‎‎‎תְּשׁוּבָה – repentance, an “answer” to a shelah, or a question. It is a response to the call of God…

‎‎‎חֶשְׁבּוֹן הַנֶּפֶשׁ – Self-examination and soul searching for purposes of performing confession. A sin must be recognized as a sin (hakarat chata’ah [הַכָּרַת חַטָּאָה]). We must show remorse and regret for the sin (charatah [חֲרָטָה]). This is an emotional response in light of the harm our actions have caused others and ourselves.

מְחִילָה – The custom of first asking a wronged person’s pardon in order to be forgiven by God on the Day of Atonement.

אֱלוּל – The month preceding the month of Tishri and set apart as a season of repentance and preparation for the Days of Awe.

סְלִיחוֹת – Penitential prayers said during the last week of Elul. Often these prayers are found in a ראשׁ הַשָּׁנָה‎ prayerbook.

‎‎‎מַחְזוֹר – High Holiday prayer book (like a siddur, but for the Holidays). The word machzor means “cycle.”

‎‎‎עֶרֶב ראשׁ הַשָּׁנָה) – The evening before ראשׁ הַשָּׁנָה‎ marked by additional services at the synagogue.

ראשׁ הַשָּׁנָה‎ – “The Head of the Year.” The Jewish New Year. Celebrated on Tishri 1 and 2.

‎‎‎יוֹם תְּרוּעָה – The “Feast of Trumpets” and progenitor of ראשׁ הַשָּׁנָה‎.

יוֹם הַזִּיכָּרוֹן – the “Day of Remembrance” (Lev. 23:24) in reference to the commandment to remember to blow the shofar (teruah) to coronate God as King of the Universe. The blast of the shofar is meant to jolt us from our sleep.

‎‎‎יוֹם הַדִּין – The “Day of Judgment” when all creatures stand before God. According to rabbinical tradition, on ראשׁ הַשָּׁנָה‎ God opens three books. In the first, the righteous are inscribed for life in the coming year; in the second, the wicked are inscribed for death; but in the third, the names of those who are not easily classified (i.e., most people) are temporarily inscribed. These people then have ten days to repent before their fates are sealed on Yom Kippur (ראשׁ הַשָּׁנָה‎ 16b).

‎‎‎שׁוֹפָר – A ram’s horn blown on the Jewish New Year and other special occasions. There are four primary types of shofar blasts:

‎‎‎תְּקִיעָה – A long single blast (the sound of the King’s coronation)

‎‎‎שְׁבָרִים – Three short wail-like blasts (signifying repentance)

תְּרוּעָה – Nine staccato blasts of alarm (to awaken the soul)

‎‎‎תְּקִיעָה הַגָּדוֹל – A great long blast

‎‎‎בַּעַל תְּקִיעָה – One who is expert at sounding the shofar during the ראשׁ הַשָּׁנָה‎ services.

‎‎‎תְּקִיעָת שׁוֹפָר – The sounding of the shofar (ram’s horn) at the beginning of the New Year services and at the conclusion of the Day of Atonement.

‎‎‎תַּשְׁלִיךְ – lit. “Casting off.” A traditional ceremony in which individuals symbolically cast their sins into a body of water. We walk to flowing water, such as a creek or river, on the afternoon of the first day of ראשׁ הַשָּׁנָה‎ and empty our pockets into the river, symbolically casting off our sins.

‎‎‎עֲשֶׂרֶת יְמֵי תְּשׁוּבָה – The Ten Days of Repentance from ראשׁ הַשָּׁנָה‎ to Yom Kippur, otherwise called the “Days of Awe” (Yamim Nora’im).

‎‎‎יָמִים נוֹרָאִים – The (ten) Days of Awe or the High Holy Days.

‎‎‎שַׁבָּת שׁוּבָה – The Sabbath that falls during the Ten Days of Repentance, usually observed by listening to sermons about repentance in the synagogue. Shabbat Shuvah is called the “Shabbat of Return” because its special haftarah reading begins with the words from Hosea’s prophecy “Shuvah Yisrael” (Return O Israel).

צוֹם גְּדַלְיָה – the Fast of Gedaliah, one of the minor fast days, held during the Ten Days of Repentance before Yom Kippur.

‎‎‎עַל חֵטְא – The recitation of sin during the Yom Kippur service. Viduy (confession) is made in the plural (“we have…”) enumerating every conceivable sin that may have been committed by the Jewish community. Chet ‎‎‎חֵטְא means “missing the mark” and is the general Hebrew term for sin.

יוֹם הַכִּפֻּרִים – The Day of Atonement and Judgment on Tishri 10.

Traditional Greetings

לְשָׁנָה טוֹבָה תִּכָּתֵבוּ – This phrase is a customary greeting before the Jewish New Year and means “May you be inscribed for a good year (in the Book of Life)!” and is often shortened to שָׁנָה טוֹבָה: Note that this phrase is sometimes lengthened to: לְשָׁנָה טוֹבָה תִּכָּתֵבוּ וְתֵחָתֵמוּ, “May you be inscribed and sealed for a good year (i.e. in the Book of Life). It is also common to bless others by saying, כְּתִיבָה טוֹבָה, “A good inscription (in the Book of Life).”

“May you be inscribed and sealed for a good year!”

To a man: לשנה טובה תכתב ותחתם
To a woman: לשנה טובה תכתבי ותחתמי
To a mixed group of men and women: לשנה טובה תכתבו ותחתמו

You might also add: “Immediately, for a good life and for peace.”
לאלתר לחיים טובים ולשלום

The most common form of ראשׁ הַשָּׁנָה‎ greeting is simply: לְשָׁנָה טוֹבָה תִּכָּתֵבוּ (“May you be inscribed (in the Book of Life) for a good year!”) and to respond with גם לך or simply גמז.