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The Days of Awe

Rosh Hashannah

Rosh Hashannah occurs on the first and second days of Tishri, commemorating the month in which God created the world. In Hebrew, Rosh Hashannah means, literally, “head of the year” or “first of the year” and is commonly known as the Jewish New Year. The Jewish New Year is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year. Rosh Hashannah and Yom Kippur are together known as “Yamim Nora’im”, the Days of Awe, or commonly in English, High Holy Days.

On these two days, and the entire month of Elul which precedes them, we are instructed to examine our deeds (and misdeeds) of the past year. The goal of these holy days is to reassess, ethically and religiously, one’s life. Therefore, we do teshuva, translated literally as “turning”. This means turning inward in self-evaluation, turning to look at our deeds of the past year, turning to our friends and family to ask for forgiveness, and returning to God. During this time, it is said that God is deciding whom to inscribe in the book of life for the coming year, and our fate will be sealed on Yom Kippur.

The shofar is a ram’s horn which is blown somewhat like a trumpet, and 100 notes are blown each day, provided the holiday does not fall on Shabbat. Hearing the shofar is considered one of the most important observances of this holiday, and it is suggested that this sound is a “wake up call” for us to consider our actions and repent. There are four types of shofar notes: tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and tekiah gedolah (literally, “big tekiah”), the final blast in a set, which lasts longer than the others.

Religious services for the holiday focus on the concept of God’s sovereignty. A special prayer book is used for the High Holy Days, called a Machzor. The melodies of familiar prayers are also different on the High Holy Days. A noted prayer is U-ne-ta-neh Toh-kef, (let us relate to the power of God) which conveys how we are judged as we pass before God: “Who shall live and who shall die, who shall see ripe age and who shall not …” This prayer impresses upon us that we are accountable for our actions of the previous year. Another famous prayer of the day is Avinu Malchenu, Our Parent, Our Ruler, where we plead, “Deal with us with love and kindness and help us.”

A popular custom during Rosh Hashannah is to eat apples dipped in honey, a symbol of our wish for a sweet new year. We also eat round challah, to symbolize a well rounded, good new year, and also dip the challah in honey. Other popular foods are fish, symbolizing fertility, and many people eat a new fruit of the season, saying the shehekheyanu, to acknowledge the new year.

Another popular practice of the holiday is Tashlikh (“casting off”). After the Musaf service, we go to a body of flowing water with bread crumbs, which symbolize the sins of the previous year. Taking the crumbs from your pocket, cast them into the water, reciting Pslams. This practice was developed in the thirteenth century and its practice has grown over the years as it provides time for quiet reflection in a natural area.

Yom Kippur

Yom Kippur, the Day of Atonement, occurs on the 10th day of Tishri, 10 days after Rosh Hashannah. Jewish tradition believes that on this day God places a seal upon the Divine decrees affecting each person for the coming year. In other words, decisions of life and death, peace and prosperity have all been decided and are now sealed. The Book of Life is closing on this day. Referred to as the “Sabbath of Sabbaths,” Yom Kippur holds a crucial place on the Jewish calendar.

Yom Kippur is mentioned in the Torah and described as a day upon which we are to “afflict our souls.” This phrase has been interpreted by the rabbis to include prohibitions against eating, drinking, bathing, wearing leather shoes and sexual cohabitation. It is one of the major fasts in Judaism, meaning it begins at sundown and continues to the following sundown. The Torah specifically connects the concept of atonement with this day and that connection has remained central.

The idea of atonement includes accepting responsibility for our actions through prayers of confession. These prayers mention both individual and communal sins and make up a large portion of the prayer services on Yom Kippur. The evening begins with the prayer of Kol Nidre, which absolves the individual of unfulfilled personal vows between the individual and God for the coming year. Its haunting melody marks the start of the fast and sets the tone for the next 24 hours.

Although Yom Kippur addresses both individual and communal sins, it is not a vehicle through which one corrects an injustice between individuals. There are two distinct relationships in Judaism: person to person and person to God. To atone for deeds committed against another person, Jewish tradition teaches, you must confront that person directly and apologize. Yom Kippur will address the impact that deed had on your relationship with God, but without the personal apology, the deed remains uncorrected. This element of the day often leads to difficult self-assessments and personal accountability for the choices made in the previous year.

Once the attempt has been made to confront and repent for misdeeds, the individual presents his or her “case” before God. The act of atonement makes the claim that as human beings we are able to change and improve ourselves. Thus we ask for one more year in which to continue this journey of change and improvement. We do not make the case to God that we are deserving of another year or deserving of blessings, rather that although we are undeserving (as our confessional prayers have pointed out), we contain within us the potential for righteousness and need time to actualize this potential.

Throughout the period of Rosh Hashannah and Yom Kippur, the shofar is blown regularly. The shofar and its sounds are complex symbolic images that call all Jews together and remind us of the power of these days. There are many beautiful images that the Rabbis of the Talmud attach to the shofar and its sounds. In its simplest form, the shofar connects us to our ancient history when we functioned in a tribal system but used the shofar to maintain communication and unity. (On Yom Kippur, the shofar is blown only once, one long blast at the very end of the holiday.)

Before Yom Kippur begins, every Jew is urged to undertake one other action that is not merely preparatory to repentance, but integral to the process: requesting forgiveness from human beings against whom one has committed transgressions. This is necessary in order to wipe the slate of interpersonal relationships clean before the start of the holiday, since only sins human beings and God are addressed during Yom Kippur itself.

A good place to request forgiveness from family members is at the seudah hamafseket, the meal before the Yom Kippur fast. The meal should be substantial, following the talmudic dictum that it is a mitzvah to eat on Erev Yom Kippur, just as it is a mitzvah to fast on Yom Kippur itself. The meal begins with the traditional hamotzi blessing over a challah); because Yom Kippur has not actually started yet when the meal is eaten, there is no Kiddush (sanctification over wine) recited.

After the meal, candles are lit to usher in Yom Kippur. Then the Shehecheyanu-blessing, thanking God for enabling us to reach this season, is recited and the fast begins. Many parents bless their children with the priestly blessing before leaving for the Kol Nidre service with which the holiday begins, and people wish each other “an easy fast.”