The Center for Jewish Identity and Culture
Beit Morasha of Jerusalem
‫בית מורשה בירושלים‬
The Center for Jewish Identity and Culture and
Robert M. Beren College
ROSH HASHANAH
“Identity and Purpose” Educational Kit
Beit Morasha of Jerusalem | Kiryat Moriah Campus | 3 Ha’askan Street | POB 29253 | Jerusalem 91291 Israel
Tel. +972-2-6216461 | Fax: +972-2-6216480 | [email protected] | www.bmj.org.il
The following study guide was originally published in Hebrew
as part of Beit Morasha of Jerusalem’s Identity and Purpose
Jewish and Zionist Values and Identity Program for the Israel
Defense Forces. Conducted in collaboration with the IDF
Education Corps, this pluralistic, multi-dimensional leadership
training program cultivates “commander educators” who are
equipped to strengthen the Jewish and Zionist identity of the
soldiers under their charge, increase awareness of Jewish
values, and heighten motivation for meaningful military service.
Beit Morasha gratefully acknowledges the work of Rabbi Fred
Schwalb and Shira Pasternak Be'eri in translating and adapting
this material for use in civilian settings throughout the world.
Beit Morasha would also like to thank the following for their
generous support for the Identity and Purpose Program:
The Russell Berrie Foundation
The Robert M. Beren Foundation
Friends of the IDF
The Schusterman Foundation - Israel
The Claims Conference
The Koschitzky Family Foundation
The U.J.A. Federation of New York
General Shlomo Goren, Military Chaplain, blows the shofar upon the liberation of the Old City of Jerusalem in 1967
1
INTRODUCTION
The holiday of Rosh HaShanah is an excellent educational opportunity to stop for a
moment, turn away from day-to-day matters, and focus on the content, meaning,
and values of the holiday that are relevant to contemporary life.
On the following pages, you will find material on a number of subjects that is
designed to serve as the basis for expansion, discussion, and further thought
regarding the educational and moral meanings that are derived from the story of the
holiday.
Subjects covered in this study guide include:
•
•
•
Leadership – “May we be at the head and not at the tail”
Responsibility
“Apples and honey” – Hope for new beginnings
Historical Background
•
Rosh HaShanah is observed on the first day of the month of Tishrei.
Speak to the children of Israel, saying: "The first day of the seventh
month shall be a day of complete rest, proclaimed with the blast of
horns, a sacred occasion.”
- Leviticus 23:24
Two months, Nisan and Tishrei, compete with each other in the life of
Israel to determine which one will be the first: Nisan, which is "rosh
hachodashim" (“the first of the months”) and Tishrei, which is "rosh
hashanah" (“the first of the year”). In the beginning, Nisan really was
the first of the months. In Nisan, the Children of Israel left Egypt, the
Tabernacle was established, and the Children of Israel crossed the
Jordan and conquered the first city in the land of Canaan: Jericho.
Over time, it became apparent that the People was accustomed to
gather together at the location of the Tabernacle during the month of
Tishrei, a time when they were free from work in the fields, rather
than in Nisan, when they were busy planting the summer crops.
- From The Meir Nativ Encyclopedia of Practices and Customs in Israel (Massada Press, 1960)
2
•
The name "Rosh HaShanah" denotes the beginning of the new Hebrew year. This name
is not mentioned in the Torah; rather, it appears once in the Prophets (in the Book of
Ezekiel, chapter 40, verse 1), where it is not clear whether the subject is Rosh
HaShanah as it is practiced today.
•
The first use of the name "Rosh HaShanah" for the Tishrei holiday is the Mishna:
There are four Rosh Hashanahs:
The first of Nisan is Rosh HaShanah for kings;
The first of Elul is Rosh HaShanah for the tithing of animals;
The first of Tishrei is Rosh HaShanah for years, for the
Sabbatical years [for the calculation of the seven year cycles
between leaving fields fallow], and for the [fifty year cycle of]
the Jubilee years.
The first of Shvat is Rosh HaShanah for trees, according to the
House of Shammai; according to the House of Hillel, it is the
fifteenth of Shvat [Tu Bishvat].
-Mishna, Tractate Rosh HaShanah 1:1
M ai n Cus t o m s
Blowing the Shofar (Ram’s Horn)
Blowing the shofar is an inseparable part of the atmosphere of the Days of Awe and
of the days of Slichot (“penitential prayers”) that precede the High Holidays, when the
shofar is blown every morning. The piece de resistance is the blowing of the shofar
during Rosh Hashanah and at the end of the Yom Kippur fast. In fact, another name
for Rosh HaShanah is Yom Truah – “the Day When the Horn is Sounded." This name
appears in the Book of Numbers: (29:1).
3
And in the seventh month, on the first of the month, shall be a
sacred occasion for you. You shall do no work; it shall be a Day
when the Horn is Sounded.
- Numbers 29:1
Tashlich (“Casting off”)
The Tashlich prayer is recited on the first day of Rosh HaShanah, after the mincha
(afternoon) prayer service, at the banks of a natural body of water (e.g. river, ocean,
pond, sea) or at a place from which such a body of water can be seen. In this prayer,
we express our desire to cast off our sins, to repent and to remain free of sin. The
name "Tashlich" is derived from one of the verses of the prayer, which reads: “And
you shall cast off (“v’tashlich”) your sins into the depths of the sea.”
Symbolic Foods
On Rosh HaShanah, we eat a variety of foods that express our hopes and wishes for
the coming year. These symbolic foods are seen as being auspicious "signs" for the
New Year by virtue of certain characteristics that they have or of puns related to their
names. Prior to eating each food, an appeal is recited that begins with the words
Yehi Ratzon – “May it be Your will, Lord our God and God of our ancestors…. ” The
most famous symbolic food is apple dipped in honey as an expression of our hope
that God will “renew for us a good and sweet year.” Similarly, after eating the head
of a fish or a sheep, it is customary to recite: “May it be Your will, Lord our God and
God of our ancestors, that we be at the head and not at the tail.” After eating a piece
of beet (in Hebrew: selek), we say “May it be Your will . . . that our enemies and
those who hate us shall depart (in Hebrew – yistalku) from before us.”
4
Significan ce
•
Rosh HaShanah is mentioned in Scripture as the first day of the seventh month: “In
the seventh month, on the first of the month” (Leviticus 23:24). Beyond this, there is
no explanation of the significance of this holiday in the books of the Torah. The
customs that are mentioned in the Torah are the blowing of the shofar and the day's
classification as a Shabbaton - a day of rest and a national holiday. For this reason,
some say that in the Biblical era, Rosh HaShanah was a day of joyous celebration.
•
It was during the period of the Second Temple and the era of the Mishna and Talmud
that the day took on the significance of the "Day of Judgment" – the day on which
individuals and the community are judged for their actions during the previous year.
The idea behind the "Day of Judgment" is that the universe was created according to
law and order and that humankind must behave accordingly.
There is righteous
judgment in the world, and the duty of humanity is to behave in a manner that will
repair society so that the law and order demanded of use will be maintained. Every
act of every human being is weighed on the scales of justice, and every person’s
behavior determines the balance for themselves, their community, and the world.
According to the Mishna, the Judgment of Rosh HaShanah is not only for the People
of Israel but rather “for all who inhabit the earth.”
•
The establishment of Rosh HaShanah as a Day of Judgment is also connected to the
creation of humanity and of the world on Rosh HaShanah. Similarly, Yom Kippur is
observed as the day on which one’s fate is inscribed and sealed. These two holidays
are connected: Rosh HaShanah and Yom Kippur are a time of cheshbon nefesh (selfevaluation), of seeking atonement, and of repentance through contrition for
improper behavior. Over the course of the years, a web of customs formed leading
up to this holiday. It starts during the month of Elul, when the slichot prayers of
penitence are recited, and culminates in Rosh HaShanah and Yom Kippur – the Days
of Awe – with the days between the two known as the "Ten Days of Repentance.”
The common denominator of this entire period is feeling contrition for immoral
actions during the year and seeking atonement for them.
5
LEADERSHIP: “MAY WE BE AT THE HEAD AND NOT AT THE TAIL”
As mentioned in our introduction to Rosh HaShana, it is customary to eat the head of a fish or
the head of a lamb on Rosh HaShanah and to say the following pronouncement for this
symbolic food:
“May it be Your will, Oh Lord our God and God of our
ancestors, that we should be at the head and not at the tail”
In this section, we will explore what the pronouncement "that we should be at the head and not
at the tail" might mean for I.D.F. officers and soldiers in a unit and will examine what demands
we make of ourselves and of others around us with regard to leadership. (In civilian settings, we
can consider what "that we should be at the head and not at the tail" could mean for executives
and for workers.)
For Thought and Discussion
•
What is the meaning of “at the head”?
•
What is required of commanders and soldiers in IDF units to ensure that they will be at the
head and not at the tail? (What is required of us in our work places to ensure that we are at
the head and not at the tail?
6
The Leadership of Moses
And it came to pass in those days that Moses grew up and went out
to his kin, and saw their suffering. He saw an Egyptian man striking
a Hebrew man, one of his kin. He looked to and fro and when he
saw no one was there, he struck the Egyptian and hid him in the
sand.
When he went out the next day, there were two Hebrew men
fighting. And he said to the offender: "Why are you striking your
neighbor?’"
The man replied: "Who appointed you ruler and judge over us? Do
you plan to kill me like you killed the Egyptian?"
Moses was afraid and said: "Surely, the matter is known.’
And Moses fled from before Pharaoh.
And he arrived in the land of the Midianites and sat down by a well.
The Midianite priest had seven daughters. They came and drew
water and filled the troughs to water their father’s flock. But the
shepherds came and drove them away. And Moses rose up and
helped them and watered their flock.
- Exodus 2:11-17
For Thought and Discussion
• What type of leadership did Moses display?
• What is your opinion concerning his actions and choices?
• Did Moses really have to kill the Egyptian who was striking the Hebrew slave?
• Is there a difference between evil thoughts and evil deeds?
7
The Midrash Exodus Rabbah contains the following legend about the leadership of Moses:
Moses the Shepherd
Our rabbis said that when Moshe Rabenu (“Moses our master”),
may he rest in peace, was shepherding Jethro’s flock of sheep in
the wilderness, one kid ran away from him. Moses ran after the
kid until it reached Chasit. Upon reaching Chasit, the kid chanced
upon a pool of water and stopped to drink.
When Moshe caught up to the kid, he said: “I hadn’t known that
you had run away because you were thirsty! You must be tired.”
He mounted the kid on his shoulders and began to walk.
The Blessed Holy One said “you have shown mercy in shepherding
a flock that belongs to mortals in this manner; thus shall you
guide my flock Israel.”
- Midrash Exodus Rabbah 2:2
For Thought and Discussion
•
In your opinion, were the actions of Moses described in the previous excerpt (the Biblical
account of Moses killing the Egyptian) compatible with the concern that he exhibited
toward the kid from the flock in the story above?
8
RESPONSIBILITY
The period between Rosh HaShanah and Yom Kippur is a period of cheshbon nefesh (“soul
searching”) and self-examination. The concept of "responsibility" is tied to perpetual selfexamination which, in Judaism, reaches its apex at this time of the year.
Excerpt from the Ethical Code of the IDF
Responsibility: The soldier shall see himself as an active partner in
defending the security of the State, its citizens and inhabitants.
The soldier shall always perform with open involvement, initiative,
diligence, and discretion within the framework of his authority,
and must be willing to take responsibility for the outcome of his
actions.
- From the Document "The Spirit of the IDF"
9
From the Children's Story "The Adventures of Miki Mahu"
By the poet Abraham Shlonsky
“And now tell me Ruth:
What is the meaning of responsibility?”
“Responsibility?” she asked
“That's a stupid question. Responsibility is a matter of . . .
Perhaps I can explain it by bringing an example:
If every button on Ruth’s pants fell off,
Even a lump of clay would know that something was amiss.
But if by some miracle, one button was left,
It would bear the entire responsibility for her pants.”
-
From The Adventures of Miki Mahu by Avraham Shlonski
(Sifriat Poalim: 1971)
For Thought and Discussion
•
Are there situations in which all responsibility falls upon the shoulders of the leader, like
the lone button in the poem above? If so, do you think this is the way it should be?
10
Responsibility and Understanding
What does responsibility mean? How do we establish whether a
person who has committed a crime is responsible for his/her
actions? According to Israel’s criminal code, "a child is not
responsible for his/her actions prior to the age of nine." Between
the ages of nine and twelve children are responsible for their
actions, according to the law, only if it is proven that they
understood that the act was illegal at the time that they committed
the crime. From the age of twelve and up, children are responsible
for their actions but special laws require that they be under
supervision and not every punishment stated by the criminal code
may be applied to them. According to the law, "from the age of
eighteen and up, every person is responsible for their actions.”
Nevertheless,
those with
mental
illnesses
are
exempt
from
responsibility if it is proven that as a result of their mental illness,
they either did not understand or did not know what they were
doing. The law also relates to people who are drunk in the same
manner: if, due to their drunkenness, they didn’t understand what
they were doing, they will be sent to a psychiatric hospital or;
otherwise, they will be held responsible for their actions. (Source:
Encyclopedia Hebraica.)
It is thus clear that there is a close connection between knowledge
(or understanding), maturity, and responsibility….
-Amira Sapir,
From the website of the Center for Educational Technology (CET)
For thought and discussion:
•
Are there situations in which it is expected of a soldier (or a private citizen) to be
responsible even though s/he does not have full knowledge or understanding of the
task or mission at hand?
11
Responsibility and Understanding (Continued)
… We all know the story from the Torah of Adam and Eve in the
Garden of Eden. Adam and Eve didn’t resist temptation; they ate
from the ‘Tree of Knowledge of Good and Evil’ and were expelled
from the Garden of Eden. Reading the story, one can make a few
assumptions:
• "To know" means to be capable of distinguishing between
good and evil.
• "To know" means to be able to distinguish between good
and evil; it means to be God-like.
• Adam succumbed to temptation and didn’t follow the law;
he was not able to distinguish between good and evil (this
was the case prior to the eating from the Tree of
Knowledge).
• Adam was entitled to live in the Garden of Eden so long as
he remained ignorant.
Precisely when he changed and
became a moral creature, capable of distinguishing between
good and evil, he was no longer entitled to life in the Garden
of Eden (lest he would also eat from the Tree of Life).
From these assumptions it is possible to draw a number of conclusions
concerning the moral outlook of the authors of the story and of the
tradition that preserved it. It seems that to be God-like means to be
capable of thinking, of exercising discretion. The first measure of
discretion is the ability to distinguish between good and evil.
This
ability to differentiate enables people to arrive at decisions that shape
their deeds.
Life in the Garden of Eden was free of responsibility because it was
without knowledge, understanding and moral reasoning. The story of
the Garden of Eden teaches us that a person lacking in knowledge is
likely to be tempted to do evil and to transgress the law.
When humankind was given knowledge and the capability of judgment,
we received the possibility of critically examining our deeds, of making
informed decisions based on knowledge, and of choosing whether to be
good or bad. This is obviously an enormous responsibility. People must
be master and judge of their own actions. The well-known Hebrew
saying ‘to live in the Garden of Eden of fools’ refers to simple people
who go through life without understanding and without any sensitivity
regarding what happens to them or to those around them.”
-Amira Sapir,
From the website of the Center for Educational Technology (CET)
12
For Thought and Discussion
•
According to the excerpt on "Responsibility and Understanding," responsibility stems
from the ability to think and to exercise discretion. To what extent is it possible to
develop this capability among the commanders and soldiers who are serving beneath
you? (In civilian settings: to what extent is it possible to cultivate this ability among
employees, students, congregants, etc.?)
•
To what extent do you as an officer (or as a leader, executive, etc.) feel that you have
the ability to discern? What might impair this ability?
Education and Responsibility
The Hebrew word for responsibility – ‫"( אחריות‬achrayut") – contains
many words and meanings within it:
• ‫“ ( אח‬ach”) – Hebrew for brother. A soldier (and, indeed, all of
humanity) is first and foremost a person and a comrade.
• ‫“( אחר‬acher”) - Hebrew for “other.” Diversity between soldiers – in
terms of personality, culture and ideas - is a benefit to the unit
rather than a hindrance (as in any group in society).
• ‫“( אחרי‬acharai”) – Hebrew for "after me!" (A reference to the
tradition in the IDF that officers never order their troops to go into
battle by saying “forward, march” but rather, “after me!”) An officer
guides his or her soldiers professionally, morally, and socially.
(This is true of any executive or leader who has subordinates or
followers.)
• ‫“( אחריו‬acharav”) – Hebrew for “after him.” Leaders must have the
ability to delegate responsibility to others and to follow their lead.
• ‫“( חרות‬cherut”) – Hebrew for “freedom.” Leaders must maintain an
educational atmosphere that is open and allows for as much
freedom as possible.
• ‫ת‬-‫א‬
(Aleph-taf)
–
Hebrew
for
“A
to
Z.”
Education
is
a
comprehensive whole that contains different components and is
tailored to the needs of the unit or group.
-
From the teachings of Rabbi Shlomo Fox,
Former Educational Director, Identity and Purpose
13
U'Netaneh Tokef
The hymn U’Netaneh Tokef (“We Declare the Sanctity of this Day”) is the most famous hymn
recited during the Yamim Noraim (“Days of Awe”).
We declare the sanctity of this day
For it is filled with terror and trembling,
On this day we sense Your dominion
As we direct our attention to Your throne of lovingkindness
On which You sit in truth
Truth because You are Judge and Admonisher
And All-Knowing ….
The great shofar is blown,
And a still small voice is heard
The angels are dismayed,
They cry out in trembling
And they say:
‘Behold, Judgment Day’
To pass judgment on the heavenly host,
For they are not innocent.
And all pass before You
Like a flock of sheep.
As a shepherd counts his flock
Passing his sheep under his staff
So you review and count
And judge every living being
Decreeing the destiny of every living being.
On Rosh HaShanah we are written down
And on Yom Kippur our fate is sealed
How many shall leave this world and how many will be born
Who will live and who will die
Who in the full measure of life and who’s life will be cut short
Who by water and who by fire
Who by the sword and who by wild beast
Who by famine and who by thirst…
14
(Continues)
And repentance, prayer, and righteousness
Remove the harshness of the judgment
It is true that You are their Creator,
And you know their character
For they are flesh and blood
Man’s basis is dust and his end is dust
Hazarding our lives brings us our bread . . .”
- From the U'Netaneh Tokef prayer by Rabbi Amnon of Mainz
15
The Origin of the U'Netaneh Tokef Hymn
Following is the historical background of this prayer, which is recited during the repetition of
the Amida (silent devotional prayer) during the Musaf (additional) service of the High Holidays.
Frequently, Tradition attributes the authorship of sacred works to
ancient origins, whereas researchers attribute it to a later period.
In the case of the U’Netaneh Tokef prayer, the opposite took
place. The hymn U’Netaneh Tokef was found among papers in a
genizah [traditional storage place for documents containing the
Holy Name] and in ancient High Holiday prayer books, but
tradition attributes it to a legendary figure who lived in the 12th
Century, Rabbi Amnon of Mainz, Germany (his name Amnon being
from the Hebrew root for “faithful.”)
According to legend, the local ruler demanded that Rabbi Amnon,
the greatest scholar of his generation, a model of perfection,
convert from his religion. In order to put off the request, Rabbi
Amnon said he would think about the matter for three days. After
that, however, he regretted that he hadn’t refused the request
immediately. On the third day, when Rabbi Amnon did not appear
before the ruler, he was brought before him against his will. He
proposed that they cut out his tongue because it misbehaved
when it didn’t refuse the possibility of conversion immediately.
The ruler, however, preferred to punish his legs since they were
the part of his body that did not transport him. Rabbi Amnon was
tortured with terrible torments. They cut off his limbs and poured
salt on his wounds.
This event occurred close to Rosh HaShanah. Rabbi Amnon was
returned to his home, and when the holiday arrived, he asked that
he be taken to the synagogue. There, before the chanting of the
Kedushah prayer, he raised his voice and composed the
U’Netaneh Tokef prayer.
Upon completing the prayer, he
departed from this world.
On the third day after his passing, Rabbi Amnon appeared to
Rabbi Kalonimus and commanded him to disseminate the hymn in
all the congregations, and thus he did.
- Adapted from Wikipedia Hebrew
16
U'Netaneh Tokef in Contemporary Israel
In 1988, the late Israeli composer Yair Rosenblum came to Kibbutz Bet HaShita and participated
in a memorial ceremony for eleven sons of the Kibbutz who had fallen during the Yom Kippur
war. After hearing the prayers and hymns recited, he composed a modern melody for the
ancient U'Netaneh Tokef prayer. (A rendition of this tune can be heard on the internet at
http://www.piyut.org.il/tools/player.html?quality=good&per=http://media.snunit.k12.il/piut/GoodQuality/225
2.wma&d=n .) The following article by Dr. Gili Zivan alludes to this modern composition.
U’Netaneh Tokef
Gili Zivan
…Since the mid-seventies, the trauma of the Yom Kippur War has
also sought to force its way into the High Holiday Prayerbook with
the help of Yair Rosenblum's remarkable tune for Unetaneh Tokef.
His tune is simultaneously the most ‘Israeli' and the most 'Jewish'
as possible. Even if I were to hear this tune tens or hundreds of
times, it would not stop touching me anew each time.
What is so unique about this hymn? Why does it continue to thrill
hearts after hundreds of years? Why has it become the anthem of
Rosh Hashanah and Yom Kippur as much for secular as for
religious Jews in Israel during the last few years?
source of its power?
What is the
I think that one of the remarkable things about this hymn is found
in the dramatic shift in the middle of the song, from the feeling of
absolute dependence on God to the faith that we are nevertheless
capable of influencing our world....
...From the image of the shepherd guarding his flocks we move on
to the "writing of the verdict" and to the dramatic stanza in the
song which describes the sense of the fateful decision:
On Rosh HaShanah our fate is inscribed
And the Fast of Yom Kippur our fate is sealed.
How many will pass from this world
And how many will be created?
Who will live and who will die? . . .
Who will be at ease and who will be afflicted?
Who will be exalted and who will be humbled?
Who will be enriched and who impoverished?
17
(Continues)
And then, suddenly, the melancholy, wailing song changes, and
the cantor and congregation cry out:
And repentance and prayer and righteousness
Decrease the severity of the judgment!
…What
do
the
words
"and
repentance
and
prayer
and
righteousness decrease the severity of the judgment" mean? Is
this some kind of magical incantation?
Repentance, in my opinion, is found on a different plane entirely.
Indeed, we apparently do not rule our own lives and everything is
decided from Above. But this is only one part of the human
experience. The meaning of being human is not only to be
powerless; to be human means to influence events.
How? By means of our ability to change ourselves, to create
ourselves anew. This is a very difficult psychological task, but it is
possible. In the language of the Tradition, this deep psychological
process is called “repentance.”
Repentance is the courage to acknowledge those parts that we
wish to change in our personalities, to admit our weaknesses, and
to stride, with small steps, in a direction that is different to the
direction that we have traversed in the past. This is an emotionally
wrenching process – a process that saps one’s spiritual energy
and strength. But Judaism believes that the process is possible.
This is the basic premise that is behind the idea of repentance
and The Days of Repentance which are now at their peak.
For thought and discussion
• What conflict in the hymn U'Netaneh Tokef is Gili Zivan speaking about in the text above?
• Do you think there is a place for “repentance” in the sense of a process of personal change
in the army? In your workplace? In society in general?
• In what situations can a soldier (or anyone else) consider these very same questions,
unrelated to Rosh HaShanah?
18
Rosh Hashanah and Judgment before God
A person’s place in the world is not a function of a judgment
passed upon him or her at a specified time; rather, it is an
expression of his or her set and constant place before God.
A person is always standing before God. Every time a person lifts
a finger, it is significant – one is judging oneself. From this we
can conclude that if one is aware of constantly standing before
God, then not a single moment in ones life is a moment in which
he or she is not up for judgment. If that is the case, what is Rosh
HaShanah for?
Based on this background, we may assert that
Rosh HaShanah is not the Day of Judgment; rather, it is “The Day
of the Blowing of the Shofar” and “Memorial to the Shofar
Blowing,” which is intended to remind us of the fact that we are
always in a process of continual judgment.”
- Conversations on the Holidays and Religious Festivals of Israel,
Prof. Yeshayahu Leibovitch, scientist, philosopher and theologian, 1999
For thought and discussion
•
In the text above, according to Prof. Leibovitch, what are people inclined to forget?
What does the shofar (“the blowing”) remind them of?
•
In your I.D.F. unit (or in your workplace or synagogue) are there routine opportunities
and processes for self-examination?
19
APPLES AND HONEY: HOPE FOR NEW BEGINNINGS
On Rosh HaShanah we mark the beginning of a new year, and wish one another a good and
sweet year. The beginning of the year offers the opportunity for changes in our relationships
with those around us. Frequently the connection between two people comes to a dead end, in
which neither side wins. Rosh HaShanah reminds us to give those around us another chance a real chance to begin anew.
We All Need Grace
Lyrics: Natan Zach | Music: Ilan Wurtzberg
We all need grace
We all need a human touch
To acquire warmth without paying for it,
To acquire it by human touch.
To give without wanting to take,
And not out of habit.
Like the shining sun,
Like a falling shadow.
Come, I'll show you a place
Where it’s still possible to breathe.
We all want to give
But only few of us know how.
Now we must learn
That happiness doesn’t smile,
That what was once given
Will never be taken away.
That there is a meaning in all this,
Even after the meaning ends…
Come and I’ll show you a place
Where the light of day still shines.
We all want to love,
We all want to be happy.
So that things will be good for us,
So that we will have strength.
20
The Test of the Three Strainers
Once, a person went to Socrates and said:
“Have you already heard what they’re saying about your friend?”
“No,” answered Socrates, “but before you say anything, tell me:
Did you pass the rumor about my friend through three strainers?”
“What sort of strainers?” asked the visitor.
“The first strainer," said Socrates, "is the strainer of truth.
Are you sure that what you’re about to tell me about my friend is true?”
The visitor hesitated:
“Actually, I’m not sure. I heard the story from someone else.
What's the second strainer?”
“The second strainer” said Socrates “is the strainer of goodness.
Is the thing you’re about to tell me about my friend something good?”
“Quite the contrary. It’s something dreadful and terrible.
And what is the third strainer?”
“The third one is the strainer of necessity,” continued Socrates.
“Is it necessary to tell me this terrible thing about my friend, the truth
of which is doubtful?”
After a pause the visitor said: “No, it’s not really necessary”
“Then, keep silent,” said Socrates.
- From the holiday archives of Kibbutz Beit HaShitah
For thought and discussion
•
In this story, what is more important than the truth to Socrates?
•
Do you ever encounter situations in your daily life in which you
would prefer not to know about something?
•
Do you pass the subjects that arise in your life through the three
strainers described? If not, what strainers, if any, do you have?
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Recipe for A New Years Cake
(Makes 12 portions)
Preparation:
Take 12 months.
Clean well removing pettiness, bitterness, stinginess, and anxiety.
Divide each month into 29 to 30 days
So that it is sufficient for the entire year.
Mix in a large bowl:
3 cups work
2 cups good mood and humor
3 Tbsp. optimism
1 Tbsp. patience
A handful of tact
A pinch of understanding and mutual respect.
Pour a large quantity of happiness into the entire mixture
And melt together with the warmth of love.
Garnish the pastry with sprigs of attention,
And serve daily in an upbeat mood.
May it be a good year for all;
May it be God’s will.
- From the holiday archives of Kibbutz Beit HaShitah
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The Gardeners are Sad Today
By Leah Goldberg
The gardeners are sad today.
But the farmers
Are blessing the rain.
And the two of us
Are bewildered
Hiding our eyes
From one another.
Let’s be smart: Don’t ask
What grew, what withered,
And what was uprooted from the heart.
This storm
Will soon pass,
This question
Will soon be forgotten.
Look up there, over the tower,
A rainbow can already be seen.
For thought and discussion
•
This poem describes the cyclicality of Nature. The storm always
passes and is followed by the rainbow. Is the cyclicality described
in the poem also applicable to your daily life and to your
relationships with people?
•
In your opinion, what message does the poem intend to convey in
this context?
•
In this poem, the rain – the crisis – is described as both
encouraging growth (the perspective of the farmers) while having
the potential to destroy (the perspective of the gardeners). Have
you encountered situations in your unit (or workplace or
synagogue) in which one person's "blessing" in another's "curse"?
How should one deal with such situations?
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We hope that you enjoyed this English adaptation of The "Identity
and Purpose" Rosh HaShanah Educational Kit, which was originally
created as part of Beit Morasha's Identity and Purpose Jewish
Identity and Values Education Program in the IDF.
As you sit at the holiday table with family and friends, exploring
the themes of leadership, responsibility, and renewal that are
raised in this study guide, you will be discussing the same issues
that commanders of Israeli combat units are exploring with their
soldiers in the field, as they defend the Jewish national homeland.
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