THE SHOFAR: BLASTING THROUGH TO OUR TRUE SELF

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1 I'd THE SHOFAR: BLASTING THROUGH TO OUR TRUE SELF like to present three puzzling teachings of our Sages concerning the shofar we blow on Rosh HaShanah, and explain how they can all be understood through one fundamental concept. in confusing us all year round! Hasn t he learnt already from thousands of previous Rosh Hashanahs that this is not the shofar of the Final Redemption, but rather just the shofar of the Jews in the synagogue on the Day of Judgment? emanates from the soul itself. Not everyone can hear this, and no-one can hear it like G-d. At the crucial moments when G-d judges us in accordance with who we are then and there, we want more than anything to reconnect to this core emotion and will. First of all, why do we use a ram's horn, and not the horn of some other animal? The Sages tells us that this brings up before G-d the memory of Isaac bound on the altar, prepared to be offered up as a sacrifice. G-d then promises to view us as if we prepared ourselves as a sacrifice before Him (Rosh HaShanah 16b). Now, we might wonder, does G-d really need symbolic reminders of Isaac s self-sacrifice? The moments of history lay before Him like the words on a paper before the eyes of the reader. G-d does not need a symbolic horn to recall Isaac bound on the altar, and the ram which ultimately substituted for him. One more question. In the Mussaf prayers on Rosh Hashanah, we speak of G-d this way: כי שומע קול שופר אתה ומאזין תרועה ואין ( דומה לך because you are One who listens to the sounds of the shofar, and you hear the Teruah sound, and there is none like You... This seems to imply that G-d has a special ability to hear something in the sounding of the Shofar that no one else can. What can this possibly be? We may have been oblivious to the secret of the shofar during the entire year. We may have acted in a manner that was not in accord with this core will. But it is there. Rebbe Nachman of Breslov would say that a Jew is like an onion. The more you peel, the more tears come out. We Jews may have many levels that cover our true identity. But the shofar peels them away. On Rosh HaShanah and Yom Kippur, when we wish we would have been able to be better, more real, more spiritual and we feel a tear roll down onto the Machzor that is an expression of our true self. And that is exactly how we want G-d to see us when He comes to judge us. Another puzzle: Our Sages explain that we sound the shofar blasts twice on Rosh HaShanah once while congregants are seated and then again while they are standing in prayer in order to "confuse the Satan." It will cause him to fear that the Final Redemption has arrived, and that his career is over. We want to confuse the Satan so that he does not testify against us during these crucial moments of judgment. Now, again, we might wonder about this: How can a ram s horn confuse an angel especially the angel who specialized The key to all three of these puzzles is the unique capacity of the shofar to wake us up spiritually and put us in touch with our core desire to act in accordance with the will of the King of Kings, and to serve Him with our entire being like our Patriarch Yitzchak. This desire is deeper that any personal desire, will, or want. Although we may not have been fully cognizant of it (in ourselves or others) during the year, it is still deep within us. It is an unspoken emotion, one that can only be awakened and expressed through the sound of the shofar a sound that The Satan works overtime all year long to ensure that this does not happen. His mission is to confuse us so that we get out of touch with our true self. When he sees that the core of the Jew is pure and impenetrable to him an inner will that bursts forth on Rosh HaShanah he becomes frightened, thinking that he is finished. He knows that if we uncover this level of our true identity, then we will ultimately see the Final Redemption accompanied by the powerful blasts of the great ram s horn. Tizku Leshanim Rabot, Rabbi Isaac Farhi

2 Mindset & Attitudes to Aid Rosh Hashana Prayers Hashem is our King This is the theme of all our Rosh Hashana prayers. I want the whole world to know that. We as servants of Hashem must be humble. (The shofar is bent to remind us to bend ourselves.) All our requests are for gifts: we have no demands. We aren t asking for a raise (last year s health, happiness & more) We lost our lease and nothing can be taken for granted. Not only are we asking for future success, we appreciate everything that we received last year. One can have that in mind during Modim. Prepare in your mind a New Year resolution. Something religious that you will strengthen yourself in, so that you are considered a penitent person. Think of all the tragedies that happened in the past year, and realize that they were all decided last year on Rosh Hashana. All the requests that I have are so that I can serve Hashem better. Strengthen your belief in the power of prayer, especially in these ten days. Respect prayer, no idle talk in shul or talking during Hazara. I view myself as part of the Jewish nation: we are one body, I realize I can t stand on my own merit.

3 To do the Will of our Father in Heaven May it be your will, Hashem, our G-d and the G-d of our forefathers, that we be as the head and not as the tail. LeRosh that we be as the head and not as the tail. The initials are Lamed, Reish, Alef, Shin, that are the acronym of La asot Rason Avinu sheb shamayim = To do the will of our Father in Heaven. Why near a body of Water? The custom of saying Tashlich is to recite the prayers near a body of water. Why can t we just throw away our sins in a field? The Ramah explains a reason for this custom. As one gazes at the water, at the expanse of the ocean, it should bring us back to the realization that at the time of Creation, the entire planet was covered with water. Hashem then commanded the water to gather into seas and rivers so that it would allow dry land to be seen. Man was thus enabled to live and flourish there. One sees strong waves lapping on a waterfront especially in stormy weather as it tries to flood the earth. However, simple, humble, flat sand forms a formidable barrier that defies these powerful, forceful and mighty waves. What does this prove if not Hashem s tremendous and awesome might? Bearing this in mind we can understand why we recite the psalm 24 'ledavid mizmor' on Rosh Hashana: He founded it (the earth) upon seas and established it and the sea, cannot succeed in drowning the earth. Proof that To Hashem is the earth and its fullness, the inhabited land and those who dwell in it! These thoughts inspire a person into realizing that he is a mere nothing - and that he must do teshuba- Now! Laughter Hear your Father, your King, Creator & Sustainer of the Entire universe saying to you: I have given you the gift of laughter. The laughter of an infant gives a parent the most intense joy. Laughter is a gift to humans; animals can t laugh. Laughter can dismiss the darkest feeling in an easy way. Use my gift to heal and encourage. Use my gift to cheer the despondent and the depressed. Use my gift to uplift and inspire, to teach and to counsel. Use my gift to break anger and resentment. Laughter is powerful. It can easily destroy the false power of idolatry and illusions. Laughter can be sweet or it can be bitter. Never use this gift to belittle any of my children. Don t use laughter to humiliate or embarrass. Don t use laughter to mock what should be respected, or as a defense against taking seriously that which should be taken seriously. I have given you laughter as a pain-killer; never use it to cause pain, for laughter can kill. Use my gift of laughter as I would want you to. Remember to laugh when you take yourself too seriously. Remember to laugh when you need a lift. Look forward to the day in the future when everyone s face will shine with laughter. Kaparot Kaparot this year will be held at: Ohel Simha Congregation 295 Park Avenue, Elberon > sepember 8, :00 am - 6:00 pm < Cost per chicken $11

4 Doing it Right on Rosh HaShana Candle lighting Candles are lit both nights of the holiday. On the second night, the candles must be lit from a pre-existing flame. See the prayer schedule for the proper times. Ten Days of Teshubah Beginning on Rosh HaShana through Yom Kippur are the Ten Days of Teshubah (Repentance). Obviously, we must try to better all aspects of our lives in these days in order to merit a good year. The prayers of these days have many changes and additions, so we must be extra careful when we pray. The most important change is 'Hamelech Hakadosh', which if not substituted for the usual ending, invalidates the prayer, and the Amidah must be repeated. Symbolic Dishes On the nights of Rosh HaShana we eat certain foods which, because of their names, are a good sign for the coming year. Follow the mahzor as to the order and when to make the blessing. Shofar The misvah of blowing the shofar is the only distinction the Torah gives to Rosh HaShana. Although we do not ask for forgiveness in our prayers on Rosh HaShana, the sound of the shofar should bring us to thoughts of repentance, thereby confusing the Satan and assuring us of a good year. Our custom is to blow 101 sounds and, from the time of the beracha until the last sound, we are forbidden to talk about anything not related to the prayers. Tashlich Tashlich is done, on the first day after Minha we gather near a body of water and say certain prayers, including the verse that says our sins will be cast into the water. Please note that it takes more than emptying our pockets over the water to get rid of our sins, and we should use this opportunity as a time for self-reflection. Som Gedalia Since Rosh HaShana is followed by Shabbat, the fast is postponed and will be on Sunday, September 8th. This a fast day that commemorates the assassination of Gedaliah ben Ahikam. All adults are obligated to fast from 5:13 to 7:47 pm Succah As a sign of our preoccupation with Misvot, it is customary to begin building a Succah (or at least planning to) right after Rosh HaShana. With this we show our hope that Hashem will inscribe us for a year of life. Erub Tabshilin We may not cook from one day of the holiday for another day of the holiday or for Shabbat. By making an Erub Tabshilin cooking on Friday for Shabbat is permissible. This year we must make an Erub on Wednesday before Rosh Hashana (and also Succot & Shemini Aseret ). We take a hard boiled egg and a piece of bread and say the blessing below. It is a misva to eat the erub on Shabbat. Baruch Ata Adonai Elo-he-nu Melech Haolam asher kideshanu bemisvotav Vesivanu al misvat erub. (see beginning of machzor for additional prayers)

5 Did you Know? The first day of Rosh Hashanah can never occur on Sunday, Wednesday or Friday. The month of Tishrei is not announced nor is it blessed in the Synagogue on the Shabbat preceding it, as in the case of all other months. G-d Himself blesses this month. Another reason is that we do not want the Satan to know when the Day of Judgement will occur. Adam was created on the first day of Tishrei (Rosh Hashanah), and he immediately proclaimed the Creator as the King and Master of the Universe. This is one of the reasons why the Shofar is sounded on Rosh Hashanah. Rosh Hashanah is the "Coronation Day" of the King of Kings, the Holy One, Blessed be He, it is a day of amnesty and forgiveness. The shofar is also a call to repentance. The first man to repent was Cain who slew his brother Abel on this day. He repented, and his life was spared. There is an opinion to the effect that Isaac was born on Rosh Hashanah, and that is why we read in the Torah about his birth on the first day of Rosh Hashanah, and about the Binding of Isaac (Akaida) on the second. It was on Rosh Hashanah, when Joseph was freed from prison in Egypt, and became Viceroy of Egypt. Ezra the Scribe gathered all the returning exiles from Babylon on the day of Rosh Hashanah, and together with the prophet Nehemiah roused them to passionate repentance and devotion to HaShem. When the first day of Rosh Hashanah occurs on the Shabbat, most communities observe Tashlich on the second day. Why do we want another year of life? On Rosh Hashana we all come to the synagogue and pray for many things, particularly for life itself. Our primary request as we stand in judgment is that Gd should grant us another year of life, but do we ever give thought to why we want another year, why we ask for more life? And do we ever ask ourselves why Gd should want us to remain on earth for another year? Most people want another year so that they can take more vacations, go to more restaurants, and enjoy more of the delights and pleasures that life in this world has to offer. Clearly this ought not to be our motivation when beseeching Hashem for life. During the High Holidays we ask the almighty, Remember us for life for your sake, O living Gd. We ask to be granted life so that we can learn more Torah and perform more Misvot, do more acts of kindness, and continue raising our families in the right ways. We must approach Gd and beg: Please! I have more charity to give, more prayers to recite, more people to help, more Torah to study. My spouse needs me, my children need me. Please let me Live! Rosh Hashana is a time to carefully assess our priorities and determine what precisely we are praying for. This Newsletter is generously Donated in honor Of Maurice Cohen By Marlene & Ikey Dweck & Families With best wishes for a year of good health & happiness

6 Promises In order to avoid breaking our promises we must be careful not to make any promises unless they can be kept. We should not make any promises unless we are certain that it can be kept. People make promises in order to make a good impression. They pledge a large sum to charity, and thus appear that they are very generous. They promise to help at home and thus appear as if they are very kind and helpful. Instead of making a good impression, when they break their promises they actually make a bad impression. The good impression is only temporary, and actually turns sour. Thus it would have been much better to say nothing, since it would have caused them no damage. Breaking one s promise is like giving a bad check. No one will trust you after that. We must become accustomed to not promising or at least saying "beli neder" which means, "without making a promise". This way everyone will understand that there is no obligation implied in our words. We intend to do something, but we are not obligating ourselves. Increasing Our Merits For a Good Judgment 1. Ask forgiveness from friends, relatives and anyone that we may have hurt, embarrassed or insulted in any way. 2. Try to pray with kavanah (feeling and understanding) and to add Tehillim and special prayers that are particularly significant for the days preceding the High Holidays. 3. Increase our charity and acts of kindness. 4. Try to judge people favorably, giving others the benefit of the doubt. 5. Be "Maaver al Midotav" - to go against our natural inclination in order to do what is right. 6. Try to make new resolutions for the future. 7. Make amends for the past and take concrete steps to do Teshuba for any wrong that we have done. 8. Take small steps and make subtle changes with the goal of bringing more spirituality into our lives. 9. Be more vigilant in matters of Kashrut, in food and drink. 10. Pray for our brethren throughout the world that they be blessed and merit good judgment on the Yom Hadin. 11. Increase the Shiurim and Sedarim (special times set aside for learning) to our regular schedule of LimudHaTorah.

7 How much was he worth? One Ereb Rosh Hashanah, one of the heads of the wealthy House of Rothschild was asked what is a proper estimate of his wealth. What was the total sum of his great fortune? He reached into a drawer and extracted a book into which he had carefully entered each charitable contribution and his numerous Sedakka donations of the past year. These he added up carefully and gave the answer. The man thought that Rothschild had misunderstood him. He had obviously taken out the wrong book. He meant him to check in his general ledgers where all his wealth was recorded. Rothschild answered him gently. I made no mistake, believe me. I won numerous mines but what is there to stop them from flooding? I have many business ventures and securities in the bank but what is there to stop the bank from losing their money? All the properties I own amount to a vast fortune, but what is there to stop them from being confiscated? A war can disrupt my successful business and render all my securities worthless! Only the figures in this book are really mine. This is all I am worth and no one can take it away from me. All I ask is that Hashem in His mercy will take it into account when He judges me on Rosh Hashanna! Good & Sweet May it be your will...that you inaugurate for us a good and sweet year." (Prayer on night of Rosh Hashanah) This prayer is traditionally said on Rosh Hashanah night when eating an apple dipped in honey or sugar, which is symbolic of the sweetness for which we pray. Why the symbolism of honey? In the prayer we ask for a "good and sweet" year. To ask simply for a good year is not enough because we know that many things that are distressful to us are actually blessings in disguise. Hence "good" may also be painful. Therefore, we specify "good and sweet", a kind of good that we can easily appreciate. "Good" can be understood intellectually, but "sweet" is a sense experience which evens a little child can appreciate. We ask G-d for uncomplicated and unsophisticated goodness, the sweet kind of good that can be appreciated by all, rather than that which is understood only by people of profound faith. "Give us simple good, sweet as honey." G-d relates to us as we relate to Him. If we accept His word with simple, unquestioning faith, then He will respond with simple, uncomplicated good. If we complicate faith, accepting only that which we can grasp intellectually, then G-d may give us the kind of "good" that requires great intellectual effort to accept (Living Each Day)

8 Rosh Hashana 2013 Wednsday Sept. 4th Ereb Rosh Hashana Shaharit 7:00 a.m. **remember Erub Tabshilin Minha and Candle Lighting 7:04 Thursday Sept. 5th 1st day Rosh Hashana Shahrit 1) Safra Syn -L.L 7:30 2) Safra Syn main 8:00 3) Jemal Syn main 8:00 4) L.L Jemal Syn 8:30 Torah reading 9:30 a.m 10:00 a.m 10:00 a.m 10:30 a.m Minha followed by Tashlich 5:45. Arbit 7:00 Candle lighting * *from existing flame Friday Sept 6th 8:02. 2nd day Rosh Hashana Shahrit Torah reading 1) 2) 3) 4) 9:30 a.m 10:00 a.m 10:00 a.m 10:30 a.m Safra Syn -L.L Safra Syn main Jemal Syn main L.L Jemal Syn 7:30 8:00 8:00 8:30 Rabbi s Class 5:30. Minha and Arbit 6:30. Candlel lighting (from existing flame) Edmond J. Safra Synagouge Joseph S. Jemal Synagouge 75 Hathaway Avenue Deal NJ :01 Saturday Sept. 7th Shabbat Teshuba First Minyan Jemal bldg 7:00 Shahrit Safra bldg 8:15 Rabbi s Class 5:00 Minha Followed by Seuda Shlisheet 5:50 Rabbi s Derasha 7:10 Arbit 7:40 Shabbat Ends 8:00 am a.m. Hatarah 8:10 Sunday, Sept. 8th Fast of Gedalia Fast Begins 5:13 Selihot 7:15 Shaharit 8:00 Minha with Tefillin 6:40 Fast Ends 7:47 a.m. a.m a.m a.m Monday & Thursday Selihot 6:15 a.m Shaharit 6:50 a.m Minha &Arbit 6:30 Tuesday, Wednsday & Friday Selihot 6:15 a.m Shaharit 7:00 a.m Minha &Arbit 6:30 Tizku Le Shanim Rabot