Baruch Atah Ado-nai Elo-henu Melech ha'olam asher kidshanu bemitzvotav vetzivanu la-a-soak be-div-ray Torah.
Blessings to You Adonai our God Sovereign of the Universe, who made us holy with the mitzvoth and instructed us to study the Torah.
- The secular New Year 1/1 is a moment marking the end of one calendar year and the beginning of the next in the calendar.
- For us, a New Year is both a marking of time and, in its DNA, a moment full of holy Presence and opportunity for spiritual growth.
- A New Year is a liminal moment, a point of transition, moving from one phase to another, a time of vulnerability
Let's introduce the Ramban:
Moshe ben Nachman, also known as Ramban, was a leading Torah scholar of the middle ages who authored commentaries on Torah and the Talmud. He was a posek who wrote responsa and stand-alone works on Halachic topics, as well as works on mysticism, science and philosophy. Ramban's commentary on the Torah often critiques earlier commentaries and incorporates kabbalistic teachings. He was born in Gerona, Spain, where he established a large yeshiva which produced hundreds of disciples who became leaders of Spanish Jewry. In 1263 he took part in a debate in Barcelona with an apostate Jew named Pablo Christiani, at the behest of the Church. In 1267, at the age of 72, he immigrated to the Holy Land, where he settled in Akko (Acre). He died there at age 76.
(א) החדש הזה לכם ראש חדשים זו מצוה ראשונה שצוה הקב''ה את ישראל על ידי משה, ולכן אמר בארץ מצרים, כי שאר מצות שבתורה היו בהר סיני, או שבא לומר בארץ מצרים, לא בעיר מצרים, כמו שאמרו רבותינו (מכילתא כאן) חוץ לכרך. והיה ראוי שיאמר תחלה דברו אל כל עדת ישראל לאמר החדש הזה לכם וגומר הפרשה, אבל משה ואהרן הם במקום ישראל, ואמר לכם כנגד ישראל לדורותם, וחזר ואמר דברו אל כל עדת ישראל, שיצום במצות שעה לקחת פסח מצרים מבעשור:
ולפי מדרשו לכם לומר שקדוש החדש צריך בית דין מומחין (ר''ה כה:) ולכך לא נאמר בתחלה ''דברו אל כל עדת ישראל'', שאין בקדוש החדש אלא משה ואהרן וכיוצא בהם. וטעם החדש הזה לכם ראש חדשים, שימנו אותו ישראל חדש הראשון, וממנו ימנו כל החדשים שני ושלישי עד תשלום השנה בשנים עשר חדש, כדי שיהיה זה זכרון בנס הגדול, כי בכל עת שנזכיר החדשים יהיה הנס נזכר, ועל כן אין לחדשים שם בתורה, אלא יאמר בחדש השלישי (להלן יט א), ואומר ויהי בשנה השנית בחדש השני נעלה הענן (במדבר י יא), ובחדש השביעי באחד לחודש וגו' (שם כט א), וכן כלם:
וכמו שתהיה הזכירה ביום השבת במנותינו ממנו אחד בשבת ושני בשבת, כאשר אפרש (להלן כ ח), כך הזכירה ביציאת מצרים במנותינו החדש הראשון והחדש השני והשלישי לגאולתינו, שאין המנין הזה לשנה, שהרי תחלת שנותינו מתשרי, דכתיב (להלן לד כב) וחג האסיף תקופת השנה, וכתיב (שם כג טז) בצאת השנה, אם כן כשנקרא לחדש ניסן ראשון ולתשרי שביעי, פתרונו ראשון לגאולה ושביעי אליה וזה טעם ראשון הוא לכם, שאיננו ראשון בשנה, אבל הוא ראשון לכם, שנקרא לו לזכרון גאולתינו:
וכבר הזכירו רבותינו זה הענין, ואמרו שמות חדשים עלו עמנו מבבל (ירושלמי ר''ה א ב, ב''ר מח ט), כי מתחלה לא היו להם שמות אצלנו, והסבה בזה, כי מתחלה היה מניינם זכר ליציאת מצרים, אבל כאשר עלינו מבבל ונתקיים מה שאמר הכתוב (ירמיה טז יד-טו) ולא יאמר עוד חי ה' אשר העלה את בני ישראל מארץ מצרים כי אם חי ה' אשר העלה ואשר הביא את בני ישראל מארץ צפון...
(1) This month shall be unto you the beginning of months is the first commandment which the Holy One Blessed Be He commanded Israel through Moses...And the reason for, "This month shall be unto you the beginning of months" is that Israel will count the first month, and from there will count all the months as second and third until the completion of the year with the twelfth month, so that this will be a reminder of a great miracle, for any time that the months will be mentioned the miracle will be remembered, and therefore the months have no names in the Torah, but rather it says, "in the third month" (Exodus 19:1), and, "in the second year in the second month...that the cloud was taken up" (Numbers 10:11), and, "in the seventh month on the first of the month, etc." (Numbers 29:1) and so with all of them [i.e. all verses mentioning dates].
And just as the Sabbath Day is remembered by our counting from it the first [day] from the Sabbath and the second [day] from the Sabbath, as I will explain (Ramban on Exodus 20:8:1), so too the Exodus from Egypt is remembered by our counting of the first month and the second and the third from our redemption, for this counting is not for [numbering] the year, for the start of our year is in Tishrei, as it is written (Exodus 34:22), "and the feast of ingathering [i.e. Sukkot] at the turn of the year," and it is written (Exodus 23:16), "(and the feast of ingathering), at the end of the year." If so, then when the month of Nisan is called the first [month] and Tishrei the seventh, the solution is that [Nisan is] the first [month] from redemption and [Tishrei is] the seventh. This is the reason for, "it shall be the first...to you," for it is not the first in the year, but it is the first for you, for such is it called as a remembrance of our redemption.
And our Sages have already mentioned this topic, and said that the names of the months came with us from Babylonia (Jerusalem Talmud Rosh Hashanah 6a), for at the start we had no names. The reason for this is that at the start the order of [the months] was as a remembrance of the Exodus from Egypt, but when we left Babylonia and the verse was fulfilled (Jeremiah 16:14-15), "that it shall no more be said: 'As the LORD liveth, that brought up the children of Israel out of the land of Egypt,' but: ‘As the LORD liveth, that brought up the children of Israel from the land of the north," we returned to calling the months by the names by which they were called in Babylonia, as a reminder that there we stood and from there the Lord drew us out. For the names Nisan, Iyar, and the others are Persian names and are only found in the books of the Babylonian prophets (Zechariah 1:7, Ezra 6:15, Nehemiah 1:1) and in Megilat Esther (3:7). Therefore the verse says, "In the first month, which is the month Nisan," similar to, "They cast pur, that is, the lot" (ibid.). And until today the nations in the lands of Persia and Media call [the months] Nisan and Tishrei and all the rest like us. And these [names] recall through the months the second redemption just as we did until now for the first one.
- Ramban argues there are two New Year's, one in the spring, and one in the fall
- Notice though that he does not write about the minor holiday called Yom Teruah (we'll look at this text in a moment), but rather Sukkot!
- Classically, we blew shofar on every Rosh Chodesh
- Then, we limited shofar blowing Tishray (and secondarily to Elul in preparation for Tishray)
- If Nisan is the first month, then Tishray is the 7th Rosh Chodesh, and 7 is a fundamental holy number, and so it's natural to expect something significant to happen in the 7th month.
- But both Ramban as above, and later scholars, believe it was really Sukkot, the major Temple festival in the ancient world, that marked the end of one year and the beginning of the next
- Rabbi Arthur Waskow explains we have 4 solar cycle holidays in the Torah and 4 lunar cycle holidays, with our Rosh Hashanah suggested by the festival of the first day of the 7th month
- Sukkot, really Shemini Atzeret, as in the diagram by Waskow, is the time the oval (solar) cycle intersects directly with the Tishray (lunar) cycle -- a full month cycle of the moon meets a full solar cycle of the seasons
- Rosh Hashanah is a 1st-day-of-the-month holiday, the only one in the calendar, and so the theory is that Rosh Hashanah is a development of working back from Sukkot, back to Yom Kippur that prepares and purifies us to complete the harvest and then start a new one (after Shemini Atzeret) and then Rosh Hashanah projects back to the first day of Tishray as preparation for Yom Kippur
- Let's take a look at Sukkot...
(16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, (B'tzayt Hashanah) when you gather in the results of your work from the field.
(כב) וְחַ֤ג שָׁבֻעֹת֙ תַּעֲשֶׂ֣ה לְךָ֔ בִּכּוּרֵ֖י קְצִ֣יר חִטִּ֑ים וְחַג֙ הָֽאָסִ֔יף תְּקוּפַ֖ת הַשָּׁנָֽה׃
(22) You shall observe the Feast of Weeks, of the first fruits of the wheat harvest; and the Feast of Ingathering at the turn of the year.(T'kufat Hashanah)
The following halachic (Jewish legal) teaching, from a contemporary Israeli Orthodox teacher, shows that even now when Rosh Hashanah is the official 'New Year', there is still thinking of Sukkot as a New Year.
(ב) שמות הרגלים מבטאים גם את העונה החקלאית שבה הם חלים, שנאמר (שמות כג, יד-יז): "שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה. אֶת חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב, כִּי בוֹ יָצָאתָ מִמִּצְרָיִם, וְלֹא יֵרָאוּ פָנַי רֵיקָם. וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה, וְחַג הָאָסִף (סוכות) בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת מַעֲשֶׂיךָ מִן הַשָּׂדֶה"... וחג הסוכות הוא זמן של סיכום, שבו אנו מבטאים את החיים שלנו בצל ההשגחה האלוקית (לעיל א, ב).
(2)...Sukkot is celebrated when all the year’s fruit has been gathered. The natural processes that take place in this world reflect the spiritual processes that take place in the supernal world. The festivals disclose the spiritual content of this world and elevate nature’s yearly cycle. Pesaḥ takes place during a season of new beginnings and renewal. Therefore, it is at this time that we left Egypt and became a nation. Shavu’ot takes place during a season when a process of growth has peaked. Therefore, it is at this time that we received the Torah. Sukkot takes place during a season of summation, when we manifest the privilege of living our lives in the shelter of God’s providence (above 1:2).
(1) the entire people assembled as one man in the square before the Water Gate, and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel. (2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding.
- We may have adopted the fall New Year through influence from Babylonian culture when we were in exile
- The month 'Tishrey' comes from a root 'seru' which means 'to begin'
- By the time the Mishnah was recorded (the foundation text of Rabbinic Judaism, and the Judaism we observe today), the Rabbis recorded 4 different New Year's celebrations.
(א) אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ:
(1) There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.
- Of the occasions mentioned in the list, we have now celebrations only for 2 of these, Rosh Hashanah and T"u Bishevat
(ב) בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
(2) At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.
Other evidence to consider:
"The Akitu festival that celebrated the Babylonian and Sumerian New Years generally occurred in the spring, although there is some evidence of autumnal Akitu festivals. H. Tadmor argued that in the biblical period, Nisan was the new year in the kingdom of Judea while Tishrei was new year in the northern kingdom of Israel. In the Qumran literature, Nisan is always the new year."
-Michelle Alperin
https://www.myjewishlearning.com/article/how-rosh-hashanah-became-new-years-day/
Based on a lesson I attended about the Egyptian Jewish community - a fascinating note about the New Year...
Another perspective, from R. Ismar Schorsch, past chancellor of Jewish Theological Seminary:
Based on a debate in the Talmud between two Rabbis about whether spring (Nisan) or fall (Tishray) is a more important year end/begininng: "The reason, maintains Schorsch, was to give greater weight to either the nationalist or the universalist trend in Judaism. Because R. Yeshoshua saw national redemption as the fulcrum of Jewish history, he held with the Torah that Nisan was the first month. Nisan’s role as the new year for Jewish kings as well as the anniversary of Jewish nationhood reflects Yeshoshua’s national focus. With his more universal thrust, R. Eliezer supported Tishrei as the anniversary of the creation of Adam and hence of all humanity. Within the universalist compass of Tishrei, issues of sin and renewal applicable to all human beings were emphasized. The fact that Tishrei is the new year for counting of the reigns of gentile kings also reflects this worldly perspective.
Parting thought: We celebrate many New Year's both in Jewish life and in our work, school, and family lives. Instead of seeing Rosh Hashanah as the only New Year, we can take the example of our ancestors and notice how both the year by time and by meaning and symbolism of Jewish history inform and support one another and suggest there are several significant moments during the course of the year when we have the chance to re-asses, re-new, and strengthen ourselves and our Jewish identities and connections with God and with each other.
Amen.