The High Holy Days

Introductory Questions:
- What comes to mind when I say "high holidays" or "high holy days"?
- What are the most and least meaningful parts of the holidays for you? Why?
- What are you hoping to learn today?
My goal: provide you with the knowledge and skills to feel more comfortable and engaged during Kehillah's services.
Every Person's Guide to the High Holy Days - Ronald H. Isaacs
Rosh Hashanah, the Jewish New Year, and Yom Kippur, the Day of Atonement, are known in Jewish tradition as the Yamim Noraim - the Days of Awe. Rosh Hashanah is the beginning and Yom Kippur is the culmination of the ten special awe-inspiring days within which Jews are afforded the opportunity of a spiritual recovery by strenuous personal effort Whereas most Jewish holidays celebrate national events in Jewish history, on these holy days Jews are instructed to scrupulously examine their deeds and more significantly their misdeeds during the preceding year. Rosh Hashanah and Yom Kippur's goal is nothing less than an ethical and religious reassessment of one's life.

The Shofar (reformjudaism.org)
The shofar, made from the horn of a ram, is sounded throughout the High Holiday period, beginning during the preparatory days of Elul. It also is sounded during the Rosh HaShanah service and at the end of Yom Kippur. The shofar is always curved or bent, symbolizing our humility as we stand before God and confront our actions. The celebration that ultimately evolved into Rosh HaShanah was originally called Yom T’ruah (Day of Sounding the Shofar). The Book of Exodus (19:16; 20:15) describes how the shofar was blown at Mt. Sinai to prepare the people for the giving of the Torah. The Book of Joshua (6:1-20) details the blowing of the shofar as part of the conquest of Jericho.
The most common explanation for blowing the shofar during the Rosh HaShanah service, however, derives from the story of the Akeidah (the binding of Isaac) in Genesis 22, which we read on the same day. The sacrifice of Isaac was averted when Abraham substituted a ram for the boy. Although the key message focuses on Abraham’s faith and against human sacrifice, the story also became a basis for use of a ram’s horn on Rosh HaShanah.

Tashlich (reformjudaism.org)
During the Yamim Noraim (Days of Awe), usually on the first day of Rosh HaShanah, it is a tradition to go to a nearby body of water and symbolically cast away one's sins or wrongdoings from the past year in a ceremony called Tashlich. One usually tosses bread crumbs into the water. When done with members of a synagogue, this is usually done in the afternoon. The ritual is usually accompanied by the recitation of verses from Micah and Psalms. According to Micah 7:19, “God will take us back in love; God will cover up our iniquities, You will hurl all our sins into the depths of the sea.” This year, take some bread crumbs (shredded lettuce) to a nearby lake or stream to perform this ceremonial casting away. You may choose to name your mistakes aloud quietly or just think them to yourself.

Yom Kippur means "Day of Atonement" and refers to the annual Jewish observance of fasting, prayer and repentance. Yom Kippur is the moment in Jewish time when we dedicate our mind, body, and soul to reconciliation with God, our fellow human beings, and ourselves. We are commanded to turn to those whom we have wronged first, acknowledging our sins and the pain we might have caused. At the same time, we must be willing to forgive and to let go of certain offenses and the feelings of resentment they provoked in us. On this journey we are both seekers and givers of pardon. Only then can we turn to God and ask for forgiveness: “And for all these, God of forgiveness, forgive us, pardon us, and grant us atonement.”

What is a "sin?"
The Hebrew word cheit, often translated as "sin," is from a root meaning "to miss the mark," as in archery or stone-throwing. With practice and attention, we can improve our aim and do better in the future.
A Reconstructionist View (that Rabbi Patrick likes): sin is the opposite of covenant, meaning that if a person sins, it is going against the covenental relationships they have with God, the Jewish people, the world, and everyone in it (ReconstructingJudaism.org) This view makes atonement not about guilt, but about AT-ONE-MENT, becoming one/whole again with others including the Divine.

Kol Nidre (Mishkan HaNefesh)
Kol Nidre is a slow, dirge-like piece sung on Erev Yom Kippur. It is sung three times in succession, usually by the cantor or another soloist. Singing or listening to Kol Nidre releases one from certain vows made between this Yom Kippur and the last, the breaking of which would be a sin. Kol Nidrei has no effect upon vows or promises that we make and break with other people. They still remain valid and, if broken, forgiveness and absolution must be sought from the people affected — and not from God.
All vows – resolves and commitments, vows of abstinence and terms of obligation,
sworn promises and oaths of dedication –
that we promise and swear to God, and take upon ourselves
from this Day of Atonement until the next Day of Atonement, may it find us well:
we regret them and for all of them, we repent.
Let all of them be discarded and forgiven, abolished and undone;
they are not valid and they are not binding.
Our vows shall not be vows; our resolves shall not be resolves;
and our oaths – they shall not be oaths.

Ashamnu - The Recitation of Sins (Yom Kippur Liturgy)
Ashamnu– we have trespassed; Bagadnu– we have dealt treacherously; Gazalnu– we have robbed; Dibarnu dofi– we have spoken slander; He’evinu–we have acted perversely; V’hirshanu– we have done wrong; Zadnu– we have acted presumptuously; Hamasnu– we have done violence; Tafalnu sheker– we have practiced deceit; Yaatsnu ra– we have counseled evil; Kizavnu– we have spoken falsehood; Latsnu– we have scoffed; Maradnu– we have revolted; Niatsnu– we have blasphemed; Sararnu– we have rebelled; Avinu– we have committed iniquity; Pashanu– we have transgressed; Tsararnu– we have oppressed; Kishinu oref– we have been stiff necked; Rashanu– we have acted wickedly; Shichatnu– we have dealt corruptly; Tiavnu– we have committed abomination; Tainu– we have gone astray; Titanu– we have led others astray.
Al Cheit - Excerpts
For the sin which we have committed before You by scoffing.
And for the sin which we have committed before You by evil talk about others.
For the sin which we have committed before You by impurity of speech.
And for the sin which we have committed before You by foolish talk.
For the sin which we have committed before You with the evil inclination.
And for the sin which we have committed before You knowingly or unknowingly.
For all these, God of pardon, pardon us, forgive us, atone for us.

High Holidays Vocabulary (myjewishlearning.org + Rabbi Patrick)
Al Chet (also Al Het)— Pronounced ahl-KHETT. Literally “for the sin.” The opening words of a confession of sin, this is the name of a prayer recited multiple times during the Yom Kippur service.
Apples & Honey - For a sweet new year
Avinu Malkeinu — Pronounced ah-VEE-new mahl-KAY-new. Literally “Our Father, Our King,” this prayer is recited after the Amidah (the main prayer, said while standing) and before the Torah service. It is recited throughout the Ten Days of Repentance, from Rosh Hashanah through Yom Kippur.
Challah - Round, symbolizing the cycle of the year
Gmar Hatimah Tovah — Pronounced guh-MAHR khah-tee-MAH toe-VAH. Literally “A good signing/sealing.” This is a traditional greeting during the Ten Days of Repentance, referring to the belief that on Rosh Hashanah our fates are written, or inscribed, in the Book of Life, and on Yom Kippur we are sealed in it.
Kittel — Pronounced KITT-el. A Yiddish word for robe or coat. Here it refers to a white robe that men and some women wear during High Holiday services. White represents the purity we hope to achieve through our prayers on these holy days (and/or death, burial and resurrection)
Kol Nidrei — Pronounced KOHL nee-DRAY or kohl NEE-dray. Literally “all vows,” this is the name for the Yom Kippur evening service, as well as for a prayer said during this service.
Machzor — Pronounced MAHKH-zohr. Literally “cycle” the mahzor is the special prayer book for the High Holidays, containing all the High Holiday liturgy. (The prayer book used during the rest of the year is called a siddur, which literally means “order.”)
Neilah — Pronounced NEE-lah or nuh-ee-LAH. Literally “locking,” this is the name for the final service on Yom Kippur, during which we make a final plea to God to accept our prayers and seal us in the Book of Life for the year to come.
Tashlich - Pronounced Tash-Lick. Ritual of "sending off" (root word sha-lach) of sins. Please use lettuce instead of bread crumbs
Teshuvah — Pronounced tuh-SHOO-vah (oo as in boot). Literally “return,” this refers to our “return to God.” Teshuvah is often translated as “repentance,” one of the most significant themes and spiritual components of the High Holidays.
Viddui — Pronounced vee-DOO-ee (oo as in boot). Literally “confession,” this is a prayer recited just before Yom Kippur, and repeated many times during the holiday. During the Viddui we gently beat ourselves on the chest for each transgression listed. This action serves as a symbolic punishment for our hearts, which are ultimately responsible for leading us to sins of greed, lust and anger.
Yamim Noraim — Pronounced yah-MEEM nohr-ah-EEM. Literally “Days of Awe,” this term refers to the 10 days from Rosh Hashanah through Yom Kippur.
Yizkor — Pronounced YIZZ-kohr. Literally “May God remember,” Yizkor is a prayer service in memory of the dead, which is held on Yom Kippur and on the last day of each of the three festivals, Passover, Shavuot, and Shemini Atzeret.
Yom Tov — Pronounced YOHM tohv. Literally “good day,” this means holiday.