GUIDE TO TISHREI · 3. Make out a cheque to our favourite charity. 4. Make sure we have apple and...

GUIDE TO TISHREI

3 INTRODUCTION

CONTENTS 4. Message from Chief Rabbi Lord Sacks

7. Introduction from Rabbi Andrew Shaw

8. Spotlight on Rosh Hashanah

10. Kiddushim for Rosh Hashanah

12. Rosh Hashanah Customs

18. Essay 1: Rosh Hashanah - The Jewish People as God’s Ambassadors

22. Spotlight on the Ten Days of Teshuva (Repentance)

30. Essay 2: The Ten Days of Teshuva - A Time for Self Improvement

30. Spotlight on Yom Kippur

32. The Practicalities of Yom Kippur

34. Essay 3: Yom Kippur - Making a Difference to Others

38. Spotlight on Succot

40. The Arba Minim (Four Species)

42. The Succah and Ushpizin (special guests)

44. Yom Tov Kiddush

48. Essay 4: Succot - Celebrating the Joy of Life

52. Spotlight on Hoshanah Rabbah

54. Essay 5: Hoshanah Rabbah - The Gate is Closing

56. Spotlight on Shemini Atzeret and Simchat Torah

60. Essay 6: Simchat Torah - The Secret of Happiness

64. Chesed: Moving Forward

66. Final word from Rabbi Andrew Shaw

This booklet contains the name of Hashem. Please treat it respectfully and don’t throw it away.

GUIDE TO TISHREI

5 INTRODUCTION

The month of Tishrei is a sustained tutorial in spiritual growth. It begins with the clarion call of the shofar on Rosh Hashanah, telling us that the King is sitting in the throne of judgement, the universe has become a courtroom, and our lives are under review. It is the beginning of 10 days of self-reckoning, in which, in total honesty, we ask ourselves how far we have achieved our mission as God’s ambassadors on earth. It is a challenging time, but also a potentially life-changing one. Without this annual exercise, our lives can drift and we can fail to direct our energies to achieve our deepest aspirations and ideals.

Then comes Yom Kippur, the holy of holies of Jewish time. This is when we admit our failings, throw ourselves on God’s compassion, and come to know one of Judaism’s most empowering truths, that God forgives us for the wrong we do, when we recognize and admit that we did wrong. This frees us from the burden of the past, allowing ourselves to rededicate ourselves to a renewed future. It is a supreme moment of cleansing.

Next comes Succot, when we remind ourselves of the long journey of our ancestors through the wilderness on their way to the promised land. The succah tells us that we can live in the most temporary of dwellings, exposed to the wind and rain, with only leaves as a roof, and yet still rejoice, knowing that we live beneath the sacred canopy of the Shechinah the Divine presence.

Shemini Atzeret and Simchat Torah conclude the long stretch of sacred days with a sense of new beginnings. We read again of how God created the universe at the dawn of time, and we prepare ourselves to become His partners in the work of creation in the year ahead. We rejoice in the Torah, the living testimony of the covenant our ancestors made with God at Mount Sinai, and which still, 33 centuries later, defines us as a people.

The more we learn and study about these holy days, the deeper our experience of them and the more powerful becomes their impact on our lives. So I congratulate the United Synagogue and Rabbi Andrew Shaw for this wonderful project, guiding us through the days ahead. The more we learn, the more we understand and the more we grow. May this year be a time of Jewish growth for us all.

FOR TISHREI

A Time of Jewish Growth A message for Tishrei from Chief Rabbi Lord Sacks

‘A deeper experience’

Chief Rabbi Lord SacksSeptember 2010 / Ellul 5770

GUIDE TO TISHREI

7 INTRODUCTION

We hope you enjoy this Guide to Tishrei – the first of our US Living & Learning series of publications. These publications are a new resource to help link our members to relevant, meaningful and authentic Judaism for the 21st century. Perhaps more than any other, this is a time of year when communities come together to connect to their heritage. Sadly, for so many of us, these days are simply yearly occurrences devoid of real meaning and substance. What this guide aims to do is to talk to us in modern language making these Days of Awe not just awesome but relevant as well.

Take a look inside and you’ll find overviews on all the festivals that fall in Tishrei: from Rosh Hashanah to Simchat Torah. There is information on the customs and practicalities of the festivals as well as six inspiring and thought-provoking essays for you to read.

There are a great number of ideas contained in every section. Although you could probably read this guide from cover to cover in less than an hour, I’d recommend instead that you take just a few minutes during each of the festival days (or perhaps the day before) to look at the relevant pages.

I hope you’ll find this guide a useful resource which helps you to enter these special days with more knowledge and more inspiration throughout the wonderful month of Tishrei.

L’shana tova

AcknowledgementsThanks to Rabbi Leo Dee for his invaluable help in the production of the Guide To Tishrei namely authoring the essays which make up the majority of the book.

The Chief Rabbi for his support throughout and his words of inspiration.

The US Marketing Department – Ian Myers, Fiona Palmer, Richard Marcus, Ruth Millet and Josh Saunders for all their help regarding the production of the guide. Along with Jonny Lipczer.

Rabbi Mordechai Ginsbury, David Kaplan and David Frei for their advice on content and style.

Candice Woolfson for her input in regard to the Chesed aspect of the book.

The Orthodox Union for information from their website.

Introduction By Rabbi Andrew Shaw Director of Living & Learning

TIMELINE1First Day ofRosh Hashanah

2Second Day ofRosh Hashanah

9Kol Nidre Night

10Yom Kippur

15First Day ofSuccot

16Second Day ofSuccot

17Chol Hamoed

18Chol Hamoed

19Chol Hamoed

20Chol Hamoed

21HoshanahRabbah

3 (4)*Fast of Gedaliah

* If 3rd Tishrei falls on Shabbat then the fast takes place on the Sun-day (as in 2010/5771)

22Shemini Atzeret

23Simchat Torah

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9 ROSH HASHANAH

ROSH HASHANAH

The shofar sounds, the world is judged but what does Rosh Hashanah mean for us?Rosh Hashanah is the birthday of the human race, God’s final and most precious creation. Every Rosh Hashanah we renew our commitment to our Creator – proclaiming him as our One and True King.

Here are just four actions we can all take to prepare for Rosh Hashanah:

1. Analyse our deeds and make a list of some New Year resolutions.

2. Look through the Rosh Hashanah machzor (prayer book) to better understand the prayers.

3. Make out a cheque to our favourite charity.

4. Make sure we have apple and honey ready for the dinner. (For other special foodstuffs see page 12 on simanim (symbolic foods)).

‘What’s the meaning?’

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11 ROSH HASHANAH

KIDDUSH

On Shabbat add:

On other evenings, start Kiddush here:

On Shabbat, add the words in parentheses.

The following blessing is said on both nights of Rosh Hashanah:

ויהי ויהי ערב הששי יום בקר . Vay-hi erev vay-hi voker Yom Hashishi. It was evening and it was morning the sixth day.

ויכלו השמים והארץ וכל צבאם . Vay’chulu hashamayim v’ha-aretz v’chol tz’va-am. The heavens and earth were finished and all their hosts.

ויכל השביעי ביום היםא Vay’chal Elohim bayom hash’vi-i On the seventh day, God finished

מלאכתו אשר עשה וישבת, ביום השביעי m’lachto asher asah, vayishbot bayom hash’vi-i the work that He had done, and He rested on the seventh day

מכל מלאכתו אשר עשה . mikol m’lachto asher asah. from all the work that He had done.

ויברך השביעי יוםאת היםא ויקדש ,Vay’varech Elohim et yom hash’vi-i vay-kadeish oto ,אתו God blessed the seventh day and sanctified it,

שבת בו כי מכל מלאכתו ki vo shavat mikol m’lachto

for on that day, God rested from all the work

אשר ברא לעשות היםא . asher bara Elohim la-asot. that He had created.

סברי מרנן Savri maranan, Please pay attention, my masters,

ברוך אתה הינוא יי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

בורא פרי הגפן . borei p’ri hagafen. who creates the fruit of the vine.

ברוך אתה הינוא יי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

אשר בחר בנו מכל עם asher bachar banu mikol am

who has chosen us from among all peoples,

ורוממנו מכל לשון וקדשנו במצותיו , v’rom’manu mikol lashon v’kid’shanu b’mitzvotav, raised us above all tongues and made us holy through His commandments,

ותתן לנו הינוא יי באהבה את vatiten lanu Adonai Eloheinu b’ahavah et You have given us, Lord our God, in love

השבת הזה ואתיום ( ( (Yom HaShabbat hazeh v’et)

(this Sabbath and)

הזכרון הזהיום זכרון(יום , תרועה) Yom HaZikaron hazeh, Yom (Zichron) T’ruah Day of Remembrance, a day of (remembering) blowing the shofar

באהבה( מקרא קדש זכר ליציאת מצרים) , (b’ahavah) mik’ra kodesh zecher liytziat Mitzrayim, (in love), a holy assembly in memory of the exodus from Egypt,

בנו בחרת ואותנו קדשת מכל העמיםכי , ki vanu vacharta v’otanu kidashta mikol ha-amim, for You have chosen us and sanctified us above all peoples,

ודברך אמת וקים לעד . u’d’varcha emet v’kayam la’ad. and Your word is true and endures for ever.

ברוך אתה מלך על כל הארץ מקדש,יי Baruch atah Adonai, melech al kol ha’aretz m’kadeish

Blessed are You, Lord, King over all the earth, who sanctifies

השבת ו( ישראל ויום הזכרון) . (haShabbat v’) Yisrael v’Yom HaZikaron. (the Sabbath), Israel and the Day of Remembrance.

ברוך אתה הינוא יי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

שהחינו וקימנו והגיענו לזמן הזה . she’he’cheyanu v’kiy’manu v’higiy’anu lazman hazeh. who has given us life, sustained us, and brought us to this time.

Kiddush for Rosh Hashanah Evening‘The Blessings’

GUIDE TO TISHREI

13 ROSH HASHANAH

CUSTOMS

‘Blessings & Simanim’

First Night Rosh HashanahOn the first night of Rosh Hashanah, it is customary to make the blessing of HaMotzi over two round Challahs (representing the cycle of the year).

Many people have the custom to eat specific foods on the first night of Rosh Hashanah and to make requests to God that allude to the name of the food in Hebrew.

The custom of eating symbolic foods at the start of a new year is based on the Talmudic statement that “omens have significance”. Customs vary from community to community; the most widespread is to eat an apple dipped in honey as a sign of “a sweet new year”. Others eat carrots, leeks, beets, dates, gourds, pomegranates, fish or the head of a fish. Each custom has its own symbolism and associated prayer. In Judaism the beginning of something contains within it the potential of the whole. So our experiences on the first day of the year are a taste of the days that are to come. Tasting the sweetness of the apple and honey, we pray that the rest of the year, will bring sweetness.

GUIDE TO TISHREI

15 ROSH HASHANAH

(SYMbOLIC FOODS)


בורא פרי העץ . borei p’ri ha’eitz. who creates the fruit of the tree.

יהי רצון מלפניך Yehi ratzon mil’fanecha May it be your will

הינואיי הי אבותינווא Adonai Eloheinu v’Elohei avoteinu

Lord our God and God of our fathers

חדש עלינותש נה טובה ומתוקה ש . shet’chadesh aleinu shana tova u’m’tuka. that You renew for us a good and sweet year.


הינואיי הי אבותינווא ... Adonai Eloheinu v’Elohei avoteinu …

Lord our God and God of our fathers …

שיסתלקו אויבינו... . … sheyistal’ku oy’veinu. … that our adversaries be removed.

שירבו זכיותנו... . … sheyirbu z’chuyoteinu. … that our merits increase.

עלינו גר וזגתש... .shetigzor aleinu g’zeirot tovot … .תטובות ורז… that you decree on us only good decrees.

שיתמו שונאינו... . … sheyitamu son’einu. … that our enemies be consumed.

שנפרה ונרבה כדגים... . … shenif’reh v’nirbeh kadagim. … that we be fruitful and multiply like fish.

שנהיה לראש וא ... לזנב . … shenih’yeh l’rosh v’lo l’zanav. … that we be as the head and not as the tail.

שתרבה זכיותינו כרמון... . … shetarbeh z’chuyoteinu k’rimon. … that our merits increase like (the seeds of) a pomegranate.

































‘Eating symbolic foods’ Simanim

(Symbolic Foods)Following HaMotzi, we dip a piece of apple in honey and say the following blessing:

We then make the following request:

There is a popular children’s song that many sing to the tune of “Clementine” –“Dip the apple in the honey. Say the bracha loud and clear. Shanah Tova

u’Metukah. Have a happy, sweet New Year!”

































Here are some examples of simanim to add to your Rosh Hashanah meal:

For beetroots:

The Hebrew for beetroots is ‘selek’ which resembles the word ‘sheyistal’ku’, meaning adversaries. When saying this we could think about the removal of ALL the barriers to change for us this year.

For black-eyed beans:

The Hebrew for black-eyed beans is ‘rubya’ which resembles the word ‘yirbu’, meaning to increase. We think about how we could be better in the year ahead.

GUIDE TO TISHREIGUIDE TO TISHREI

17 ROSH HASHANAHROSH HASHANAH 16

Simanim (Symbolic Foods) Cont’d...

Above all, we hope that our behaviour will be meritorious in the coming year. (Note: many people have the custom of leaving the pomegranate till the second night, so that the blessing “she’he’cheyanu” can include the eating of this fruit for the first time in this season.)

































































The Hebrew for date, ‘tamar’, resembles the Hebrew word ‘tom’, to consume. We can reflect on how, unfortunately, there are those who hate us and pray for them to be thwarted.

For fish:

When saying this we pray for the growth of the Jewish people.

For a fish’s head:

After generations of persecution, we hope to be in charge of our own destiny.

For pomegranate:

For dates:

















For carrots:

The Hebrew for carrot, ‘gezer’, resembles the Hebrew word ‘gezerah’, decree. We hope that there will be peace and happiness for the Jewish people.

ושמרו בני ישראל את־השבת V’shamru v’nei Yisrael et hashabbat And the Children of Israel shall keep the Shabbat,

לעשות את־השבת לדרתם ברית עולם . la-asot et hashabbat l’dorotam b’rit olam. to make the Shabbat for their generations as an everlasting covenant.

ביני ובין בני ישראל אות היא לעולם Beini uvein b’nei Yisrael ot hi l’olam It shall be an everlasting sign between me and the Children of Israel,

כי ששת ימים עשה ki sheishet yamim asah Adonai ייfor in six days the Lord created

את־השמים ואת־הארץ et hashamayim v’et ha-aretz

the heavens and the earth,

וביום השביעי שבת וינפש . uvayom hashvi-i shavat vayinafash. and on the seventh day He finished and rested.

אלה מועדי מקראי קדש יי , Eileh mo’adei Adonai mikra’ei kodesh, These are the appointed times of the Lord, sacred assemblies,

אשר תקראו אתם במועדם . asher tik’r’u otam b’mo’adam. which you shall announce in their due season.

וידבר משה את מעדי אל בני ישראל, יי . Vay’daber Moshe et mo’adei Adonai, el Bnei Yisrael. Thus Moses announced the Lord’s appointed seasons to the children of Israel.

תקעו בחדש שופר , Yik’u va’chodesh shofar, Sound the shofar on the new moon,

בכסה ליום חגנו . bakeseh l’yom chageinu. on our feast day, when the moon is hidden.

כי חק לישראל הוא משפט לאהי יעקב, . Ki chok l’Yisrael hu, mishpat leilohei Ya’acov. For it is a statute for Israel, an ordinance of the God of Jacob.



פרי ראבו הגפן . borei p’ri hagafen. who creates the fruit of the vine.


לעשות את־השבת לדרתם ברית עולם . la-asot et hashabbat l’dorotam b’rit olam. to make the Shabbat for their generations as an everlasting covenant.







אשר תקראו אתם במועדם . asher tik’r’u otam b’mo’adam. which you shall announce in their due season.


תקעו בחדש שופר , Yik’u va’chodesh shofar, Sound the shofar on the new moon,

בכסה ליום חגנו . bakeseh l’yom chageinu. on our feast day, when the moon is hidden.

כי חק לישראל הוא משפט לאהי יעקב, . Ki chok l’Yisrael hu, mishpat leilohei Ya’acov. For it is a statute for Israel, an ordinance of the God of Jacob.



פרי ראבו הגפן . borei p’ri hagafen. who creates the fruit of the vine.

On Shabbat add:

On other days, start Kiddush here:

Daytime Kiddush for Rosh Hashanah



THE JEwISH PEOPLE AS

God’s AMbASSADORS

Rosh Hashanah: The Vision Statement of the Jewish PeopleThere is a story about a plane flying over the Atlantic. All is well until the pilot announces over the tannoy, “I have good news and I have bad news. The good news is that we are making good progress. The bad news is that we don’t know where we’re heading!”

How many of us spend so much of our lives making excellent progress, but without a clear view of where we are heading. We are often so distracted by our every day endeavours that we forget to think about why we are even doing them at all.

We see the same risk of distraction in Ambassadors to other Nations. The Ambassador is generally moved on within a small number of years to another posting. There is a fear that an Ambassador left too long in a foreign country could “go native” and his (or her) loyalties could thereby become compromised.

We Jews are Ambassadors of God in the World1.

We are a heavenly people, with our minds capable of reaching to the skies and connecting to God.

But our very existence in this physical world can sometimes distract us and cause us to “go native”.

So we have Rosh Hashanah.

Rosh Hashanah is the wake-up call. Rosh Hashanah is the reminder of our purpose. Rosh Hashanah is God’s re-posting of us as Ambassadors in His World. Rosh Hashanah is there to remind us where we are heading.

And where are we heading? Our purpose is to help fix the world. Let us look deeper into the meaning of Rosh Hashanah – the shofar and our prayers:

The Shofar – a symbol of a Broken WorldThe greatest symbol of Rosh Hashanah is the sound of the shofar. A full blast (Tekiah), a broken note (Shevarim and/or Teruah) and a final blast (Tekiah).

What do the notes of the Shofar represent?

The Talmud2 explains that the broken note in the middle represents the sound of sadness. A broken note to mark our misery about the broken world we live in.

1 Rabbi Adin Steinsaltz, Pebbles of Wisdom2 Talmud Rosh Hashanah

‘The wake-up call’



This is a world with:

A broken economy – where too many people are jobless, homeless and hungry.

Broken security – where too many people live under constant threat of terrorism or missile attacks.

Broken relationships – where this year marks the lowest ever number of weddings in British history (half that of 40 years ago) and the highest number of divorces (twice the rate of 40 years ago).

So we ask – misery and sadness exist, but what can we do about them?

Rosh Hashanah: The ReminderThe Rosh Hashanah prayers remind us of three solutions:

Malchuyot: Kingship – Re-establishing God’s Kingdom on Earth

Zichronot: Remembrance – Learning from the lessons of the past

Shofarot: Blowing the Shofar – Not being silent when confronted by the problems of the world

A) Malchuyot – Re-establishing God’s Kingdom on EarthKingship is about US and what WE are prepared to do to bring Godliness into the world.

The first thing we can do to fix this broken world is to play our part as Ambassadors in establishing God’s Kingdom on Earth. As Jews we have a set of values that have been passed down to us through the previous generations, ultimately from Mount Sinai itself. These values teach us to create organisations that care for the poor, the elderly and the infirm. These values teach us to distinguish between right and wrong and to create justice systems that rebuke those who harm others. These values teach us how to respect parents, children and spouses and thereby build stronger family structures.

B) Zichronot – Learning from the lessons of the pastIt is the nature of human beings to either be ambivalent or to over-sensationalise.

There is so much ambivalence in our society. This is demonstrated by low election turnouts, a blurring of electoral parties’ manifestos into the “centre”, and a constant shortage of volunteers for the social good (such as blood donors).

Over-sensationalising: Pick up any newspaper and the headline is shouting some sort of panic at us. Cholesterol kills, Teacher hits student, Banks in disarray – one data point is extrapolated to create a National pandemic. With this level of bombardment, even the most discerning person can be led to the wrong conclusions.

The second message of Rosh Hashanah is to learn accurately from the lessons of the past. We should avoid ambivalence and over-sensationalising. Rather we should look back into history and understand the causes of the world’s current problems. Here we will find solutions. We can also remember that the Jewish people have constantly been the faithful bearers of morality, truth and peace.

C) Shofarot – Not being silent when confronted by the problems of the worldThe third message of Rosh Hashanah is not to be silent. There is pain in the world and someone has to address it. Taking on responsibility has been the Jewish catchphrase since Moses was commanded to free a nation of slaves over 3,500 years ago. Moses passed the baton on to Joshua who took us into Israel. Joshua to the Sages who discussed issues of personal and global significance – the problems and the solutions – writing these down in the Mishnah and Gemara.

Can We Beat the Misery and Bring Solutions to the World’s Problems?The Rabbis1 explain that the shofar’s Tekiahs (pure notes before and after the broken note) must be longer than the Teruahs/Shevarim (broken notes). We have faith that good is greater than evil – that good will ultimately win out.

May we remember that it is OUR role to help to end suffering in the world. Through re-establishing God’s Kingdom on Earth, remembering the past honestly and publicising the world’s pains and it’s solutions. And may we remember that with all the suffering in the world – we have a promise – that the Tekiahs will be greater than the Teruahs – Peace is greater than War and may our last note, the Tekiah Gadolah, mark the bringing of eternal Peace – that of the Messiah – May he come speedily in our days. Shana Tova.

1 Tosefot

GUIDE TO TISHREI

23 ROSH HASHANAH

The word “Tashlich” means “You will cast away.” In this context, it refers to a custom dating from at least as early as the fourteenth century, but probably much earlier, based on the last verses of the Book of Michah (Micah) 7:18-20, shown below:

“Who is a God like You? You forgive sins and overlook transgressions

For the survivors of Your People;

He does not retain His anger forever, for He loves kindness;

He will return and show us mercy, and overcome our sins,

And You will cast into the depths of the sea all their sins;

You will show kindness to Yaakov and mercy to Avraham,

As You did promise to our fathers of old.”

Consequently, Jewish communities have for many generations gathered on the First Day of Rosh Hashanah at bodies of water and recited the Tashlich Prayer, which consists of certain chapters of Tehillim (Psalms) and the verses shown above, to symbolise our wish to get rid of our sins, and to be forgiven by God.

If the first day of Rosh Hashanah falls on Shabbat, Tashlich is said on Sunday, the second day. If it cannot be recited at all on Rosh Hashanah, due to inclement weather or “whatever,” it can be recited until Hoshanah Rabbah.

Tashlich is preferably recited alongside a body of water containing fish, to remind us that just as fish are protected by the water in which they live, we pray to be protected by God. Also, just as fish swim freely and can suddenly be caught in a net, so too we can just as helplessly fall into the net of sin. And even as the eyes of fish are always open, so do we pray that God too will keep vigilant watch over his people.TASHLICH

Tashlich Explained...

‘You will cast away’

GUIDE TO TISHREI

25 TEN DAYS OF TESHUvA

ON THE

TEN DAYS OF TESHUvA

(REPENTANCE)

The book of life is opened on Rosh Hashanah and closed on Yom Kippur. The days in between are a time to contemplate our lives.Special days during the Ten Days of Teshuva:

Tzom Gedaliah (Fast of Gedaliah) is an annual fast day instituted by the Jewish Sages to commemorate the assassination of Gedaliah Ben Achikam, the Governor of Israel during the days of Nebuchadnetzar King of Babylonia. As a result of Gedaliah’s death the final vestiges of Judean autonomy after the Babylonian conquest were de-stroyed, many thousands of Jews were slain, and the remaining Jews were driven into final exile. The fast is observed on the day immediately following Rosh Hashanah on the third of Tishrei. When Rosh Hashanah falls on Thursday and Friday, the fast is post-poned till Sunday, since no public fast is observed on Shabbat with the exception of Yom Kippur. The fast is observed from daybreak till the stars appear at night.

Shabbat Shuva, the Shabbat in between Rosh Hashanah and Yom Kippur focuses on bringing together the Jewish People to do Teshuva (repent and return to Him). On this Shabbat, religious leaders deliver sermons focused on examining our actions and committing to improvement. To reinforce this message we read in shul a haftorah from the prophet, Hoshea which says, “Return, O Israel, for you have stumbled in your sin.” After reading the fourteenth and last Chapter of Hoshea, many communities continue with a portion from the Prophecy of Yoel.

‘A time to contemplate’

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27 TEN DAYS OF TESHUvA

Ten Days of Teshuva a time for self-improvement.The Ten Days of Teshuva between Rosh Hashanah and Yom Kippur are an excellent time to focus on self-improvement.

Teshuva is first and foremost about fulfilling our potential. Having the desire to improve – that’s what Teshuva is all about.

But it’s not that simple. There are a number of obstacles to self-change.

There are four main reasons that we refuse to change:

1. We don’t believe that we can change – the BELIEF?

2. We can’t identify our unique role in life – the WHAT?

3. We don’t know how to change – the HOW?

4. We don’t see any urgency to change – the WHEN?

Our Rabbis1 give us ways to tackle each of these barriers.

(Re)generating the BELIEF that we can change.Our bad inclination tells us we cannot change. We are who we are. We are too old to change. We’ve been doing it this way for so long it’s now ingrained in our character.

To overcome our negativity we need to give ourselves the benefit of the doubt2.

When we begin to believe that we cannot change for the better, that our faults are too deeply ingrained, we should spend some time thinking about our strengths.

We should think of one good deed that we have done this year. From here, we can extend our thoughts to other similar deeds that we did. And from a short list we can start making conclusions. “If I helped X out when she was in need and I helped Y out when he asked me… then I must be a pretty caring person… etc.” With a positive perspective on what we have achieved this year, we can build upon our strengths and resolve to do more similar deeds in the year ahead.

In this way we can use optimism to overcome pessimism. Not by thinking of our faults, but by focusing on our strengths. This way we can channel the positive energy that we need in order to change for the better.

1 Gemara Brachot 5a2 Rabbi Nachman of Breslav, Likutei Mahoran I 282

DAYS OF TESHUvA

‘Self-improvement’


29 TEN DAYS OF TESHUvATEN DAYS OF TESHUvA 28

(Re)assessing our purpose – the WHAT?The Jewish calendar encompasses the whole of life experience.

Some modern sociologists categorise our lives into seven key areas3.

The Jewish calendar relates closely to these categories:

Family relationships

Shabbat – time to focus on family

Community and friends

Purim – with social mitzvot (shelach manot and seudah)

Personal freedom

Pesach – the time of our freedom

Personal values

Shavuot – the giving of the Torah

Financial situation

Succot – the time that we are judged on prosperity4

Health

Chanukah – commemorating our zeal and strength against our foes5

Work

Weekdays (occupation – homemakers, professionals, etc)

The 10 days of Teshuva are the perfect opportunity to sit down with a spouse or a close friend and to talk through the 7 categories of our lives and to discuss how we feel we are performing in each category against our own aspirations.

Here are some sample questions for discussion in each category to ask oneself:

1. Family relationships – Am I spending enough time with my spouse, children and parents? Is it quality time? Can I do more to show them my love?

2. Community and friends – Am I allocating friends enough of my time? Can I participate more in the community? Could I do more voluntary work?

3. Personal freedom – Does my work afford me enough time to do the things that are important to me? Do I need to get away? Do I have time to think? Am I a slave to bad habits?

4. Personal values – Am I progressing religiously? Am I doing as much as I did last year? Could I do more? Could I learn more? How could I best contribute?

3 Richard Layard “Happiness” – source US General Survey Statistics4 Babylonian Talmud Rosh Hashanah 16a “On Succot the world is judged on water” (Water is the Divine mechanism for affecting human prosperity)5 Rambam Hilchot Chanukah 1:1

5. Financial situation – Am I solvent? Am I keeping expenses to a level that I can afford? How can I save money? Do I give enough charity?

6. Health – Am I enthusiastic about life? Am I challenged? Am I keeping control over my health? Have I been for a recent check-up?

7. Work – Am I happy with my weekday activities? Could I take on more? Do I need to drop one activity? Should I consider further study?

Going about change – the HOW?On Rosh Hashanah we accepted God as King – accepting Divine Authority. What does this mean?

When we do not accept Divine Authority, we see ourselves as the ultimate authority – this is selfishness. Accepting Divine Authority, on the other hand, means seeing God as the centre of our existence. When we acknowledge that we, and all of humanity, are equally distant from God we cease to make our selfish needs the centre of our existence and allow the community and wider society to take more of a front seat6.

Part of the process of fulfilling our potential is to regularly ask ourselves, our family and friends: “What more could I be doing for the greater good, given my unique skills and talents? ”This question drives us to consider our life experiences as a whole in order to figure out what unique combination of skills we have to offer. And this assessment could be the driver for a new project whether at home, in the community or in wider society.

Generating the urgency for change – the WHEN?There is a well-known question – “When you are on your deathbed, what will you regret that you did not do?” But how often, in reality, do we ask ourselves that question when we are assessing our priorities in life?

From the eternal perspective there are some things that are urgent but not important (such as work phone calls, emails and meetings) and some things that are important but not urgent (such as spending time with a spouse, or helping children with their homework)7.

Sometimes the only thing that can create urgency for us is (God forbid) a bereavement or a serious illness – a reminder of our own mortality can shock us into reassessing our priorities.

In reality we should not need to wait until we are shocked into considering our limited life span. At any stage in life we can use the thought of our limited life span to propel us into action.

May we take advantage of the these ten days to believe we can change for the better, to decide how and action it now.

6 Rav Avraham Kook, Siddur, Commentary on the Kedusha7 Chief Rabbi Lord Sacks, “To Heal a Fractured World”

GUIDE TO TISHREI

31 YOM KIPPUR

ON

YOM KIPPUR

‘It’s the holiest day of the entire year. We are all gathered in shul, asking for forgiveness and hoping to change.’

Is it really possible to change?’

1. What historical event does Yom Kippur commemorate?

Moses came down from Mount Sinai on the tenth of Tishrei with the second set of Tablets, signifying forgiveness for the sin of the golden calf. Yom Kippur commemorates this event, the first national day of forgiveness for the Jewish People.

2. For what kinds of sins does Yom Kippur not atone?

Sins committed against other people, including hurting someone’s feelings. Yom Kippur does not atone for these sins until the perpetrator gains forgiveness from the victim himself.

3. What should someone do if the person wronged does not forgive you the first time?

Try at least two more times to gain forgiveness.

4. Why do we read the book of Jonah on Yom Kippur?

The repentance of the people of Ninveh serves as an inspiration to us to repent, and shows us that repentance can overturn a Divine decree.

Yom Kippur Q and A

GUIDE TO TISHREI

33 YOM KIPPUR

OFYOM KIPPUR

To do’s1. Remember to bring a Yom Kippur machzor (prayer book) to synagogue for the Kol

Nidre service and other reading material to help understand the service.

2. Remember to wear non-leather shoes to shul.

3. Some people wear a kittel on Yom Kippur (these are white robes symbolising purity).

4. Remember that the correct greeting is “Gmar Chatimah Tovah” – “may you be sealed (in the book of life) for good.”

5. If you light a Yahrzeit candle during the year, have one ready for lighting before Yom Kippur.

There are five restrictions going into Yom Kippur over and above the usual Shabbat restrictions:1. No eating and drinking. Make sure your last meal before the fast is a good one – in

fact this festive meal is a mitzvah. Many people find a high carbohydrate meal is most lasting going into the fast. Don’t forget to drink water steadily throughout the day before Yom Kippur.

2. No washing. The rule of not washing on Yom Kippur extends to no showers or baths. Even when washing our hands in the morning (ritually three times on each hand) we do so only up until the knuckles. However, one is allowed to wash hands for hygiene reasons (if they are dirty or after going to the bathroom).

3. No anointing. Historically this would have meant not smearing oil on ourselves. Today we are careful not to use scents or perfumes on Yom Kippur (for pleasure).

4. No marital relations.

5. No leather shoes. As a sign of spirituality we don’t wear leather shoes. Shoes connect us with the ground and today we are closer to heaven! Historically leather shoes were a sign of comfort and the only type of shoe available. Even though today other footwear is worn throughout the year the prohibition remains to leather only.

GUIDE TO TISHREI

35 YOM KIPPUR

Yom Kippur: the holiest man (the High Priest) enters the holiest place (the Holy of Holies in the Temple) on the holiest day. As it says in the machzor, Kadosh, Kadosh, Kadosh – Holy, Holy, Holy!But what does it mean to be Kadosh? And what relevance does this act of the High Priest in the Temple have for us?KIPPUR

‘Making a difference to others’

GUIDE TO TISHREI

37 YOM KIPPUR

KadoshWe often translate the word Kadosh as holy. But what does holy mean? Sanctified! But what does sanctified mean? Separate! But separate from what?

Rav Kook, the Chief Rabbi of Palestine in the 1920s, explains1 that there are two ways to live one’s life – selfishly or with others in mind. Most of us, most of the time, live for ourselves. We do what we want to do, when we want to do it.

But occasionally we consider others in our plans.

Says Rav Kook, when we consider others – that’s Kadosh. The more we consider others, the more Kadosh it is.

Back to the High Priest. He enters the Holy of Holies on the Holiest day, Yom Kippur, in order to ask atonement for the people. In entering this space he puts his life on the line:

- If he were to enter on any other day, he would be executed.

- Anyone else entering this space is put to death.

- Offering these sacrifices in any other place would render the officiant liable for death.

And yet, for the benefit of the whole Jewish people, indeed the whole world, he is prepared to risk his life. That is Kadosh – the ultimate self sacrifice for the benefit of all of humanity.

What does the act of the High Priest mean to us?We are not required to put our lives on the line to quite the same extent. But the example that the High Priest sets for us should inspire us to live our lives with just a little more Kedusha (holiness).

Giving some of our time to a voluntary organisation – that is Kadosh.

1 Commentary on the Siddur

Considering the needs of our community over our own – helping to make up a minyan, set up a kiddush, organise a communal social or learning event – that is Kadosh.

Spending a little more quality time with our family – rather than building up our name in our workplace – that is also Kadosh.

There is a story2 about two close childhood friends, David and Avi, who make a pact that if the other were to ever get into trouble, they would risk their lives to save them.

Years pass and David becomes a wealthy businessman, moving overseas. Avi, on the other hand, becomes severely impoverished and is on the bread line. One day, after his family has not eaten for two meals, Avi’s wife reminds him about the pact that he had with David – “Go to David and ask for help – otherwise we will all die of starvation!”

Avi sets off and after a few days travel, he reaches the country where David now lives. Arriving late at night, he takes a room just outside the city.

That night, the King’s crown is stolen. Soldiers are sent around the city to search for the robber. When they find Avi, a stranger, they suspect him immediately and he is sentenced to death by hanging in the city square the next morning.

All the people of the city turn up for the public hanging. David, a good friend of the King is standing next to the Royal throne. But when David sees that it is Avi who is about to be hanged, he remembers his pact to save his friend’s life and shouts out “I stole the crown!”

The King is astonished by David’s words and calls an immediate halt to the hanging. Avi is summoned to the king. But when Avi sees that David is prepared to risk his life for him, Avi protests “No! I really stole the crown!”

The King is bemused and demands an explanation. When they tell him about the pact, he understands that, in fact, neither of them stole the crown. And the King says “You are both wonderful men and I make only one request – that you allow me to join in your friendship”.

So ends the story. What is the message?

The King is God.

The message is that nothing pleases God more than seeing us, his subjects, being prepared to help each other out at times of need.

We have spent a year without a strong enough focus on working for the good of others. We have spent a year being too selfish, too often.

On Yom Kippur we can make a difference to our lives. On Yom Kippur we can resolve to change. We can be inspired by those in our community, or even outside, who do so much for charity, for neighbours, and for society. We can resolve to learn from the model of the the High Priest, and live a life of greater Kedusha. Gmar Chatimah Tovah may you be sealed in the book of life for good.

2 Shlomo Carlebach Stories

‘Benefit of all of humanity.’

KIPPUR

GUIDE TO TISHREI

39 SUCCOT

It is time for one of the most beautiful and joyous festivals in the Jewish calendar – Succot is a holiday rich in tradition and meaning. From the holding of the Arba Minim to the sitting in the Succah, the holiday is filled with symbolism to express our relationship with God.“In Succot you shall dwell seven days, every citizen in Israel they shall dwell in Succot, in order that your generations shall know, that in Succot did I cause the children of Israel to dwell, when I brought them forth from the land of Egypt.” (Leviticus Chapter 23)

Succot commemorates how the protective “Clouds of Glory” surrounded the Jewish people after leaving Egypt during their forty years of wandering in the desert. It also commemorates how the Jews lived in temporary dwellings during that same time. So too we leave the safety and security of our houses and put ourselves under the direct protection of God.

ON SUCCOT

‘Joyous Festivals’


41 SUCCOTSUCCOT 40

It is a mitzvah to wave the Arba Minim (Four Species) on each of the first seven days of Succot. The Arba Minim consists of four parts – a Lulav (palm branch), leafy twigs of Aravot (willow) and Hadassim (myrtle) and an Etrog (citron). The Lulav represents the spine, the Aravot the mouth, Hadassim the eyes and Etrog the heart. We shake them together to show our total dedication to God.

Often the pieces of the Lulav come separately and need to be put together before they can be used. The Lulav should be first tied together with the Hadassim and Aravot. One Lulav is placed in the centre, two Aravah branches are placed to the left, and three Hadissim are placed to the right.

The Lulav is taken in the right hand with three Hadassim on the right, two Aravot on the left. The Etrog is taken in the left hand, with its pointed end (pittum) toward the floor. (Reverse these if you are left handed.)

Recite the following blessing:

On the first day of shaking add:

The Four Species

ברוך אתה הינואיי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

אשר קדשנו במצותיו , asher kid’shanu b’mitzvotav, who has made us holy through His commandments,

וצונו על נטילת לולב . v’tzivanu al netilat lulav. and has commanded us about taking the lulav.

ברוך אתה הינואיי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,


ברוך אתה הינואיי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

אשר קדשנו במצותיו , asher kid’shanu b’mitzvotav, who has made us holy through His commandments,

וצונו על נטילת לולב . v’tzivanu al netilat lulav. and has commanded us about taking the lulav.

ברוך אתה הינואיי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,


The Succah is a structure with at least three walls and a roof made of a detached plant material (usually cane or palm branches). There must be nothing above the roof except the sky. We have a mitzvah (commandment) to dwell in it. We are careful during Succot to eat our meals and any ‘mezonot’ (cake, crackers or biscuits) in the Succah.

Each time we start a new meal in the succah we say this blessing:

The Succah

ברוך אתה הינואיי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam,

Blessed are You, the Lord our God, King of the universe,

אשר קדשנו במצותיו , asher kid’shanu b’mitzvotav,

who has made us holy through His commandments,

וצונו לישב בסכה . v’tzivanu leisheiv basuccah.

and has commanded us to dwell in the Succah.

After the blessing, turn the Etrog around so that the pittum faces up. Now shake the Lulav together with the Haddasim and Aravot (myrtle and willow) while facing East. The WW is shaken three times in all six directions: forwards, to the right, behind, to the left, upwards and downwards.

‘The Etrogis taken’

GUIDE TO TISHREI

43 SUCCOT

Abraham is the special guest on the first night. He sits in the doorway of his tent, on the third day after his Brit Milah, in the heat of the day, looking for strangers to invite for lunch. This is symbolic of the whole Jewish people – craving the comfort of Paradise (inside the tent) but being prepared to sacrifice some spiritual bliss in this life, in order to help make the World (outside the tent) just that little bit better. We do this by being deeply concerned for the welfare of others.

Isaac is the special guest on the second night. He re-dug and re-named wells that his father, Abraham, dug before him. What does this teach us? Our Sages liken the wells (of water) to the teachings of Abraham. Isaac re-invigorated the teachings of his father and made them relevant to his own generation, thereby maintaining the essential link between Abraham (his father) and Jacob (his son). We, in our generation, must learn to provide that vital link between the teachings of the older generations and our children.

Jacob is the special guest on the third night. The overriding image of Jacob is of him wrestling with the angel. Each of us must also wrestle with our own angels – asking testing questions, probing our understanding of the Torah – in order to come out stronger willed and more determined to live a meaningful Jewish life.

Joseph is the special guest on the fourth night. He begins his life seeing himself very much at the centre of the Universe (eleven stars, the sun and the moon all bow down to his star). He ends it by crediting all his successes and superior understanding to God. We, too, can learn to attribute our successes to the Almighty – and hope that we do not need to undergo the trials of Joseph in order to learn that lesson.

Moses is the special guest on the fifth night. He is the leader who brought us out of slavery and transmitted the Torah to us at Mount Sinai. He understood that one who has no free time can never learn, and that one who does not learn can never be free. May we, too, learn to be truly free.

Aaron is the special guest on the sixth night. He was the peace maker during our 40 year journey through the Desert. He would take one party in a dispute aside and tell them that the other party wished to make peace. And then do the same to the other party. Peace making is so central to our tradition that the only remaining service of the descendants of Aaron (the Cohanim) is the Blessing for Peace.

David is the special guest on the seventh night. He is a descendant of Judah and of Ruth and is the forebearer of the Messiah. Judah, though he sinned with Tamar, made complete amends. Ruth was the righteous convert who demonstrated an exceptional love for her mother-in-law. David can inspire us - that through repairing our own faults and behaving lovingly to others – we, too, can play our part in bringing the Messianic era to fruition.

‘There is an idea that every day of Succot is symbolised by special guests – the biblical heroes of Jewish History and that they “visit” us in our succah on each night of the festival. These guests are known as the Ushpizin.’

USHPIzIN

Many people have the custom to talk about the special guest (Ushpizin) on each evening. Here are some inspiring thoughts related to these guests to consider while you are in the Succah:


45 SUCCOTSUCCOT 44

Evening Kiddush for Succot, Shemini Atzeret and Simchat Torah

ויהי ויהי ערב הששי יום בקר . Vay-hi erev vay-hi voker Yom Hashishi. It was evening and it was morning the sixth day.

ויכלו השמים והארץ וכל צבאם . Vay’chulu hashamayim v’ha-aretz v’chol tz’va-am. The heavens and earth were finished and all their hosts.

ויכל הים ביוםא השביעי Vay’chal Elohim bayom hash’vi-i On the seventh day, God finished

מלאכתו אשר עשה וישבת, ביום השביעי m’lachto asher asah, vayishbot bayom hash’vi-i the work that He had done, and He rested on the seventh day

מכל מלאכתו אשר עשה . mikol m’lachto asher asah. from all the work that He had done.

ויברך השביעי יום את היםא ויקדש ,Vay’varech Elohim et yom hash’vi-i vay-kadeish oto ,אתו God blessed the seventh day and sanctified it,

שבת בו כי מכל מלאכתו ki vo shavat mikol m’lachto

for on that day, God rested from all the work

אשר ברא הים לעשותא . asher bara Elohim la-asot. that He had created.




On Shabbat add:

On other evenings, start Kiddush here:FOR SUCCOT

SHEMINI ATzERET AND

SIMCHAT TORAH

‘Our time of rejoicing’

Evening Kiddush continues on the next page (46)


47 SUCCOTSUCCOT 46

On Shabbat add

On other days, start Kiddush here:

ברוך אתה אהינו יי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

אשר בחר בנו מכל עם asher bachar banu mikol am

who has chosen us from among all peoples,

ורוממנו מכל לשון וקדשנו במצותיו , v’rom’manu mikol lashon v’kid’shanu b’mitzvotav, raised us above all tongues and made us holy through His commandments,

ותתן לנו אהינו יי אהבה ב vatiten lanu Adonai Eloheinu b’ahavah

You have given us, Lord our God, in love

שבתות למנוחה ו( מועדים לשמחה) , (Shabbatot lim’nichah u’) mo’adim l’simchah, (Sabbaths for rest) and festivals for rejoicing

חגים וזמנים לששון chagim uz’manim l’sasson, et Yom את יום,

holy days and seasons for joy,

השבת הזה ואת יום( ( (HaShabbat hazeh v’et Yom) (this Sabbath day and)

חג הסכות הזה זמן שמחתנו, Chag HaSuccot hazeh, Z’man Simchateinu

the festival of Succot, our time of rejoicing

השמיני חג העצרת הזה זמן שמחתנו, Hash’mini Chag Ha’Atzeret hazeh, Z’man Simchateinu the festival of the eighth day, Shemini Atzeret, our time of rejoicing

באהבה( מקרא קדש זכר ליציאת מצרים) , (b’ahavah) mik’ra kodesh tzcher liytziat Mitzrayim, (in love), a holy assembly in memory of the exodus from Egypt,

כי בנו בחרת ואותנו קדשת מכל העמים , ki vanu vacharta v’otanu kidashta mikol ha-amim, for You have chosen us and sanctified us above all peoples,

ושבת( ומועדי קדשך ) באהבה וברצון( ( (v’Shabbat) u’mo’adei kodshecha (b’ahavah uv’ratzon)

(Sabbath) and Your holy festivals (in love and favour)

בשמחה ובששון הנחלתנו . u’d’varcha emet v’kayam la’ad. for joy and glassness, You have given us as our heritage.

ברוך אתה ,Baruch atah Adonai ,ייBlessed are You, Lord,

מקדש השבת ו( ישראל ) והזמנים . m’kadeish (haShabbat v’) Yisrael v’haz’manim. who sanctifie (the Sabbath), Israel and the festivals.

ברוך אתה אהינו יי מלך העולם , Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,

שהחינו וק ימנו והגיענו לזמן הזה . she’he’cheyanu v’kiy’manu v’higiy’anu lazman hazeh. who has given us life, sustained us, and brought us to this time.

On Shabbat, add the words in parentheses.

On Succot add:

On Shemini Atzeret and Simchat Torah add:

On all days continue here:

Daytime Kiddush for Succot, Shemini Atzeret and Simchat Torah


לעשות את־השבת לדרתם ברית .la-asot et hashabbat l’dorotam b’rit olam . עולםto make the Shabbat for their generations as an everlasting covenant.







אשר תקראו אתם במוע .asher tik’r’u otam b’mo’adam .דםwhich you shall announce in their due season.



ברוך אתה אהינו יי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,


Evening Kiddush for Succot, Shemini Atzeret and Simchat Torah. Cont’d...


לעשות את־השבת לדרתם ברית .la-asot et hashabbat l’dorotam b’rit olam . עולםto make the Shabbat for their generations as an everlasting covenant.







אשר תקראו אתם במוע .asher tik’r’u otam b’mo’adam .דםwhich you shall announce in their due season.



ברוך אתה אהינו יי מלך העולם Baruch atah Adonai Eloheinu melech ha-olam, Blessed are You, the Lord our God, King of the universe,



49 SUCCOTSUCCOT 48

Succcot,Celebrating the Joy of LifeSuccot is the third festival in two weeks. First we had Rosh Hashanah and crowned God as King. Then we celebrated Yom Kippur and completed our Teshuva. Now we have Succot – described as “the time of our [greatest] happiness”!

Why do we need Succot in such close succession to the Days of Awe?There is a story of a King whose son leaves him to join a group of anarchists1. After a while the prince is rescued by soldiers, returns and in a stern ceremony before the senior courtiers, apologises to his father for his misbehaviour. But he has lost the trust of his father the King – no amount of stern apologetics can convince his father that he has really changed. Only a long time later, when the King sees his son dancing and singing at a Royal function does the King now believe that the son has returned for good. His inner feelings could have been disguised when he was under stress, but when he was relaxed and joyful, his true attitude was revealed.

And that’s us.

We strayed. We returned on Rosh Hashanah and Yom Kippur. But that was austere. They were Days of Awe. On Rosh Hashanah and Yom Kippur some dress in a Kittel (the robes of purity which are also worn when a person passes away). We say the Confession (Vidui) that one says on one’s deathbed. We talk about the book of life (and death). We don’t eat, drink, wash or wear leather shoes. There is a serious tone to these days.

Then there is Succot.

Food and drink is commanded (in the Succah). Enjoyment of nature (seeing the stars through a roof made of plant material). Singing in Shul (the Hallel prayer).

Succot is a festival that celebrates life.

The greatest reason to disqualify a Lulav is if it is dried out. We learn this from the words of the Psalm recited on Succot – “The dead cannot praise You”2. We shake the Lulav 18 times (3 times in each of 6 directions) – the number 18 has the numerical value of the hebrew word chai – meaning life3.

We may have returned to the King on Rosh Hashanah and Yom Kippur out of fear and trembling. Now we have the chance to show that we have truly returned – through joy and celebration of life.

1 Netivot Shalom2 Gemara Succah3 Rav Shlomo Aviner

CELEbRATING

THE JOY OF LIFE

‘Relaxed and joyful’


51 SUCCOTSUCCOT 50

Celebration of Life: The SuccahWe may ask ourselves – what is life? What is it all about? What are we rushing around for? Is it worth celebrating? This old story sums it up perfectly.

An American tourist was at the pier of a small coastal Mexican village when a small boat with just one fisherman docked.

Inside the small boat were several large yellowfin tuna. The tourist complimented the Mexican on the quality of his fish and asked how long it took to catch them. The Mexican replied, “Only a little while.”

The tourist then asked, “Why didn’t you stay out longer and catch more fish?”

The Mexican said, “With this I have more than enough to support my family’s needs.”

The tourist then asked, “But what do you do with the rest of your time?”

The Mexican fisherman said, “I sleep late, fish a little, play with my children, take siesta with my wife, Maria, stroll into the village each evening where I sip wine and play guitar with my amigos, I have a full and busy life.”

The tourist scoffed, “I can help you. You should spend more time fishing; and with the proceeds, buy a bigger boat: With the proceeds from the bigger boat you could buy several boats. Eventually you would have a fleet of fishing boats. Instead of selling your catch to a middleman you would sell directly to the processor; eventually opening your own cannery. You would control the product, processing and distribution. You could leave this small coastal fishing village and move to Mexico City, then Los Angeles and eventually New York where you could run your ever-expanding enterprise.”

The Mexican fisherman asked, “But, how long will this all take?”

The tourist replied, “15 to 20 years.”

“But what then?” asked the Mexican.

The tourist laughed and said, “That’s the best part. When the time is right you would sell your company stock to the public and become very rich, you would make millions.”

“Millions?...Then what?”

The American said, “Then you would retire. Move to a small coastal fishing village where you would sleep late, fish a little, play with your kids, take siesta with your wife, stroll to the village in the evenings where you could sip wine and play your guitar with your amigos.”

Succot reminds us to refocus and understand what life is truly all about. We spend so much of our lives obsessed by our material possestions, Succot and the Succah ask us to focus on what really matters in life.

The Succah is also a leveler for society. Throughout the year we may choose to differentiate ourselves by our cars, our homes and our holidays. But on Succot we are all equal – living in a temporary dwelling, at one with Nature, remembering the joy that can be obtained through the simplest things in life. In the words of one Rabbi4 “We must remember – and communicate to our children – that what is important is values not venues, content not coverings, inner emotions and not external appearances”.4 Rabbi Shlomo Riskin

Yom Kippur and Succot are “Cleansers”We came out of Yom Kippur cleansed in a spiritual sense – ready to start again. We enter Succot cleansed in a material sense – living back-to-basics. May we capture this feeling of joy, from the pure simplicity of life. May we remember it and may it provide us with hope and strength for the rest of the year.

GUIDE TO TISHREI

53 SUCCOT

Our judgements are finally sealed on Hoshanah Rabbah.Hoshanah Rabbah is the seventh and last day of Succot. Its name comes from the fact that more hoshanot (celebratory circuits by the congregation around a sefer torah) are said on this day than on all the previous days of the festival. Hoshanah Rabbah is the day on which judgements for the coming year are finally sealed. This is the end of the process that began on Rosh Hashanah. In some ways, Hoshanah Rabbah is similar to Yom Kippur as there are additional prayers and requests for repentance.

Although Hoshanah Rabbah was not given any different status in the Torah than the other days of Chol Hamoed (the intermediate days of the festival), the Jewish people observe many extra customs on this day for instance the white curtain on the ark in shul remains up until after this day.

On Hoshana Rabbah the beating of the Aravah, willow branch, is performed. In the morning services of Hoshanna Rabbah, following Musaf (and some places after Hallel) the hoshanot are said as written in the prayerbook, the congregation marches around the bima seven times, after which comes the beating of the Aravah, willow branch. The Aravahs are beaten against the floor five times. No blessing is recited over the beating of the Aravah since it is a custom.

HOSHANAH RAbbAH

‘Finally sealed.’

GUIDE TO TISHREI

55 SUCCOT

Hoshanah Rabbah is the seventh and last day of Succot1.

Each of us emerges from the Days of Awe, with new resolutions for change.

When we made commitments in Shul to change for the better, we had every good intention.

Now we are eleven days after Yom Kippur and whilst Ne’ilah (the final service on Yom Kippur) was symbolically the closing of the Gates, the last moment to make commitments for the future, our Sages say that there is a late filing extension until Hoshanah Rabbah.

When God reveals Himself to Moses at the Burning Bush, and Moses asks His name, God replies – I will be who I will be. In other words, I am the perfect agent of change. It is a Divine quality to decide how we wish to be and then to act on it perfectly.

For us lesser mortals, our commitments to change do not always get carried out 100%.

Hoshanah Rabbah is the time to revisit our commitments made through awe on Yom Kippur, and ask how can I make this happen.

There is a mythical tale about the wind bragging to the sun about his strength. An old man wearing a heavy trench coat walks down the city street. The wind boasts that he can make him remove the coat. Blowing and gusting as hard as he can, the man manages to hold onto the lapels even though he is almost blown into the air. Then the sun speaks out, “I can make him remove the coat!”. After two minutes of intense heat from the sun, the man rapidly undoes the buttons and takes of the coat, to drape it over his arm.

Yom Kippur, with its restrictions, can sometimes make us feel like we are at war with our negative inclination – a roaring wind afflicting our souls. And, yet, it is effective in making us look at how to change our lives for the better.

Succot, with its focus on joy, is more like the sun, lighting the flame of passion in our souls. Excitement of new possibilities can make us change so much more rapidly than the negative thoughts of past failures. Hoshanah Rabbah is the last opportunity, this year, to make the commitment to change.

Hoshanah Rabbah – the deadline for commitmentsHoshanah Rabbah is the day to make a final commitment to change, enthused by the excitement of a week of Succot – a week of embracing life.

Hoshanah Rabbah is also the time to commit to bringing change to the community, welcoming in others and broadening our outlook to include those less fortunate than ourselves. This is the cornerstone of the United Synagaogue.

1 According to many opinions, Shemini Atzeret and Simchat Torah are considered a separate festival to Succot

RAbbAH:THE GATE IS

CLOSING

‘New resolutions for change’

GUIDE TO TISHREI

57 SHEMINI ATzERET AND SIMCHAT TORAH

The eighth and ninth days (in the Diaspora) are known as Shemini Atzeret and Simchat Torah. In Israel they are rolled together into one day of festivities.Even though its celebration is linked to the beginning of Succot, Shemini Atzeret is actually a festival of its own. This is why we say the blessing of Shehecheyanu when we light candles and say Kiddush.

“Shemini” means the eighth. In Judaism the number eight represents perfection. For instance, a brit milah on a baby boy is performed on the eighth day of his life to instil him with perfection.

“Atzeret” means “holding back,” or that which is held back for the purpose of bringing it to its state of completion. Thus, the name “Shemini Atzeret” means the eighth day which is the additional day that brings the seven-day holiday of Succot to its state of perfection.

Shemini Atzeret is also a day of special intimacy between God and the Jewish people. If one looks at the sacrifices brought over the preceding seven days of Succot one sees an interesting progression from day to day of bull offerings from thirteen on the first day down to seven on the seventh day. This gives a total of seventy bulls sacrificed over the course of Succot which corresponds to the seventy nations of the world according to Jewish tradition. However, on Shemini Atzeret just one bull is sacrificed. This gives a clue to an understanding of Shemini Atzeret which the following story illustrates.

A king held a celebration for all of his subjects which lasted all week long. As the celebrations drew to a close and the king’s subjects were leaving, he turned to his favoured courtiers and said “stay a while – tomorrow will be a day of special celebration - just with you.”

So it is with Shemini Atzeret. God’s presence in the world and the special role that the temple in Jerusalem played in bringing people closer to God (the word for a sacrifice in Hebrew ‘korbon’ comes from a root meaning ‘closeness’) is something to which all nations had access. But on Shemini Atzeret we have a powerful reminder that we are His chosen people.

ONSHEMINI ATzERET

AND SIMCHAT TORAH

‘Day of special intimacy’

GUIDE TO TISHREI

59 SHEMINI ATzERET AND SIMCHAT TORAH

On Simchat Torah we sing and dance, celebrating the essence of our lives – the Torah.500 Sifrei Torah will be danced with in United Synagogue shuls this Simchat Torah. Here are a few facts about them:

• The Torah we use today in your shul is written exactly the same way the Torah was written the very first time by Moses 3,300 years ago.

• The Torah Scroll must be written by a specially trained scribe called a sofer. It takes about a year to write an entire scroll – all by hand using a quill and specially prepared ink.

• There are 304,805 letters in a Torah Scroll.

• Even a single missing or misshapen letter invalidates the entire Sefer Torah.

• If you look closely at the letters of the Torah Scroll you will notice that they are very fancy – some have crowns on them and the hebrew letter ‘chet’ is made up of two ‘zayins’ overlapping.

• On a regular week we only use one Torah Scroll, but on Yom Tov, on Shabbat Rosh Chodesh and on special Shabbatot we use two, or even three.

SEFER TORAH

‘Celebrating the essence’


61 SHEMINI ATzERET AND SIMCHAT TORAH60 SHEMINI ATzERET AND SIMCHAT TORAH

TORAH

‘The secret of happiness’

Simchat Torah – the joy that can only come from Torah studyOn Simchat Torah (literally: the Joy of the Torah) we celebrate completing the reading of the Torah (the end of Deuteronomy) and we begin again (at Genesis).

But what is the Joy of Torah?

What is the connection between happiness and Torah study?

What does it have to do with completing the Reading of the Torah Scroll?

The Secret of Happiness


63 SHEMINI ATzERET AND SIMCHAT TORAH62 SHEMINI ATzERET AND SIMCHAT TORAH

HappinessThe word “Simcha” is translated into English by the word “happiness”. But it refers to a specific form of happiness – that of contentment. In the words of the Mishnah1, “Who is wealthy? One who is content (sameach) with his lot.”

But how do we achieve contentment?

One Rabbi2 explains that the answer is in the word “Sameach” itself. Observing the close relation of the word to the word “Tsameach”, which means “Growth”, he explains that contentment is achieved when we are growing.

Let’s consider this vitally important idea.

Any parent will testify that summer holidays with two or more children at home is an exhausting and challenging endeavour. It is not long before the parent is brought in to separate the children from some sort of conflict.

And, yet, a school teacher may have 30 children in a class for a whole day and they may behave with perfect (or near perfect) decorum.

If 30 children together can be controlled by one teacher (with an assistant), why can’t one parent handle two children for a day at home?

Psychologists explain that the children at school are in learning mode. Whilst they are exposed to new ideas and new challenges they grow in self-esteem and this gives them a sense of contentment. When children are content they behave. The challenge for the parent at home is to give growth opportunities to their children.

And we are no different.

Give us a challenge (that we are capable of completing) – then we are set up for an enjoyable experience. Give us the same challenge every day, or worse, a lesser challenge than we had previously, and we will feel frustrated and dissatisfied.

The Torah is the body of knowledge, transmitted to Moses by God at Sinai, discussed through the Ages by the world’s greatest thinkers, of the essential acts and purpose of life. Because of its vast content, no human could study all of Torah in a lifetime. However, the structure of the Torah enables us to delve in at different levels and to complete its study at that level. Challenging, relevant content – with the potential to continue our growth for a lifetime – generating Simcha, contentment.

The Priestly Blessing and Maslow – the route to contentmentSome 50 years ago, Abraham Maslow, an American Jewish Psychologist, published his famous hierarchy of needs. He wondered what the key drivers are that motivate people to act, and he came up with a model that is still used by many psychologists today.

1 Pirkei Avot2 Rabbi Samson Rafael Hirsch

Basic needs

Psychological needs

Self actualis-ation

Basic needs

Psychological needs

Self and global actualisation

Maslow: Hierarchy of needs Torah: Priestly Blessing

Maslow described how, at a basic level, one needs food, clothes, accommodation and financial security – because when humans are hungry or cold – they can only focus on their immediate predicament. At the next level, we crave stimulation (our psychological needs) – through learning, relationships and status. At the highest level, once we have everything else, we seek self-actualisation in the achievement of our life goals.

On all festivals (in the Diaspora) and daily (in Israel), Cohanim (priests) stand before their community and recite the words of the Priestly Blessing:

“May the Lord bless you and keep you. May the Lord light up your face and be gracious unto you. May the Lord lift up His face to you and give you peace.”

Our Rabbis explain that the first phrase (bless and keep) refers to God providing us with our material needs3. The second phrase (light and grace) refers to God inspiring us with the light of Torah knowledge and deeds4. The third phrase refers to peace of mind (self-fulfilment) and a more universal objective of global peace. Similar to Maslow’s hierarchy.

But here is a difference.

Maslow portrayed his needs in a Pyramid with material needs on the bottom and fulfilment at the tip. The Priestly Blessing is structured as a Pyramid the other way up! The Midrash notes that the first phrase “May the Lord bless you …” has three words in the Hebrew. The second phrase has five words and the third (peace) has seven words. These are an indication of the relative importance of the values espoused.

In Judaism, there is contentment in achieving one’s material basics; far greater contentment in growing in knowledge and deeds; and greater still – contentment in moving towards the achievement of one’s life goals.

May the completion of the annual cycle of Reading the Torah this Simchat Torah inspire us to study Torah at deeper levels and to complete many more cycles of learning over the coming months and years. And may this grant us Simcha, contentment, and fulfilment for our benefit and for that of the whole world.

3 Rashi4 Sifri

GUIDE TO TISHREI

65 CHESED

For our US Chesed team, Lady Amélie Jakobovits z”l (Lady J) was a heroine. She took on a personal role that became synonymous with her — caring for the sick, comforting the bereaved, and reaching out to the lonely.

We can never replace her indefatigable drive, only follow in her footsteps.

Why not make this a year that Lady J would have been proud of. Which of these actions could you sign up to?1. Join your local US Community Cares phone round group making

care-calls to the elderly 2. Become a home or hospital visitor after receiving key skills training3. Join your local bereavement befrienders group – we will give you

the training needed4. Help shop for Pesach Food Parcels 5. Deliver Pesach Food Parcels6. Help maintain a Facebook or Twitter account for the US Chesed

department7. Give Blood8. Co-ordinate Project Chesed collections in your community9. Donate your unwanted spectacles, mobile phones, tinned

food items, good condition clothes, toys, used football kits and cosmetics. Someone, somewhere, will benefit from your kindness

10. Join the team of volunteers willing to make up a minyan at a funeral or shiva at short notice. People passing away with little close family or friends still deserve respect and dignity - and every mourner deserves the chance to say Kaddish.

The ‘Lady J Chesed Fund’ has been set up in the honour of Lady Amélie Jakobovits to develop more Chesed projects in her ‘zechut’ (merit). If you would like to contribute to this fund, get involved in any of the ideas above, or have other chesed ideas you’d like to share with us, please be in touch with Candice Woolfson -

[email protected] or 020 8343 5688.

PUTTING JEwISH vALUES

INTO ACTION

Moving Forward.

Help us to keep the wonderful memory of Lady J alive with Chesed.

GUIDE TO TISHREI

66 FINAL wORD

Final Word...From Rabbi Andrew Shaw

As a child growing up in Kingsbury United Synagogue in the 1970s I remember being taken to shul by my father for the High Holy Days and being struck by the amount of people present and the seriousness of the occasion. It seemed to me this Judaism was a serious business and not that much fun for a seven year old. Thankfully I was lucky. My parents brought me back a few days later for the festivals of Succot, Shemini Atzeret and Simchat Torah where I saw not as many people but a joy and a vibrancy that has lived with me ever since.

To see Judaism as a living, inviting and festive experience allowed me to engage as a child with my community and forge connections with my faith that are still with me today. Later on in life I realised that the experiences of Tishrei were both different sides of the same Jewish coin. Judaism is not just about self reflection, repentance, regret and a need to change but without them we cannot grow as a human being. Judaism is not just about celebration, singing, dancing and eating but without them we cannot be in touch with a living Judaism which nourishes the mind and inspires the soul.

I did not realise it at aged seven but the month of Tishrei is the greatest example of what we need to live as a positive, happy and moral Jewish person in the 21st century. It also made me appreciate the rhythm of the Jewish year with its cycles of celebration and mourning, historical remembrance and current realities.

The US’ Living & Learning initiative is to bring these ideas of an ancient and powerful way of life into our contemporary lives. I hope that, through this guide, we have a renewed appreciation of our heritage and that we can look forward to a year of joy, blessing and happiness for all our families, the House of Israel and the entire world.

Reg

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red

char

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o. 2

4255

2

[email protected]

020 8343 8989

US

Living & Learning

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