Difference between revisions of "Devar/5770/Rosh Hashanah"
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| − | {{pasuqh| | + | {{pasuqh|וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ, מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם -- כָּל-מְלֶאכֶת עֲבֹדָה, לֹא תַעֲשׂוּ: יוֹם תְּרוּעָה, יִהְיֶה לָכֶם|p/pt/pt0429.htm#1|במדבר כט:א}} |
| + | {{heb|השבת תתחיל שנה חדשה, שנת 5770 לבריאת העולם לפי מנייננו. לא שבת רגילה בלבד שאין בה עשיית מלאכה כלל, אלא בנוסף ראש השנה -- מקרא קודש, בו גם חל איסור עשיית מלאכה. שביתה כפולה זאת אינה מוסיפה לנו שום איסור. אפילו איסור תקיעת השופר בשבת-ראש-השנה אינו נובע מכפילות השבות, אלא גזירת חכמינו היא. ולמרות שאין צד הלכתי כאן, אפשר למצוא רמזים בעניין.}} | ||
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| + | {{heb|העולם בהיבראו היה '''תֹהוּ וָבֹהוּ''' {{hcite|p/pt/pt0101.htm#2|בראשית א:ב}}. חשוך וריק. לא היה כל דבר, אפילו קול לא היה -- עד '''וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר''' {{hcite|p/pt/pt0101.htm#3|שם ג}}. כל היקום נברא על ידי "דיבור" אחד של הקדוש ברוך-הוא. ללמדך מה כוח הדיבור -- שבאמצעותו עולמים נבראים, וגם נחרבים.}} | ||
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| + | {{heb|בסיום מלאכת הבריאה, שבת הקדוש ברוך הוא ממלאכתו: '''וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, מְלַאכְתּוֹ אֲשֶׁר עָשָׂה; וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי, מִכָּל-מְלַאכְתּוֹ אֲשֶׁר עָשָׂה''' {{hcite|p/pt/pt0202.htm#2|שם ב:ב}}. אף על פי שלא "עבד" במובן שאנו מכירים, שבת -- הפסיק פעולתו -- בשבת הראשונה. וכל הדברים שברא, על ידי דיבורו עשה -- חוץ מיצירת האדם.}} | ||
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| + | {{heb|לבני-אדם יש כוח מיוחד, כוח הדיבור. לכן תרגום אונקלוס מפרש את הפסוק '''וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה''' {{hcite|p/pt/pt0202.htm#7|שם ב:ז}} ככה: '''וַהֲוָת בְּאָדָם, לְרוּחַ מְמַלְּלָא'''. (והייתה באדם (נשמת החיים אשר נפח בו ה') ל"רוח מדברת"). הכלי הזה הוא ייחודי בעולם החי. באמצעותו מעבירים מידע מדור לדור, בונים מלכויות ומקדמים את מצב האנושות מיום ליום. אבל לאידך גיסא יש צד שלילי -- לשון הרע, הוניה, עדות השקר. האל הטוב נתן בנו כוח אדיר לעשות כחפצנו, ועלינו לשלוט בו ולהטותו לצד הטוב.}} | ||
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| + | {{heb|זה רמז אחד שיש בהשמעת השופר בראש השנה. הקול החודר הזה מסמל מצד אחד קריאה לחזרה בתשובה אל ה'. מצד שני, הוא מסמל קול אזעקה, סכנה ופחד -- מה שעלול להיות חלקנו אם לא נשוב אל ה' בכל לבבנו. בואו נשתמש בשבת הזאת שהיא גם ראש השנה, להשבית לשוננו מלדבר כל דבר ערווה, וניכון לקראת השמעת השופר ביום התרועה שלמחרת.}} | ||
{{english}} | {{english}} | ||
| − | {{pasuq|And | + | {{pasuq|And in the seventh month, on the first day of the month, ye shall have a holy convocation: ye shall do no manner of servile work; it is a day of blowing the horn unto you|p/pt/pt0429.htm#1|Num 29:1}} |
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| + | This ''shabbat'' we begin a new year, 5770 since the Creation of the universe according to our system of counting. It is not just a regular ''shabbat'' where we are restricted from certain kinds of work, but in addition it is ''rosh hashanah'' (the new year) -- a holy convocation, during which there is also a prohibition of performing certain kinds of work. This double cessation from work does not entail any additional restrictions for us. Even the prohibition of blowing the ''shofar'' on this ''shabbat'' which is also ''rosh hashanah'' does not stem from the doubled cessation, but was rather a legal enactment of our Sages. And despite the fact there is no legal side to this (doubling of cessation of work), it is possible to find hints in the matter. | ||
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| + | The universe at creation time was '''unformed and void''' {{hcite|p/pt/pt0101.htm#2|Gen 1:2}}. Dark and empty. There was nothing, not even a sound -- until '''God said: 'Let there be light.'''' {{hcite|p/pt/pt0101.htm#3|ibid 3}}. The entire universe was created by an "utterance" of God's. This is to inform you of the power of speech -- that by means of it worlds are created, and also destroyed. | ||
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| + | At the conclusion of the work of Creation, the Holy One blessed be He ceased (''shavat'') from his activities: '''And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.''' {{hcite|p/pt/pt0202.htm#2|ibid 2:2}}. Even though He did not "work" in the sense we are familiar with, he ''shavat'' -- ceased His activity -- on the first ''shabbat''. All the things He created, He created through His speech -- except for His forming of man. | ||
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| + | Humans have a special power, the power of speech. Therefore the Targum Onqelos explains the verse '''and man became a living soul''' {{hcite|p/pt/pt0202.htm#7|ibid 2:7}} like so: '''and (the soul which God set in the man) became a "speaking spirit"'''. This tool is unique in the animal world. Through it we transmit knowledge from generation to generation, build kingdoms and advance the state of humanity from day to day. But on the other hand, there is a negative side -- slander, misrepresentation, false witness. God in His benevolence gave us an immense power, to do with as we wish -- and it is incumbent upon us to control it and to turn it to the side of good. | ||
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| + | This is one of the hints embedded in the sounding of the ''shofar'' on ''rosh hashanah''. That penetrating sound is, on the one hand, a call to repentance -- to return to God. On the other hand, it is the sound of an alarm -- of danger and fear -- that which is likely to be our lot should we choose not to return to God with all our hearts. Let us use this ''shabbat'' which is also the first day of ''rosh hashanah'' to give our tongues a rest from any improper speech, and prepare ourselves for the sounding of the ''shofar'' -- the call to return -- on the "day of blowing" on the following day. | ||
| − | {{nav|Devar|Devar|Devar/5769/Ki Tavo|Ki Tavo||}} | + | {{nav|Devar|Devar|Devar/5769/Ki Tavo|Ki Tavo|Devar/5770/Haazinu|Haazinu}} |
{{devar}} | {{devar}} | ||
Latest revision as of 10:49, 25 September 2009
עברית
English
And in the seventh month, on the first day of the month, ye shall have a holy convocation: ye shall do no manner of servile work; it is a day of blowing the horn unto you (Num 29:1)
This shabbat we begin a new year, 5770 since the Creation of the universe according to our system of counting. It is not just a regular shabbat where we are restricted from certain kinds of work, but in addition it is rosh hashanah (the new year) -- a holy convocation, during which there is also a prohibition of performing certain kinds of work. This double cessation from work does not entail any additional restrictions for us. Even the prohibition of blowing the shofar on this shabbat which is also rosh hashanah does not stem from the doubled cessation, but was rather a legal enactment of our Sages. And despite the fact there is no legal side to this (doubling of cessation of work), it is possible to find hints in the matter.
The universe at creation time was unformed and void (Gen 1:2). Dark and empty. There was nothing, not even a sound -- until God said: 'Let there be light.' (ibid 3). The entire universe was created by an "utterance" of God's. This is to inform you of the power of speech -- that by means of it worlds are created, and also destroyed.
At the conclusion of the work of Creation, the Holy One blessed be He ceased (shavat) from his activities: And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. (ibid 2:2). Even though He did not "work" in the sense we are familiar with, he shavat -- ceased His activity -- on the first shabbat. All the things He created, He created through His speech -- except for His forming of man.
Humans have a special power, the power of speech. Therefore the Targum Onqelos explains the verse and man became a living soul (ibid 2:7) like so: and (the soul which God set in the man) became a "speaking spirit". This tool is unique in the animal world. Through it we transmit knowledge from generation to generation, build kingdoms and advance the state of humanity from day to day. But on the other hand, there is a negative side -- slander, misrepresentation, false witness. God in His benevolence gave us an immense power, to do with as we wish -- and it is incumbent upon us to control it and to turn it to the side of good.
This is one of the hints embedded in the sounding of the shofar on rosh hashanah. That penetrating sound is, on the one hand, a call to repentance -- to return to God. On the other hand, it is the sound of an alarm -- of danger and fear -- that which is likely to be our lot should we choose not to return to God with all our hearts. Let us use this shabbat which is also the first day of rosh hashanah to give our tongues a rest from any improper speech, and prepare ourselves for the sounding of the shofar -- the call to return -- on the "day of blowing" on the following day.
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