Preparation and Confidence
In honor of Rosh Hashanah we wash our clothing, cut our hair, and wear festive garments. In this way we demonstrate confidence in Hashem’s abundant kindness, trusting that He will bring our judgment to light when we turn back to Him.
The sages taught that one who faces judgment before a mortal king grows his hair out and nails and wears black as a demonstration of his downhearted state, since he fears a negative verdict. The Jewish people, however, trust in Hashem’s mercy, so we wash our clothes and cut our hair in preparation for Rosh Hashanah, which is for us a festival.
By purifying ourselves outwardly, we awaken purification Above, cleansing the “garments” [externalized negative spiritual energies] that were generated by our personal and collective sins. For this reason, on Erev Rosh Hashanah we cleanse our physical garments to symbolize removing all spiritual stains.
Haircuts likewise signify renewal, as the Torah states regarding tzora’as: “If his hair is gone…he is pure.” (Vayikra 13:40). Likewise, we find that the tribe of Levi were commanded to cut their hair to purify them upon their inauguration into service. (Bamidbar 8:7). We see from here that haircuts are part of the process of spiritual purification and renewal, just as we feel revitalized through physical grooming. [Mekor Chaim, Tur Barekes, Hilchos Rosh Hashanah]
On Annulment of Vows
Teshuvah repairs our covenant with Hashem, but sin damages the vows and oaths that we took at Sinai when we bound ourselves to the Torah. This is why Yom Kippur begins with Kol Nidrei, for the root of repentance flows from the release from the binding force of the vows we’ve taken and broken, so that we can begin again.
The power to annul vows and nullify the damage done by breaking our vows at Sinai is given to the tzaddikim who share the spiritual quality of Moshe Rabbeinu. Just as Moshe added one day of preparation before we received the Torah at Sinai based on his own understanding, the true leaders of the Jewish people open pathways of return by releasing the weight of broken vows.
[Note: When a vow is undertaken, it immediately generates a new Torah mitzvah to fulfill that vow. In order to nullify this, one must reach the place that is higher than the Torah, the place of pure Will that is the source of the Torah. Just as one can activate his will to create a new neder-mitzvah, one can ascend back to that place in order to annul a vow if necessary. This is why we annul vows before Rosh Hashanah. (Likutei Halachos) By reaching this place we purify ourselves and begin to repair our sins which broke the eternal vows the Jewish people made at Sinai. The great mystics make Hataras Nedarim every Erev Shabbos or Yom Tov to access this purity (Kaf HaChaim).]
Annulment of vows on Erev Rosh Hashanah similarly serves to repair our fundamental bond with Hashem and clears the path for genuine teshuvah. It reminds us that every mitzvah naturally binds us to Hashem in love, were it not for the impurity of sin. By annulling our vows on Erev Rosh Hashanah and again at Kol Nidrei we reveal our intrinsic connection to Hashem and are renewed for the new year. (Likutei Halachos)
Entering Rosh Hashanah with Awe
On the night of Rosh Hashanah one should enter the synagogue with reverence and awe, for the time has arrived when the thrones of judgment are set in the heavens above. It is proper for every person—even one who is ordinarily lax about reciting Maariv at the earliest permitted time—to be especially careful during these Ten Days, from the first night of Rosh Hashanah until after Yom Kippur, to pray Maariv at the earliest time. Likewise, in other areas where he has not been careful throughout the year, even if he does not intend to maintain such conduct permanently, he should at least observe them meticulously during these days, which are days of repentance and Divine mercy. Just as we say that HaKadosh Baruch Hu conducts Himself with lovingkindness—He is lenient with us even when we are undeserving—so should each person exert extra effort and act beyond the letter of the law during these days as much as possible. In addition, he should pray with deep connection and focus and certainly not forget to add what Chazal instituted in the tefillos: “Zochreinu (Remember us),” “Mi Chamocha (Who is like You),” and the conclusions “HaMelech HaKadosh” and on weekdays “HaMelech HaMishpat.”
Custom of Bowing During Prayer
Some have the custom to pray the entire Amidah on Rosh Hashanah and Yom Kippur while bowed over somewhat. However, they must straighten to fulfill the obligatory bowing. Even though each day one accepts the yoke of Heaven—especially while reciting Shema—during these days of judgment we must add “HaMelech HaKadosh” and “HaMelech HaMishpat.” Initially one emphasizes “HaMelech HaKadosh.”
The world was created through three attributes: Chochmah—Wisdom, Tevunah—Understanding (also called Binah), and Da’as—Knowledge (Mishlei 3:19–20). Judgment is implied in, “Bereishis bara Elokim”— “In the beginning, G-d created,” (Bereishis 1:1) since the Name Elokim alludes to judgment. Yet Hashem tempered this judgment with mercy, as our Sages teach (Bereishis Rabbah 12:15) on, “The day that Hashem Elokim made…” since the Shem HaVaYaH indicates lovingkindness (Bereishis 2:4). Therefore one should first declare only “HaMelech HaKadosh,” as it is written “For He is a holy G-d [Elokim].” (Yehoshua 24:19). In the middle blessings of the Amidah we mention judgment and say “HaMelech HaMishpat,” adjacent to the blessing against the slanderers—for judgment begins with His people and then the whole world. Bowing throughout the entire tefillah is not proper. We straighten at each blessing’s opening and closing; the main experience of submission before G-d is in the heart, hidden from the eye. Excessive outward bowing may border on arrogance. (Mekor Chaim, Tur Barekes)
Blessings After Prayer
After the evening prayers of the first night of Rosh Hashanah, it is customary to bless one another: “לשנה טובה תכתב ותחתם לחיים טובים.” [Note: The Mishnah Berurah explains that one should bless men/boys with the masculine grammar—”לשנה טובה תכתב ותחתם לחיים טובים”—and women/girls with the feminine—”לשנה טובה תכתבי ותחתמי לחיים טובים.” Many have an expanded version: “לשנה טובה תכתב ותחתם לאלתר לחיים טובים ולשלום.”]
Some will bless many people at once using the plural—”תכתבו ותחתמו…” for men, “תכתבנה ותחתמנה…” for women. (Pri Megadim) Yet the prevalent custom is to bless each person individually. The Chozeh of Lublin teaches that by blessing one another, harsh judgments on High are sweetened. On a deeper level, the Maggid of Mezeritch teaches that one who seeks to ascend in kedushah must consecrate himself to Hashem: “You are wherever your thoughts are,” taught the Baal Shem Tov. We “engrave” G-dliness within us so that at every moment we turn to Hashem. Rosh Hashanah empowers this fresh beginning, and it’s for this reason that we bless one another to be written and sealed in the Sefer HaChaim. [Likutei Yekarim]
Kiddush and Symbolic Foods
The Sages taught that “a sign is significant.” Not, G-d forbid, in a superstitious way, but in the sense of, “Know Him in all your ways.” Especially before eating, one should say the appropriate prayer for the special symbolic foods as we find in the machzor.
Adam was created on Rosh Hashanah and immediately commanded not to eat from the Tree of Knowledge of Good and Evil; on the day he would eat, he would die. This is why, on the day of Adam’s creation, we focus on the positive messages and blessings to be discovered within the symbolic foods, to repair the sin of Adam and Chava through deep teshuvah. The Shlah Hakadosh taught that it is essential to do teshuvah while saying the special prayers before eating each of the symbolic foods. Each species has a unique supernal path [for an apple orchard alludes to Gan Eden, so eating an apple now symbolizes that we will connect to the bliss of Gan Eden, as we cleave to Hashem with word, deed, and intention throughout the coming year]. All plant life has angels appointed over it who drive it to grow, and these creations are all rooted in the upper worlds.
By eating these symbolic foods and saying the prayers, our words ascend and awaken blessing. Although the Zohar praises the eating of a certain type of nut on Rosh Hashanah, nevertheless nuts are avoided—sometimes their inner bitterness hints at judgment. In addition, the numerical value of the word for nut–egoz–is seventeen, which is the same as the word for sin, cheit.
Morning Prayers and Services
The Zohar (Tetzaveh 184a) teaches that on Rosh Hashanah, when we require the renewal of blessings from above, judgment is aroused and the Other Side rises like a dark, impenetrable cloud that hides the moon. Hashem commanded the Jewish people: “Sound the shofar on the new month; there is a covering over the day of our festival.” (Tehillim 81:4), to break through the concealment and elevate the Shechinah. The Zohar in Parshas Emor says: “When that great shofar withdraws and does not nurse the children…” We see that the shofar fortifies us like a nursing infant, reaching our weakest selves and empowering us to start again and yearn to be better. This is why the first set is called the “seated” shofar sounding. Although it is permitted to stand (and we do so to foster proper reverence), that first set is meant to fortify us—it reaches us where we are spiritually and emotionally immature or “sitting,” and reminds us of the indescribable delight that is our spiritual Source. The initial set of shofar blasts summons Divine blessing, positively influencing our lower selves and allowing us to transform.
Afterward, we blow during Mussaf to empower our acceptance of Hashem’s Kingship during the recitation of the verses of Malchuyos, to internalize that He remembers everything during Zichronos, and—obviously—to fulfill the verses of Shofaros.
Rebbe Nachman taught that when darkness and spiritual obstacles surround from every side, the only true tikkun is to speak the absolute truth in prayer. This draws G-d’s “light and salvation” into the dark places, carving an opening to the light. The shofar is a cry of truth from the depths of the soul that pierces the surrounding veils. Without this, prayer is at risk of remaining superficial and being virtually ineffectual. Therefore one must blow the shofar after Malchuyos, Zichronos, and Shofaros, respectively. Only then can we truly crown Hashem and internalize that every detail is governed by His absolute Providence, as taught by the Maharal, Ramchal, the Gr”a, and the Baal Shem Tov. The shofar empowers the Mussaf verses and prayers so that they can be authentic, deep, and transformative—helping us to actualize and to overcome the falsehoods that make us forget that Hashem is King and that everything is from Him. It is this forgetting and these false beliefs that underlie all sin. (Mekor Chaim, Tur Barekes; Likutei Halachos, Hilchos Rosh Hashanah 1)
Eating and Celebration
We eat and drink and rejoice on Rosh Hashanah in a state of simchas mitzvah, there is nothing frivolous about it. We do not fast on Rosh Hashanah or on Shabbos Shuvah. Nonetheless, one should not eat too much lest he become lightheaded; the fear of Hashem should be upon him all day, remembering that he and the world depend on judgment. Some refrain on Rosh Hashanah from eating foods that are especially appealing to them. After eating, one should set himself to learn; if he is weary, he may sleep a little if needed. Some have the custom to complete all of Tehillim. It is permitted for one who has reached this in his regular recitation of Tehillim to say Hallel—even though we do not recite Hallel formally on Rosh Hashanah and Yom Kippur, as Hallel is song. Recited as supplication, however, it is permitted.
The Two Days of Rosh Hashanah
Even in Eretz Yisrael we keep two days of Rosh Hashanah, and they are like one long day. In the time of the Beis HaMikdash they would sometimes keep two: they made the 30th of Elul a Yom Tov in case witnesses came and sanctified the month; if they arrived after the afternoon offering, accepting them would cause confusion in the order of service of the day, so they would complete that day in kedushah and sanctify the next one. After the Churban, they instituted two days of observance of Rosh Hashanah, counting the month from the first day.
Although on a simple level this was because the witnesses were awaited all day, and therefore they would observe both the first and the next day as holy, there is a deeper reason. The Zohar writes that there need to be two days because they correspond to two supernal courts—strict judgment and lenient judgment—and it has been so from the time of creation. Therefore there is no difference regarding Rosh Hashanah between the Land of Israel and outside the Land, because in every place and at every time there must be two days, whether during the time of the Temple or after, as mentioned.