Today is the first day of Rosh Hashanah, the Jewish New Year. It is now 5784 on the Jewish, or Hebrew, calendar.
It is also the Jewish Sabbath, which means that certain Rosh Hashanah traditions, like sounding the shofar (or ram's horn), will be deferred until the second day, tomorrow.
The reason: we cannot carry items outside of a private domain on the Sabbath, and there is a worry that we might carry the shofar to the synagogue.
Why are there two days of Rosh Hashanah? It's not because of the usual reason many Jewish holidays last two days, at least outside of Israel, which is that people living outside Israel in the days before modern technology could not be sure exactly when the holiday was.
Rather, Rosh Hashanah is two days -- even in Israel -- because it was declared on the first day that witnesses saw a new moon in the sky, and if the witness testimony could not be confirmed until late in the day, that would mean that some of the Rosh Hashanah commandments could not be performed. Hence the second day -- because everyone needs a second chance, after all.
People observe the holiday by attending synagogue, and by eating festive meals, including apples dipped in honey. Some may even dip their Sabbath bread, or challah, in honey. We also wish each other a "Shanah Tovah" -- "Happy New Year" -- or "Shanah Tovah u'Metuka" -- a sweet and happy New Year.
The Torah reading for today is the story of the birth of Isaac, which is paralleled in the additional reading from Samuel. In both cases, a barren woman was given a child -- no doubt the subject of many prayers at this time of year.
This week'd portion begins the book of Numbers. Interestingly, the Hebrew name for the book is "In the Desert," not "Numbers." The portion, which happens to be my bar mitzvah portion, focuses almost as much on the names of the princes of each tribe as the number of soldiers it fielded. It also focuses on the configuration of the tribal camps around the central Tabernacle and the Levites.
So why "Numbers" instead of "Names" or "Places"? The numbers are, to be sure, a unique feature of the opening of this Biblical book -- but they are not the focus of the rest of the narrative. The Hebrew focuses on the place where the events in the book take place, because essentially this is the narrative of the Israelites' wanderings from Egypt to Israel, across 40 years. We move from the giving of the Torah and the construction of the Tabernacle in Exodus and Leviticus, to the final valediction of Moses in Deuteronomy -- Bamidbar is the story of wandering that happened in between.
The question of ...
This week's portion begins with the laws of the Sabbath and the Sabbatical year, and the Jubilee year that restores all land to its original (tribal) owners. It also explores laws of property and labor that will apply in the Land of Israel, and the laws of vows and inheritance.
The Israelites are presented -- not for the last time -- with the essential moral choice that they must face, and the rewards for choosing well, along with the consequences for choosing poorly.
We learn that doing good things will earn God's protection from enemies. That does not mean that victims of terror, God forbid, were sinful. But it does mean that we can respond to evil by committing ourselves to a higher path.
This week's portion describes the major sacrifices that are to be offered by the Jewish people, including those that are offered only by the priestly Kohen class, and physical requirements of the people (men) who serve in that role.
Inter alia, there are interesting commandments -- such as an injection to treat animals with respect and care, first, by letting a mother animal nurse her offspring for a week before being offered in any sacrifice; and second, by refraining from slaughtering an animal and its offspring on the same day.
The commandments regarding animals remind us of the purpose of those regarding human beings: to uphold a divine connection, through ritual.
https://www.chabad.org/library/article_cdo/aid/111878/jewish/Rabbi-Isaac-Luria-The-Ari-Hakodosh.htm
