Rosh Hashanah Torah Readings
Genesis 21:1–34; Genesis 22:1–24
Reading for Second Day of Rosh Hashanah
The Binding of Isaac
And it came to pass after these things, that G-d did test Abraham. And He said to him: Abraham!And he said: Here I am! And He said: Please, take your son, your only son, the one whom you love, Isaac; and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.And Abraham rose up early in the morning, and saddled his donkey, and took two of his young men with him, and Isaac his son, and broke up the wood for the burnt offering, and rose up, and went to the place of which G-d had told him.Then on the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said to his young men: Stay here with the ass; and I and the lad will go yonder and worship, and come again to you.And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and the knife; and they went both of them together.And Isaac spoke to Abraham his father, and said,My father! and he said, Here I am, my son.And he said:Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said: G-d will provide himself a lamb for a burnt offering, my son.And they went both of them together.And they came to the place which G-d had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
And Abraham stretched out his hand, and took the knife to slay his son.And an angel of G-d called to him out of heaven, and said: Abraham! Abraham! And he said, Here I am!And he said: Lay not your hand upon the lad, neither do anything to him: for now I know that you do fear G-d, seeing that you have not withheld your son, your only son, from Me.And Abraham lifted up his eyes, and looked; and behold, behind him a ram caught in the thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in place of his son.And Abraham called the name of that place Adonai-Yireh (G-d will be revealed); as it is said to this day: On the mount G-d will appear.The reading concludes with report of a granddaughter born to Abraham's brother, Nachor, named Rebecca (destined to become Isaac's wife).
Rosh Hashanah, The Jewish New Year, Begins Wednesday Night-The two day New Year Holiday begins tonight and Shabbat Shuva makes it a three day continuum. Arutz Sheva wishes you a good and sweet year.By Arutz Sheva Staff First Publish: 9/28/2011, 12:49 PM
The Jewish People begin the High Holydays on Wednesday evening, ushering in the year 5772 by starting nearly a month of special days: Two days of Rosh Hashanah on Thursday and Friday are this year followed immediately by Shabbat Shuva, the Sabbath of Repentance, and on Sunday by the Fast of Gedaliah.Rosh Hashanah is also the start of the Ten Days of Repentance which culminate with the solemn Fast of Yom Kippur on the tenth day of Tishrei. Special verses about repentance are added to the silent Amidah prayer said three times daily during these ten days.This is Judaism's time for introspection, when Jews look back and examine their actions in the year that has just ended, seeking to improve their observance of the Torah’s commandments directed towards G-d and towards their fellow man. They are expected to ask forgiveness from those they may have offended or hurt during the past year.On the Sabbath of Repentance this Saturday, a special chapter is read from the book of the prophet Hosea, calling the Jewish people to repent and return to G-d. Rabbis traditionally deliver a sermon, drasha, on repentance in the afternoon.The Fast of Gedaliah commemorates the end of Jewish rule in the Land of Israel following the destruction of the First Holy Temple some 2,500 years ago, prompting the sages to say that the end of Jewish independence is comparable in solemnity to Yom Kippur.
The Jewish New Year has several names, among them the Day of Judgment. It is a time for careful stock-taking of one's relationship with G-d, and the longer Rosh Hashanah morning prayers filled with emotion, responsive readings and songs, are therefore intense and inspirational – usually led by a carefully chosen cantor or member of the congregation - concentrating on G-d's Kingship, eternal presence and His judgment of all creatures. Repentance, prayer and charity avert the evil decree is a central line from the Machzor, the special holiday prayer book, listing the course of action that it is hoped will lead to meriting a good year.Upon returning home after the evening prayers, symbolic foods – simanim - are served, whose names allow a play on words that ask for our merits to be numerous, for our enemies to be destroyed, that we lead rather than follow. There are especially sweet ones, such as apples dipped in honey, to symbolize a sweet year.Fruits that require a special Shehecheyanu blessing, said for something new, because they are being eaten for the first time since the previous season, are served on the second night. Pomegranates are often used for this purpose. Traditionally, children wear a new garment for the first time the second night and can say the blessing. Candles are lit both nights, but it is forbidden to light a match on the holiday, so an existing flame is used to kindle them.Based on the commandment in Numbers 29:1, 100 shofar blasts are dramatically sounded throughout the prayers, awakening us to improve our ways. The congregation refrains from speech from the first shofar blasts until the last ones at the end of the service..The Tashlikh prayer is recited on the first afternoon, preferably near a live stream of water in which we ask G-d to throw away our sins.
Many religious Israeli youth spend the holiday at secular kibbutzim to lead the services, volunteer to lead services in the IDF and in hospitals. Breslover Hassidim and others have begun a custom of going to Uman, Ukraine, to pray at the gravesite synagogues of their spiritual leader, Rebbe Nachman of Breslov, who passed away in Tishrei of 1810. Prominent rabbis, however, oppose the idea of leaving the Holy Land to spend Rosh Hashanah in the Diaspora.Five days after Yom Kippur the holiday of Sukkot begins, which in Israel, is seven days long, but is two days longer in the Diaspora, culminating the month of holidays.Arutz Sheva wishes all its readers and the entire Jewish people a sweet and good new year. May we be inscribed in the Book of Life for health and happiness, love of the Land of Israel and true peace.For articles on the meaning of Rosh Hashana, preparing spiritually for the New Year , the three types of shofar blasts and the shofar's symbolism, see Arutz Sheva's Judasim section.News reporting will continue with Arutz Sheva’s reporter writing from Canada until the start of holiday NY time and then resume on Saturday night Israel time with our Israeli reporters.
Judaism: The Shmuz for Rosh Hashana
Published: Tuesday, September 27, 2011 12:56 PM
All of the issues of the coming year are reviewed, assessed, and arbitrated. The entire globe is one multi-dimensional chess game, and the Master maps out the moves.
Rabbi BenZion Shafier
Rosh Hashanah 32b) – Rebbe Abahu taught: The angels asked HASHEM, Why is it that the Jewish nation doesn’t sing Hallel on Rosh Hashanah and Yom Kippur? HASHEM answered them, Is it possible that a king sits on the throne of judgment, with the books of life and death open in front of Him, and the Jewish Nation should sing?
The Molochim’s [angels] position
Molochim have no physical limitations or impediments, and therefore, they see with a brilliant, piercing clarity. They know and understand reality to an extent that we mortals can only dream about. The question then is, why did the Molochim think that the Jewish People should say Hallel on Rosh Hashanah? Isn’t obvious that the solemnity of the day makes it inappropriate to sing? What was the Molochim’s perspective, and what did HASHEM made clear to them?
Issues of the day
The answer to this is based on a different understanding of Rosh Hashanah. The Mishnah tells us that on Rosh Hashanah, Every occupant of the planet stands in front of HASHEM and is judged. Small or great, young or old, from the most prestigious to the most simple, every human being is examined, and his fate for the coming year is decided.But it isn’t just individual lives that are examined. Global issues are also weighed, measured, and determined. Which nation will go to war? Which will enjoy peace? Which lands will enjoy great prosperity and success? Which will suffer? Which new technologies will be brought to the marketplace? Which cures will be discovered? Which diseases will suddenly appear? Which epidemics will spread? Which dictator will refuse arm inspections, even though he doesn’t have weapons of mass destruction? And which will play the game, speaking words of hatred from the United Nations floor? All of the issues of the coming year are reviewed, assessed, and arbitrated. The entire globe is one multi-dimensional chess game, and the Master maps out the moves.The headlines of the New York Times are written on Rosh Hashana and sealed on Yom Kippur. But it isn’t only the headlines of the coming year that are written; every article, feature, and news scoop from the global down to the local is considered, appraised, and deliberated.
Recently, the New York Times reported that it employs 350 full-time reporters and a string of hundreds of freelance contributors spread amongst 53 distinct news bureaus that are divided by local, national, and foreign territories. A single issue of the Times has far more words in it that the entire Tanach. If a person were to read it aloud, it would take him more than 20 hours from front page to back.The reason for this is that there are many, many issues that affect the over six and half billion occupants of this planet. And every one of those issues is judged by HASHEM on Rosh Hashanah. Hurricanes, typhoons, earthquakes, and famine, economic expanse and collapse — even issues as grave as old baseball stadiums being torn down — are judged and decided. The issues of the day are awesome, their magnitude encompassing the breadth of the human experience.We, the Jewish People, are servants of HASHEM, and we are also fans of HASHEM. We are his Chosen Nation, and He is our Master. During the course of the year, we suffer through the insolence and audacity of arrogant people who deny HASHEM’s rule and control over the world, and during this time of year, we revel in the fact that HASHEM sits as the true Judge, meting out the fate of mankind.As such, we should feel a tremendous sense of joy , an outpouring of emotion, as we contemplate the magnificence of the Din. As Rav Dovid Khronglass, ZTL, mashgiach of Ner Israel once commented, On Yom Kippur, if it weren’t for the fear of the Din, I would dance a rikud.That is the natural outpouring of happiness that a person experiences when the Creator is shown in His glory.
Ha’Melech Ha’Kadosh
During these days, we refer to HASHEM in the Shemoneh Esreh as Ha’Melech Ha’Kadosh – the Holy King. The name of HASHEM refers to the way that He manifests Himself in the world. The Mishnah Berurah explains that during this time, HASHEM shows His rule and dominion, so it would be incorrect to refer to HASHEM as HaKel HaKadosh – the Holy G-d, as we normally do. Now it is the holy King.It is also easier to feel HASHEM’s presence, to literally feel like I am standing in front of my Creator and begging, imploring, and beseeching because HASHEM is more accessible now during this time than in the rest of the year.That is the Molochim’s position. From their shining, lucid perspective, they see that there is something missing from the Yom Tov of Rosh Hashanah. We wear Yom Tov clothing, we eat a festive meal, and we bathe and shave in honor of the day. By all rights, Hallel should be a part of the davening, too, yet it is noticeably absent.Why? If we understand the magnitude of the issues being decided on that day, and we are able to envision HASHEM sitting on the throne of justice, meting out exactly what is proper, we should be overcome with a sense of jubilation and wish to sing out with Hallel.
HASHEM’s answer
However, HASHEM answers the Molochim, On a global level it is magnificent, but the judgment is on a personal level as well, Each person must recognize that, My fate for the coming year is being decided. Will I live or die? Will I be healthy or sick? Will I enjoy great prosperity or not? The fate of family, my community, those that I love, and those that depend upon me is being decided. The human race is judged and I too am a human, so it is inappropriate to sing on such a day.
The balanced perspective
Both emotions should be present. I should feel great simcha during these days as I experience HASHEM’s closeness and contemplate the awesomeness of the day. Yet that emotion must be tempered with the understanding that my future, the future of my spouse, the future of my children, my parents, my extended family, and my community is being decided.This balanced perspective allows us to experience great simcha during this time period mixed with the awe and solemnity appropriate for this time.
May HASHEM grant us a sweet, good year with health, happiness and success in all of our endeavors
Judaism: Video Series: Preparing for the New Year
Published: Tuesday, September 27, 2011 11:22 AM
Lessons for the New Year: To say sorry to those we've harmed; to forgive those who have harmed; to avoid anger --and more.Chief Rabbi Lord Sacks
The sound of selichot. Of saying sorry. The special prayers we say at this time of the year as we come close to Rosh Hashanah and Yom Kippur, the Jewish new year and the day of atonement. And there's something so powerful about the ability to say sorry.Out there in secular society we live in a non penitential culture. When was the last time you heard a politician say, I'm sorry. Or a rabbi, say, I got it wrong. Or a pundit say, I made a mistake.Yet we're always getting things wrong. That's what it is to be human. So to be able to say, I'm sorry, I was wrong, forgive me, is important. It's a moment of honesty in a lifetime of keeping up appearances; of trying to look infallible. And I can say sorry to God because I know he forgives me. I know that because that's the kind of God he is. That's why he gave us Rosh Hashanah and Yom Kippur. So try saying sorry to God. It might just help you, as it's helped me, say sorry to the people I've hurt. Saying sorry is the superglue of interpersonal life. It mends relationships that would otherwise be broken beyond repair. You won't be sorry that you said, I'm sorry.Think of what could happen in some of the most intractable conflicts of the world if both sides could acknowledge the pain they’ve caused one another; if they could accept responsibility instead of saying, it was your fault; if they could truly face and forgive one another. Improbable, yes. But impossible? No.
To say sorry to those we’ve harmed and to forgive those who’ve harmed us is the most difficult moral challenge in the world. But they alone have the power to heal the wounds of the past and build a better future together.
http://www.youtube.com/watch?feature=player_embedded&v=LqBxnBAQJXk
To be free...you have to learn to forgive -Have compassion on your works. Forgive. That's what we say on Rosh Hashanah and Yom Kippur, and the days between. But it cuts both ways. We can't ask God to forgive us if we don't forgive others. We have to forgive those who've offended us, however hard it is, because life is too short to feel resentment. Lo tikom velo titor, says the Torah. Don't bear a grudge and don't take revenge. At the end of his life Moses said to the Israelites, Don't despise an Egyptian, because you were strangers in his land. Strangers in his land? They persecuted the Israelites, enslaved them, tried to kill half their children. Don't despise them? They were despicable. But what Moses was saying was: if you continue to hate, you will still be slaves: slaves to the past and your resentment. If you want to be free you have to let go of hate. And that's still true. Our energies are too precious to waste on a past we can't undo. No one can offend me without my permission, and I refuse to give bad people the victory of knowing I care about what they say or do. On these holy days, we have to let go of hate. We have to forgive. And we will then travel lighter through life, with less grief, more joy.
http://www.youtube.com/watch?feature=player_embedded&v=FbFnxAeeCTc
Don't Get Angry
In wrath remember mercy. So we pray when we say selichot or tachanun. And what a line that is. Did you ever lose your temper with someone, say something in anger you shouldn't have said? Did you ever make someone cry? There's something about anger that makes it the most destructive of the emotions.Maimonides said: in most things follow the middle way but not in anger. Even a little bit of anger is bad news for you and those around you. They used to say about one of the Lubavitcher rebbes that whenever he felt as if he were about to be angry he'd get out several volumes of Talmud and jewish law and look up if it were permissible to be angry on such an occasion; and by the time he'd done all that research how could he be angry any more?
Berogez rachem tizkor. In the coming year, when you feel angry, that's the time to remember mercy. Kindness achieves what anger never can.
http://www.youtube.com/watch?feature=player_embedded&v=WrQb0Q9eOTg
Judaism: Shofar Sounds
Published: Wednesday, September 28, 2011 8:39 AM
Every commandment of the Torah is multi-faceted and we do ourselves and our faith a disservice if we deal with the Torah simply and naively.Rabbi Berel Wein
The sounds of the shofar as heard on Rosh Hashana are of three different types and qualities. These sounds are regulated by halachic standards though regarding the sound of the shevarim there are different customs that prevail as to how the three short blasts of the shofar should be sounded.But the basic sounds – a long straight sound which is the tekiah; a sound of three short wails that is the shevarim; and a staccato sound of nine very short blasts that is the teruah – are accepted throughout the Jewish world as being the accepted and correct notes of the shofar.
Over the centuries much has been written about the significance of these sounds of the shofar. Halakha defines what the sounds should be and how they should be sounded. However Jewish thought expands upon the basic halachic requirements giving meaning and depth to the halakhic requirements in terms of metaphor and guidance.
Thus every sound that emanates from the horn of the shofar conveys to us a further moral lesson as to our lives and behavior. We must always realize that every commandment of the Torah is multi-faceted and we do ourselves and our faith a disservice if we deal with the Torah simply and naively. A knowledgeable Jew is always a sophisticated person who is able to see things below the obvious reality of the surface words and appreciate the infinite wisdom and complexity of God’s Torah.
One can never assume that one understands Torah completely but neither can one absolve one’s self of the duty to pursue the meaning of Torah to its humanly possible ultimate.The tekiah with its long straight sound indicates the serenity in life that is so necessary for productive human and family life. It also indicates discipline and consistency. These are the items that constitute a successful and happy Jewish family and home. Children raised in a home of serenity, peace, discipline and consistency grow up to be people of self-worth and proud Jews. The presence of the Shabat day in our weekly lives introduces us to this supreme trait of serenity in a home. Shabat is one long twenty five hour tekiah.
That may also help explain why on Shabat the shofar is not sounded – Shabat itself, so to speak, becomes the shofar, certainly at least the tekiah part of the ceremonial sounding of the shofar. Its serenity and consistency sets the tone for the entire week and thus for all of our lives. It is not for naught that Jewish halacha views the observance of the Shabat as the basic identifying characteristic of a Jew’s relationship to the observance of Judaism and Jewish law and tradition.
The laws of halakha regarding the sounding of the shofar also demand that all of the other notes sounded must have a tekiah to proceed it and to succeed it. The tekiah – the serenity and consistency traits of human life – is the bookends of all Jewish life. It comes first and it comes last. Without it the other notes are relatively meaningless.The shevarim represents the times of trouble, the wails that emanate from us when failure, tragedy and seemingly insurmountable problems loom before us. The wail from the human heart is a sound that is heard in Heaven. Perhaps the reason that there are different customs allowed by halakhic practice regarding the shevarim sound is because no two human beings wail alike.Each tear in life is unique to the one who has shed it. The rabbis have taught us that our tears are stored, so to speak, in Heaven and counted by the Almighty. The Jewish people have shed an ocean of tears over our long history but those tears have congealed to become the foundation stone of our personal lives and our national existence. We cannot pass through this life without shevarim. But we can build upon those very sounds of wailing to construct a better future for all of us. The teruah is a call to action, to accomplishment, ingenuity and industry. It signals that passivity is unacceptable if the Jewish mission is to be realized. The short staccato sounds remind us that progress is often slow, step by step. The rabbis in Avot taught us that it is not for us to complete the work but we are not absolved from attempting to achieve the ultimate goal of holiness and goodness.Redemption and self-improvement are processes and not necessarily a miraculous and sudden epiphany. We sound the shevarim and teruah consecutively in part of the shofar service to indicate that after troubles and even tragedy, resilience and positive action is required. Thus the sounds of the shofar come to point our way towards a serene, disciplined and active year that will be filled only with wails of joy and happiness.
Judaism: The Dual Call of the Shofar
Published: Tuesday, September 27, 2011 11:23 AM
The shofar is the tool that helps us in seeking out God with the mind and calling to Him with the heart.HaRav Avraham Yitzchak HaCohen Kook
The central mitzvah of Rosh Hashanah is to hear the blasts of the shofar. The ram's horn is blown twice during the holiday service: first, immediately before the Musaf prayer, and a second time during the Musaf prayer. Why do we need two sets of shofar blasts?
Teshuvah of the Mind and Heart
The prophet Isaiah taught those who wish to return to God:Seek out God when He is found. Call out to Him when He is near. (Isaiah 55:6)What is the difference between these two aspects of teshuvah - seeking out God and calling out to Him? First it is necessary to seek out God.We need to restore the soul's inner light, dimmed by character faults and misdeeds.Before losing our way, we felt a joy in serving God. We recognized God's greatness and were delighted with the opportunity to study His Torah and fulfill His mitzvot. Sin, however, darkens the mind and numbs the heart, causing us to lose the wonderful revelations from God's immanence.Therefore, the first stage of teshuvah is to "seek out God" - an intellectual striving to recover our former enlightenment and restore our joy in knowing God and His ways.The second area that must be repaired is in the realm of the emotions, to restore the lost feeling of God's closeness and protection, the perception of Divine favor in material and spiritual matters. To recover this loss, we must call out to God and reach out to Him in prayer. We need to overcome our emotional estrangement and restore our sense of God's intimacy.
Focus the Mind, Open the Heart
The shofar is the tool that helps us accomplish both of these goals, seeking out God with the mind and calling to Him with the heart.The first set of blasts is blown before praying the Rosh Hashanah Musaf prayer. They are called tekiyot demeyushav, blasts while sitting, as they correspond to the teshuvah of the mind: a composed and thoughtful introspection on our insignificance and God's infinite greatness. Demeyushav comes from the Hebrew word for sitting - yeshivah - which also means an academy of Torah learning. These blasts inspire us to contemplate God and His ways, to seek out God where He is found.The second set of shofar blasts takes place during the Musaf prayer. These blasts are called tekiyot deme'umad, blasts while standing. They are an integral part of the prayer service. Deme'umad comes from the Hebrew word for standing - amidah - which is also the name of the central prayer, recited while standing. These shofar blasts are like prayer; they are an emotional service of God that fills us with awe and humility. They remind us to reconnect to God with our hearts, to feel His closeness and protection, to call out to Him when He is near.
(Silver from the Land of Israel. Adapted from Midbar Shur, pp. 56-58. Sent to Arutz Sheva by Rabbi Chanan Morrison of Mitzpeh Yericho, author of "Gold From the Land of Israel". His website, ravkooktorah.org, is dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook)
http://www.youtube.com/watch?v=YOFtZD2E88A&feature=player_embedded
Chief Rabbi to Diaspora Jews: Good and Sweet Year - Why Both?-Rabbi Yona Metzger greets Diaspora Jewry, asks why Jewish people wish each other both a good year and a sweet year on Rosh Hashanah.By Elad Benari & Uzi Baruch First Publish: 9/28/2011, 12:50 PM
In honor of the Jewish New Year, the Rosh Hashanah holiday, Israel’s Ashkenazi Chief Rabbi, Rabbi Yona Metzger, sent the traditional greeting of the Chief Rabbinate of Israel to Jews living in the Diaspora.In our tradition, we always take an apple, dip it in honey, and we say that we shall have a good year and a sweet year, Rabbi Metzger said.The question is why do we take the apple, that is sweet in and of itself, and dip it in another sweet thing – the honey? Wouldn’t it be better to take the maror (bitterherb) from Pesach or an onion and dip that in the honey?" Then the bitter or sharp taste would become sweeter.The answer to this question, explained Rabbi Metzger - in true Talmudic form, where one question always leads to another - is actually found in the answer to another question.Why do we say that we shall have a good year and a sweet year? he said. If you say good year,it’s the same as saying Mazal Tov (good luck) at a Bar Mitzvah or a wedding. We don’t wish people both good luck and sweet luck. So why is it necessary to add sweet to the wish for a good year?
The rabbi explained that the answer is that not everything that is good is also sweet, and vice versa. If one is told to have surgery, it may be a good thing to do, but it is not a sweet one. If one enjoys overeating or smoking, for example, that may seem sweet, but it is certainly not good.Therefore, the apple symbolizes the good year and the honey symbolizes the sweet year,he said.So I want to bless you with both - that G-d sends you and gives you a good as well as a sweet year.The people of Israel and the land of Israel are now surrounded by problems. We don’t know what G-d's intentions are and what will happen in all those [Arab] countries that had demonstrations, some of which succeeded, and what our relationship with them will be. We have to pray that everything that happens around us will be good for the people of Israel and the land of Israel.If we are strong here, and if G-d keeps us and protects us, you will be safe as well. Shana Tova U’Metuka - a sweet and good year - to all of you.
Former Chief Rabbi Yisrael Lau: First of All, Peace Among Us-Rabbi Yisrael Meir Lau in a greeting for Rosh Hashanah: Before we make peace with our neighbors we need to make peace among ourselves.By A7 Staff First Publish: 9/28/2011, 12:50 PM
http://www.youtube.com/watch?v=xjpaEnEDjak&feature=player_embedded
Rabbi Yisrael Meir Lau, the Chief Rabbi of Tel Aviv and formerly the Chief Rabbi of Israel, issued a personal blessing to readers and viewers of Arutz Sheva in honor of Rosh Hashanah, the Jewish New Year.The rabbi expressed his appreciation of Arutz Sheva, which, he said, personifies the three ideals that the first Chief Rabbi of Israel, HaRav Avraham Yitschak Hacohen Kook, said were inherently intertwined: preservation of the Jewish people, their Torah and their Land, Israel.Rabbi Lau continued: We are at the doorstep of a new year, praying to the Lord Almighty for peace, for friendship, for love among ourselves.Before speaking about peace and understanding with our neighbors, the Arabs, we have to speak and to act about accomplishing peace and real understanding and brotherhood within ourselves,he added. Ourselves means not just people who live in Israel already, but Jews in the Diaspora as well.Rabbi Lau, who survived the WWII death camps as a child, is known for his emphasis on building connections to secular as well as religious Jews.Rabbi Lau told the Jews in the Diaspora, Please, join us. Come and fulfill the words Next year in rebuilt Jerusalem, to be a real part of the Jewish people in its old new homeland, the State of Israel.I wish for you to be inscribed in the heavens for a good year - from the depth of my heart, Ktiva Va’Hatima Tova, Shana Tova.
