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Psychological Impressions on Rosh HaShanah
It is a prevailing custom on Rosh HaShanah that we start the new year eating certain foods. This falls into the realm of custom, as it is not mandated by the Torah or the Sages. Ashkenazim have the popular custom of eating apples and honey, codified by the Rema. Sephardim have an elaborate array of foods often including gourds, leeks, beets, and dates. Without losing site of the core mitzvot associated with Rosh HaShanah such as listening to the Shofar and engaging in Teshuva, what is the idea behind beginning the year with certain foods?
ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גיחון (תלמוד בבלי - מסכת הוריות - דף יב,א)
Our Rabbis Taught: We anoint kings only alongside a spring, in order that their kingship should continue and last. As it states (Kings I Ch. 1) “And the King said to them, take with you the servants of your master…and bring him down to Gihon” (Talmud Haricot 12a)
אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי* בריש שתא קרא ורוביא כרתי וסילקא ותמרי
*למיכל׳ (כריתות ו,א)’
Rebbe Ami said: The one who wants to know whether his year will be completed or not, let him hang a light during the 10 days between Rosh HaShannah and Yom Kippur, in a house without a breeze. If the light lasts, he will know that he will complete the year. And one who wants to be involved in business, and wants to know if he will be successful or not, let him raise a rooster. If it becomes fat and nice, he will be successful. The one who wants to go out on the road, and wants to know if he will return home to his house or not, let him stand in a dark house, and if he sees the shadow of his shadow, he will know that he will return home. And this is not a thing (practice), lest his psyche weaken, and his fate will deteriorate. Abaye said: Now that you’ve said signs are a thing, a person should regularly view* at the beginning of the year, a gourd, fenugreek, leek, beets, and dates. *eat (based on text in tractate Kritut 6a)
ולאו מילתא היא - דזימנא דאף על גב דלית ליה בבואה דבבואה הדר אתי )אפי](’משום[ הכי לא ליעבד הכי דדלמא לא חזי בבואה דבבואה חלשה דעתיה ומתרע מזליה ולא הדר אתי [משום דמיתרע מזליה דאי לא הוה עביד הכי לא הוה מיתרע מזליה והדר אתי] הלכך לא ליעביד (רש"י מסכת הוריות דף יב עמוד א)
This is not a thing - [because] sometimes even though he will not see the shadow of his shadow, he will nonetheless return. Because of this, it is not appropriate to follow this, since he might not see the shadow of his shadow [and it will] weaken his psyche (resolve) and his fate will deteriorate, and [as a result] he won’t return since his fate deteriorated. And if he had not followed this practice, his fate would not have deteriorated and he would have returned. Therefore, we don’t follow this practice (Rashi, Commentary on Horiyot 12a)
There are a number of questions that we must take into consideration to understand this enigmatic Gemara:
Q1: What is the idea of anointing a king by a flowing spring? What does this activity have to do with a lasting kingdom
Q2: What is the basis for רבי אמי’s odd suggestions?
Q2b: When each possibility is described, why doesn’t the text explicitly mention the negative in each case? (i.e. if the chicken dies…or ואי לא)
Q3a: What does the Gemara mean by ולאו מלתא היא –it’s not a thing?
Q3b: What is the meaning of חלשא דעתיה ומיתרע מזליה –lest his psyche weaken, and his fate will deteriorate? Do we really believe in bad luck?
Q4: What is אביי suggestion and conclusion? I thought the Gemara said “signs are not a thing”. How does he then make a converse conclusion? How does אביי’s approach differ from רבי אמי’s?
כשמושחין את המלך היו מושחין אותו על המעין לסימן טוב שתמשך מלכותו ולא דרך נחש חלילה אלא לעוררו שיתנהג בדרך מעיין אשר לא יכזבו מימיו ולא יתנהג בדרך שיהיה ענינו כאפיק נחלים העובר לשעתו (בית הבחירה –מאירי– מסכת הוריות דף יב עמוד א)
When they anoint a king, they anoint him alongside a natural flowing spring, as a positive sign that his kingship should continue and last. This is not similar to divination (Heaven forfend!) but rather to awaken him to follow in the way of the spring, whose waters do not falter, and not follow the way of passing streams that only flow for a short time.
הרבה דברים הותרו לפעמים שהם דומים לנחש ולא מדרך נחש חלילה אלא דרך סימן לעורר בו לבבו להנהגה טובה והוא שאמרו ליתן על שלחנו בליל ראש השנה קרכס"ת קרא רוביא כרתי סלקא תמרי שהם ענינם מהם שגדלים מהר ומהם שגדלתם עולה הרבה וכדי שלא ליכשל בהם לעשות דרך נחש תקנו לומר עליהם דברים המעוררים לתשובה והוא שאומרים בקרא יקראו זכיותינו וברוביא ירבו צדקותינו ובכרתי יכרתו שונאינו ר"ל שונאי הנפש והם העונות ובסלקא יסתלקו עונינו ובתמרי יתמו חטאינו וכיוצא באלו ורוביא פרשוה גדולי הרבנים תלתן ואנו מפרשים בו קטנית הנקרא פיישו"ל וידוע שכל זה אינו אלא הערה שאין הדבר תלוי באמירה לבד רק בתשובה ומעשים טובים אבל הדברים שנעשים בדרך נחש חלילה אין פקפוק באיסורם והוא שאמר הנה על קצת בני אדם שכשמתחילין בסחורה מגדלין תרנגול על שם אותה סחורה ואם הוא נעשה יפה בוטחים על הצלחתם ושאר דברים הדומים לאלו שהוזכרו הנה אמר על כלם ולאו מילתא היא כלומר ואין ראוי לבטוח על אלו ההבלים ועשייתם אסורה על הדרך שביארנו בסנהדרין והבוטח בי"י חסד יסובבנו:
Many things were permitted that at times may appear like divination, but they are not like divination (Heaven forfend), but rather they are designed as a sign to awaken a person’s heart toward a beneficial path. And this is (the idea) which they said to place on your table on the evening of Rosh HaShanah a gourd, fenugreek, leek, beets, and dates, for their nature is that they grow quickly, and they grow voraciously. And in order that one not stumble and view these in the manner of divination, they legislated that we say about them words which awaken us toward Teshuva. And this (is why) we say “may our merits be called like gourds”, “may our righteousness be increased like fenugreek”, “may our enemies be cut off like leeks” –meaning enemies of our soul which are our iniquities, “may our iniquities be removed like beets”, “may our mistakes disappear like dates”. …And it is known that all this is only a prompt, for the matter is not dependent on speech alone, but only through Teshuva and beneficial actions, but things done in the manner of divination (Heaven forfend) there no doubt they are prohibited, such as a minority of people that begin a business venture by raising a chicken for the venture, and if it grows nicely they are confident about their success, and similar matters that were mentioned. Behold, [the Talmud] said about all of them, “they are not a thing”, meaning it is not appropriate to rely on such folly, and such actions are prohibited like we explained in tractate Sanhedrin, and one who seeks security in Hashem, kindness will surround him.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com
The Torah and our Sages are sensitive to our psyche and our subconscious associations. At this critical time of year, as with other critical points in time such as the inauguration of a new king, we take these associations into consideration. Rebbe Ami suggested a series of associations that may assist a person in remaining positive in times of need (A2), but the suggested actions also have a risk of backfiring and creating a harmful negative association with potentially destructive consequences (A3). The Talmud therefore rejects these actions, and an alternative approach is suggested by Abaye. When Abaye says, “Now that you’ve said signs are a thing,” he means now that we see that our psyche is sensitive, and that negative associations can be harmful, here is an another approach.
Anointing a Jewish king next to a flowing spring, as interpreted by the Meiri, is designed to prompt him to think about his actions in a broader context. Small streams come and go, and his kingship may have a similar fate. But if he operates with consistency, and acts with the long-term in mind, he will have an opportunity to leave a lasting legacy (A1).
The time around Rosh HaShanah and Yom Kippur can be daunting. We are held to account for our day-to-day actions, which we often give too little attention. Scrupulous investigation into our day-to-day actions, which is encouraged during this time, is extremely challenging. The Torah and our Sages were sensitive to this, and a discussion unfolds in the Talmud about how to support a positive and resilient attitude towards the Teshuva process. Rebbe Ami suggested a possible approach which may have resulted in a positive association necessary for success, but also risked backfiring and undermining the objective. The Talmud rejects his suggestion. Abaye suggested our current custom, which is to have fruits and vegetables on the table. As the Meiri points out, we make certain statements alongside this presentation to prompt us to do Teshuva and improve our actions. While there is no risk of a negative association here (A4), the Meiri notes a potential risk of misinterpreting these actions to be superstitious and violate the biblical prohibition against נחוש. He reminds us that words have no independent power. It is up to us to interpret these visual aids properly, which serve as reminders for us to engage in Teshuva.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com
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By Ben TorahIt is a prevailing custom on Rosh HaShanah that we start the new year eating certain foods. This falls into the realm of custom, as it is not mandated by the Torah or the Sages. Ashkenazim have the popular custom of eating apples and honey, codified by the Rema. Sephardim have an elaborate array of foods often including gourds, leeks, beets, and dates. Without losing site of the core mitzvot associated with Rosh HaShanah such as listening to the Shofar and engaging in Teshuva, what is the idea behind beginning the year with certain foods?
ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גיחון (תלמוד בבלי - מסכת הוריות - דף יב,א)
Our Rabbis Taught: We anoint kings only alongside a spring, in order that their kingship should continue and last. As it states (Kings I Ch. 1) “And the King said to them, take with you the servants of your master…and bring him down to Gihon” (Talmud Haricot 12a)
אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי* בריש שתא קרא ורוביא כרתי וסילקא ותמרי
*למיכל׳ (כריתות ו,א)’
Rebbe Ami said: The one who wants to know whether his year will be completed or not, let him hang a light during the 10 days between Rosh HaShannah and Yom Kippur, in a house without a breeze. If the light lasts, he will know that he will complete the year. And one who wants to be involved in business, and wants to know if he will be successful or not, let him raise a rooster. If it becomes fat and nice, he will be successful. The one who wants to go out on the road, and wants to know if he will return home to his house or not, let him stand in a dark house, and if he sees the shadow of his shadow, he will know that he will return home. And this is not a thing (practice), lest his psyche weaken, and his fate will deteriorate. Abaye said: Now that you’ve said signs are a thing, a person should regularly view* at the beginning of the year, a gourd, fenugreek, leek, beets, and dates. *eat (based on text in tractate Kritut 6a)
ולאו מילתא היא - דזימנא דאף על גב דלית ליה בבואה דבבואה הדר אתי )אפי](’משום[ הכי לא ליעבד הכי דדלמא לא חזי בבואה דבבואה חלשה דעתיה ומתרע מזליה ולא הדר אתי [משום דמיתרע מזליה דאי לא הוה עביד הכי לא הוה מיתרע מזליה והדר אתי] הלכך לא ליעביד (רש"י מסכת הוריות דף יב עמוד א)
This is not a thing - [because] sometimes even though he will not see the shadow of his shadow, he will nonetheless return. Because of this, it is not appropriate to follow this, since he might not see the shadow of his shadow [and it will] weaken his psyche (resolve) and his fate will deteriorate, and [as a result] he won’t return since his fate deteriorated. And if he had not followed this practice, his fate would not have deteriorated and he would have returned. Therefore, we don’t follow this practice (Rashi, Commentary on Horiyot 12a)
There are a number of questions that we must take into consideration to understand this enigmatic Gemara:
Q1: What is the idea of anointing a king by a flowing spring? What does this activity have to do with a lasting kingdom
Q2: What is the basis for רבי אמי’s odd suggestions?
Q2b: When each possibility is described, why doesn’t the text explicitly mention the negative in each case? (i.e. if the chicken dies…or ואי לא)
Q3a: What does the Gemara mean by ולאו מלתא היא –it’s not a thing?
Q3b: What is the meaning of חלשא דעתיה ומיתרע מזליה –lest his psyche weaken, and his fate will deteriorate? Do we really believe in bad luck?
Q4: What is אביי suggestion and conclusion? I thought the Gemara said “signs are not a thing”. How does he then make a converse conclusion? How does אביי’s approach differ from רבי אמי’s?
כשמושחין את המלך היו מושחין אותו על המעין לסימן טוב שתמשך מלכותו ולא דרך נחש חלילה אלא לעוררו שיתנהג בדרך מעיין אשר לא יכזבו מימיו ולא יתנהג בדרך שיהיה ענינו כאפיק נחלים העובר לשעתו (בית הבחירה –מאירי– מסכת הוריות דף יב עמוד א)
When they anoint a king, they anoint him alongside a natural flowing spring, as a positive sign that his kingship should continue and last. This is not similar to divination (Heaven forfend!) but rather to awaken him to follow in the way of the spring, whose waters do not falter, and not follow the way of passing streams that only flow for a short time.
הרבה דברים הותרו לפעמים שהם דומים לנחש ולא מדרך נחש חלילה אלא דרך סימן לעורר בו לבבו להנהגה טובה והוא שאמרו ליתן על שלחנו בליל ראש השנה קרכס"ת קרא רוביא כרתי סלקא תמרי שהם ענינם מהם שגדלים מהר ומהם שגדלתם עולה הרבה וכדי שלא ליכשל בהם לעשות דרך נחש תקנו לומר עליהם דברים המעוררים לתשובה והוא שאומרים בקרא יקראו זכיותינו וברוביא ירבו צדקותינו ובכרתי יכרתו שונאינו ר"ל שונאי הנפש והם העונות ובסלקא יסתלקו עונינו ובתמרי יתמו חטאינו וכיוצא באלו ורוביא פרשוה גדולי הרבנים תלתן ואנו מפרשים בו קטנית הנקרא פיישו"ל וידוע שכל זה אינו אלא הערה שאין הדבר תלוי באמירה לבד רק בתשובה ומעשים טובים אבל הדברים שנעשים בדרך נחש חלילה אין פקפוק באיסורם והוא שאמר הנה על קצת בני אדם שכשמתחילין בסחורה מגדלין תרנגול על שם אותה סחורה ואם הוא נעשה יפה בוטחים על הצלחתם ושאר דברים הדומים לאלו שהוזכרו הנה אמר על כלם ולאו מילתא היא כלומר ואין ראוי לבטוח על אלו ההבלים ועשייתם אסורה על הדרך שביארנו בסנהדרין והבוטח בי"י חסד יסובבנו:
Many things were permitted that at times may appear like divination, but they are not like divination (Heaven forfend), but rather they are designed as a sign to awaken a person’s heart toward a beneficial path. And this is (the idea) which they said to place on your table on the evening of Rosh HaShanah a gourd, fenugreek, leek, beets, and dates, for their nature is that they grow quickly, and they grow voraciously. And in order that one not stumble and view these in the manner of divination, they legislated that we say about them words which awaken us toward Teshuva. And this (is why) we say “may our merits be called like gourds”, “may our righteousness be increased like fenugreek”, “may our enemies be cut off like leeks” –meaning enemies of our soul which are our iniquities, “may our iniquities be removed like beets”, “may our mistakes disappear like dates”. …And it is known that all this is only a prompt, for the matter is not dependent on speech alone, but only through Teshuva and beneficial actions, but things done in the manner of divination (Heaven forfend) there no doubt they are prohibited, such as a minority of people that begin a business venture by raising a chicken for the venture, and if it grows nicely they are confident about their success, and similar matters that were mentioned. Behold, [the Talmud] said about all of them, “they are not a thing”, meaning it is not appropriate to rely on such folly, and such actions are prohibited like we explained in tractate Sanhedrin, and one who seeks security in Hashem, kindness will surround him.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com
The Torah and our Sages are sensitive to our psyche and our subconscious associations. At this critical time of year, as with other critical points in time such as the inauguration of a new king, we take these associations into consideration. Rebbe Ami suggested a series of associations that may assist a person in remaining positive in times of need (A2), but the suggested actions also have a risk of backfiring and creating a harmful negative association with potentially destructive consequences (A3). The Talmud therefore rejects these actions, and an alternative approach is suggested by Abaye. When Abaye says, “Now that you’ve said signs are a thing,” he means now that we see that our psyche is sensitive, and that negative associations can be harmful, here is an another approach.
Anointing a Jewish king next to a flowing spring, as interpreted by the Meiri, is designed to prompt him to think about his actions in a broader context. Small streams come and go, and his kingship may have a similar fate. But if he operates with consistency, and acts with the long-term in mind, he will have an opportunity to leave a lasting legacy (A1).
The time around Rosh HaShanah and Yom Kippur can be daunting. We are held to account for our day-to-day actions, which we often give too little attention. Scrupulous investigation into our day-to-day actions, which is encouraged during this time, is extremely challenging. The Torah and our Sages were sensitive to this, and a discussion unfolds in the Talmud about how to support a positive and resilient attitude towards the Teshuva process. Rebbe Ami suggested a possible approach which may have resulted in a positive association necessary for success, but also risked backfiring and undermining the objective. The Talmud rejects his suggestion. Abaye suggested our current custom, which is to have fruits and vegetables on the table. As the Meiri points out, we make certain statements alongside this presentation to prompt us to do Teshuva and improve our actions. While there is no risk of a negative association here (A4), the Meiri notes a potential risk of misinterpreting these actions to be superstitious and violate the biblical prohibition against נחוש. He reminds us that words have no independent power. It is up to us to interpret these visual aids properly, which serve as reminders for us to engage in Teshuva.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com