In Judaism, there are four distinct beginnings of the year: the first of Nissan, the month in which the festival of Pesach is celebrated; the first of Tishrei, which marks the beginning of Rosh Hashanah; 15th of Shevat, known as the New Year of Trees; and the first of Elul, considered for the purposes of the tithe of animals.

This multiplicity should not cause surprise, as it occurs in many countries that adopt the Gregorian calendar. For example, in Brazil, the school year starts in February and not on January 1st. In the United States, the federal government's fiscal year runs from October 30st to September XNUMXth.

According to the Torah, the Jewish calendar begins on Nissan, the month at the beginning of which the Children of Israel received their first Divine commandment as a nation (Exodus 12:2). Exactly one year later, the mishkan (the Tabernacle). However, the celebration most recognized as Jewish New Year is Rosh Hashana, which takes place six months later and during which wishes for a good and sweet year are exchanged.

The celebration signals the transition to a new year, with the next one marking the beginning of 5784 in the Jewish calendar. Interestingly, the party takes place on the first two days of Tishrei, the seventh month.

As paradoxical as it may seem, this start of the year is certainly not accidental. In Judaism, the number seven, which appears frequently in the Torah, is a symbol of holiness. For example, Shabbat, the holy day, is the seventh of the week, and Shemitah, the sacred year, ends a seven-year cycle1 in the Holy Land. In the same way, Tishrei, the seventh month of the Jewish calendar, is full of holy and special days: the Ten Days of Teshuvah, which starts at Rosh Hashana, include the Shabbat Shuvah and culminate in Yom Kippur; the festival of Sukkot, which lasts a week and ends with Hoshanah Rabbah; and, immediately after this celebration, the two days of Shemini Atzeret, and in the second, the well-known feast of Simchat Torah. Lastly, come Shabbat Bereshit, a special Shabbat – the first after Shemini Atzeret/Simchat Torah –, in which the annual cycle of Torah reading in synagogues begins. Therefore, it is observed that Tishrei, the seventh month, is full of sacred dates full of meaning.

Kabbalah teaches that Shabbat, the seventh day of the week, is a source of blessings for the following six. In a similar way, Tishrei, the seventh month of the year, influences the subsequent eleven, being, therefore, the most determining in the Jewish calendar. Its energy acts on our life and shapes it, not only throughout the period itself, but also on every other day of the year.

The fundamental importance of Tishrei is reflected in its own name, permutation of Resit, which, in Hebrew, means “beginning”, derived from the root Rosh - "head". It is interesting to note that the Torah begins with the word beresheet, translated as “in the beginning”. In fact, the first two days of Tishrei constitute Rosh Hashana, literally “head of the year”. This part of the body, the highest, houses the brain, which controls the central nervous system and, therefore, all physical functions and movements. Analogously, Tishrei influences all subsequent months.

Furthermore, it is the period of greatest spiritual abundance in the Jewish calendar. Just as the seventh day of the week – Shabbat – is dedicated to inner elevation, Tishrei it is focused on the sacred, with few secular days, as most have a religious theme.

In this essay, we will briefly discuss the sequence of unique dates of this very special month, in addition to exploring the meaning and interconnection of its holy days.

Rosh Hashana

the celebration of Rosh Hashana, which marks the beginning of a new year in the Jewish calendar, takes place on the first two days of Tishrei, the most relevant of the cycle that begins. In Hebrew, the name of the festival means “head of the year”, as we saw above. In the same way that this part of the body controls and influences the rest of the organism, Rosh Hashana impacts and guides the progress of the entire period it inaugurates. For this reason, our actions and state of mind during these days – our actions, words, thoughts and emotions – will have repercussions throughout the next 12 or 13 months. Whoever celebrates the occasion with good cheer, joy, peace, trust in G-d and, above all, holiness, praying and fulfilling the commandment to hear the shofar, you are more likely to enjoy a prosperous, happy and blessed year.

Rosh Hashana é Yom HaDin – Judgment Day. Whether we are aware of this or not, we are all analyzed by the Celestial Court during the two days of this religious festival, when G-d evaluates each human being individually. As we are all faced HaMelech HaMishpat – the King of Justice – on this occasion, we dedicate most of our time to prayer. It would be tremendous negligence on our part to act carelessly or superficially while G‑d judges all the inhabitants of the Earth and determines their destiny. Therefore, it is a serious mistake to consider Rosh Hashana a Jewish version of January XNUMXst. However, it is essential to emphasize that this is a joyful celebration not because of the abundant meals, but because of the opportune moment to ask G-d for a year of life, health, peace, prosperity, success and happiness.

Rosh Hashana It is a unique and favorable celebration. It is essential to maintain joy and serenity throughout. These emotions reflect the confidence that G-d will judge us favorably and present us with blessings for the new cycle. The lavish meals, which include sweet foods, symbolize our conviction that the Almighty, in His infinite kindness and generosity, will grant us all a Shaná Tová Umetucá – a good and sweet year. In fact, many of the great miracles that transformed Jewish history took place on this occasion.

Yom Kippur

Yom Kippur occurs on 10 Tishrei. The first third of this month, which begins with Rosh Hashana and ends with the single touch of shofar marking the end of Yom Kippur, are known as Asseret Yemei Teshuvah, that is, the Ten Days of Penance or Return. This period includes Shabbat, which falls between the two celebrations, called Shabbat Shuvah (or also Shabbat Teshuvah).

Central element of Judaism, Teshuvah constitutes the main theme of Yom Kippur. For many, the term is fraught with negative connotations, such as feelings of guilt over sins or adherence to a harsh religious lifestyle. However, in reality, it symbolizes the restoration and healing of the soul. Its true essence can be understood through its etymological root of the word, the word Shuvah, which means “return”. Teshuvah suggests a return to the path that takes us towards the Almighty.

In other words, it represents the process of spiritual ascension. Since G-d is Infinite, this return constitutes an infinite and universal journey, applicable to all human beings – Jews or not –, even the Sages and Prophets. In fact, the higher the person, the higher the level of Teshuvah what G‑d expects of her. Yom Kippur – the Day of Atonement, in which we abstain from eating and drinking for more than 25 hours – is the most appropriate time of the year to immerse ourselves in this process, make positive changes in our lives and, thus, return to G-d.

One of the unique features of Yom Kippur is to be the only day of the year when we say five prayers: Arvit (the one in the evening), held after the ceremony of Kol Nidrei; Shacharit (the one in the morning); Mussaf (additional prayer); Mincha (afternoon); It is Neilah (the closing one). On ordinary days, we pray three times because we can access the three dimensions of the soul: Nefesh, Ruach e Neshama. On holy and special days, such as Shabbat, Rosh Chodesh (the new Jewish month) and the Religious Festivals, when it is possible to access a fourth level – Chaya – we recite an additional prayer, the Mussaf. Yom Kippur is the only day that includes a fifth prayer – the Neilah (the “closing” of the Heavenly Gates) – because only on the Day of Atonement can we reach the fifth and highest dimension of the soul: Yechidah (unity).

Holiness is the central theme of the celebration. The Maharal of Prague, the great Sage and Kabbalist famous for creating the Golem, taught that “all the commandments that G‑d commanded us in Yom Kippur They are designed to minimize a person's relationship with physicality until they actually become like an angel. On the Day of Atonement, by reducing interaction with the material world as much as possible, we immerse ourselves in the sublime. Thus, we fast for approximately 25 hours – we do not consume food or drink, not even water – and we do not have marital relations. It is also prohibited to take a bath, anoint yourself with creams or perfumes and wear leather shoes. We spent almost the entire day in the synagogue in prayer.

Yom Kippur constitutes the culmination of Asseret Yemei Teshuvah – ten unique days in the Jewish calendar in which, as the prophet Isaiah teaches, G-d is most open to prayers and requests. The Talmud (Bavli, Shabbat 153a) encourages us to do Teshuvah – to get closer to G-d – every day, in a continuous and never-ending process. However, that period is especially favorable for this, especially Yom Kippur, when the Heavenly Gates are most open and encourage us to constantly ascend towards Divinity.

Sukkot

on 15 of Tishrei – five days after Yom Kippur – the celebration of Sukkot, which lasts for seven days. In the Jewish liturgy, it is called Z'man Simchatenu, Season of Our Joy.

To better understand why this celebration occurs right after Rosh Hashana e Yom Kippur, one can appeal to a Jewish mystical concept found in Zohar, the fundamental text of Kabbalah. It addresses the two fundamental aspects of Divine service: fear and love of G-d.

According to the work, these feelings are compared to the two wings necessary for a bird to take flight. Thus, they are what allow human beings to ascend towards the Divine.

The fear (Yirá, in Hebrew) to G-d evokes the perception of the grandeur and majesty of the Almighty, as well as a feeling of reverence and respect for these His attributes. It means the recognition of the vast power and infinity of the Divine, which should inspire the human being to base your relationship with G-d on humility, obedience and deep reverence.

On the other hand, love (Ahavá, in Hebrew) to G-d symbolizes a strong affection for the Divine, as well as the desire for emotional connection with Him. It involves a deep adoration of the Almighty, perceiving Him as a merciful presence and full of love. This love should impel the human being to seek closeness to G-d, devotion to Him and the desire to serve Him with sincere affection and gratitude.

According to Zohar, both the fear and love of G-d are vital and complementary aspects of the religious journey. The former incites a feeling of reverence and respect in the presence of the Divine while the latter promotes an intense and deep emotional connection with G-d. Through the harmonious union of these two “wings”, a balanced and meaningful Divine service can be achieved, the ultimate purpose of which, in Jewish mysticism, is the unification of the attributes of the soul, including these two feelings before the Creator, at the same time in that a deeper connection with the Almighty and a broader understanding of His mysteries are sought.

The Ten Days of Teshuvah, which start with Rosh Hashana and end with Yom Kippur, are also called HaYamim HaNorayim (the Awesome Days), as they are associated with the fear of G-d. While these celebrations are happy – according to the Talmud, the Day of Atonement is the happiest day of the year – they also include Divine judgment. This period of the Jewish calendar, dedicated to fervent prayer and introspection, culminates in long fasting and other restrictions of Yom Kippur. Thus, the first half of Tishrei symbolizes one of the “wings” of Divine service that the Torah requires of us: the fear of G-d. However, from the 15th, with the beginning of the Sukkot, a transition is observed, and the second “wing” – love for G-d – becomes the focus.

Through its two fundamental commandments – to reside in a Sukkah and hold the Four Species –, Sukkot It is configured as a celebration whose central themes are the love, joy and unity of the People of Israel. Temporary hut in which the Torah instructs us to dwell during the seven days of the festival, the Sukkah has a deep meaning. Symbolizes the mishkan (Tabernacle), G-d's dwelling on Earth before the Holy Temple in Jerusalem. During this period, we manifest our faith in Divine Providence by residing in it.

A Sukkah acts as a constant reminder of G-d's protection of the People of Israel throughout the 40-year journey through the desert toward the Promised Land. A representation of the endless love between the Almighty and the Jews, this temporary home expresses the constant permanence of the Almighty at our side, in addition to ensuring the continuity of our people even in the face of the adversities and challenges of Jewish History.

Sukkot is characterized by a form of Divine service quite different from that of Rosh Hashana e Yom Kippur. In it, the main commandment is to eat in Sukkah while the central precept of the latter is fasting. Compliance with the mitzvah The ability to live in the hut takes place when eating meals inside this temporary home. Indeed, the blessing of “Leshev BaSucá” is only uttered before this act.

Another commandment associated with Sukkot is to hold the Four Species: Lulav, Etrog, Hadass e Arava. Like all other precepts of the Torah, this mitzvah it is carried out solely and exclusively by representing the Will of G-d. However, it also carries deep symbolism. The Four Species represent Jewish unity – love and union – crucial elements for attracting Divine blessings.

The Torah teaches that one cannot truly love G-d without loving human beings. In this way, the unity represented by the Four Species symbolizes not only love for others, but also the deep loving bond between human beings and G-d.

It is clear, therefore, that the two central precepts of Sukkot – live in Sukkah and holding the Four Species – convey themes of joy. The hut symbolizes our confidence in G-d's love for us and firm conviction that His Presence always accompanies us. The commandment of the Four Species highlights the importance of union between human beings, which, like the Sukkah, reflects the love between G-d and man.

Sukkot It is a period of exultation, full of love, and there are other reasons, in addition to those already mentioned, for this joy. A striking aspect of the festivity is its universalist purpose. During the celebration in the Holy Temple of Jerusalem, the People of Israel offered 70 bulls in sacrifice on behalf of the 70 nations of the world. This action highlighted the Torah's command to seek protection, blessings, and peace for all people.

The universal character of Sukkot is further evidenced in the book of Zacarias, which contains the prophecy that, in the future, all people will gather for the party. This vision highlights it as a time when people of all nations will unite in celebration and devotion to G-d.

By incorporating this universalist element, Sukkot exemplifies the role of the Jewish People as a source of blessing and spiritual connection for all humanity. In fact, it conveys a message of love, respect and harmony between nations and highlights the importance of promoting peaceful coexistence.

However, it is important to emphasize that, although it is a joyful festival whose form of Divine service is love for G-d, Sukkot it also addresses themes underlying the judgment of the Almighty. Indeed, just as a bird cannot fly with just one wing, love and fear of G‑d must always go hand in hand. The seventh and final day of the celebration, known as Hoshanah Rabbah, marks the end of that trial that began in Rosh Hashana, and is therefore associated with the solemnity and introspection of Yom Kippur, the Day of Atonement.

Kabbalah teaches that the astrological sign associated with Tishrei It is Libra, symbolized by a scale, which represents judgment. This connection reinforces the idea that, every year, during this month, our actions and intentions are meticulously evaluated by the Celestial Court.

Throughout this entire period, we performed many Divine precepts – we heard the shofar em Rosh Hashana, we fast and practice Teshuvah em Yom Kippur, we live in a Sukkah and we hold the Four Species in Sukkot. This concentration of mitzvos in a short period of time reflects our desire to obtain positive Heavenly decrees for ourselves, the Jewish People, and the world. By complying with these precepts during Tishrei, we seek to attract Divine favor, mercy and blessings.

Shemini Atseret/Simchat Torah

Immediately after the end of Sukkot, a religious festival called Shemini Atzeret, which, in Israel, is observed on a single day. In the Diaspora, it extends over two, the second being commonly known as Simchat Torah.

The expression Shemini Atzeret It has several meanings, one of which is “Eighth Day of Assembly”. So, for many, it is the eighth day of Sukkot since it occurs right after the seven days of this festival. However, it is essential to highlight that the Talmud categorically establishes a distinction between both celebrations. Even so, the very meaning of the term that names the celebration, as well as its occurrence shortly after the previous one, indicates a connection between them. In view of this, it is customary to continue to eat meals in the Sukkah. However, to differentiate Shemini Atzeret de Sukkot, that does not include the recitation of the blessing of “Leshev BaSucá” and, during the Kiddush that we utter in it, we include the blessing of Shecheyanu, which marks the beginning of a new Jewish festival.

As explained, Sukkot contains universalist elements. On the other hand, Shemini Atzeret is aimed specifically at the People of Israel. One of the reasons for this is that the “Eighth Day of Assembly” symbolizes the miraculous existence of the Jewish People.

In Judaism, the number seven has a very important meaning: it represents not only the sacred, as already mentioned, but also a natural cycle. In fact, the Torah describes the Creation of the world in seven days. Eight, in turn, represents that which exceeds and transcends the natural, that is, the supernatural. Shemini Atzeret, associated with this number, highlights the miraculous nature of the existence of the Jewish People. He teaches that his birth, continued presence in the world, and extraordinary achievements throughout history are beyond natural laws and logic.

In the Jewish liturgy, Shemini Atzeret is called Z'man Simchatenu – “Época da Nossa Alegria” –, an echo of the name given to Sukkot. Final celebration of the series of holy days of Tishrei, the festival encompasses the themes of the uniqueness of the Jewish People and their eternal connection with G-d. It is a significant conclusion to the special period that began three weeks earlier, with Rosh Hashana.

As we saw above, in the Diaspora, the second day of Shemini Atzeret is celebrated as Simchat Torah, an important milestone in the Jewish calendar. This is when one annual cycle of Torah reading ends and another begins. Symbolizes the culmination of Tishrei.

As the last festival of the month, Simchat Torah concentrates the spiritual energy and power that permeates this entire period. This celebration – the second day of Shemini Atzeret – encompasses the fear of G-d and introspection of Rosh Hashana, the seriousness and sanctity of Yom Kippur, and the unity and joy of Sukkot. It is the moment of convergence of all these elements, which generates a deep feeling of celebration and joy.

Shabbat Bereshit

The Shabbat that follows Simchat Torah It is known as Shabbat Bereshit. Its name derives from beresheet (Genesis), the first Parasha (portion) of the Torah, which is read on this occasion. This is a singular moment, as it marks the beginning of the annual reading cycle of this Sacred Text. The Chassidic Masters teach that, like Rosh Hashana, Shabbat Bereshit exerts influence over the entire year beginning on the first of Tishrei.

As much as Rosh Hashana operates throughout the period it opens, Shabbat Bereshit, as the first Shabbat of the new Torah reading cycle, influences all Shabbatot subsequent ones throughout the year. Thus, it is an extremely important day to determine the spiritual trajectory in all the months that follow. This unique Shabbat highlights the importance of starting the year with the purpose of dedicating oneself to the study of the Torah, the core of Judaism, which encompasses the commandments, laws, narratives and teachings that form the basis of Jewish faith and practice.

The conclusion of the annual reading of this basic text in Simchat Torah – the last religious celebration of Tishrei – and its fresh start in Shabbat Bereshit symbolize the cyclical and infinite nature of Torah study, as well as the continued relevance of this practice in the lives of the Jewish People.

Together, Simchat Torah e Shabbat Bereshit emphasize the eternity of the Torah and its role as a supernatural link between humans and G-d. This work offers the People of Israel a way to connect to the transcendent and absorb a little of G-d's Will and Wisdom. Through its study and observance, man comes as close to G‑d as possible. This concept synthesizes and encompasses the themes of all festivals and special days of Tishrei – the most significant month in the Jewish calendar.

1     Septennial - which happens every seven years.

REFERENCES

Jacobson, Simon, 60 Days - A Spiritual Guide to the High Holidays, Meaningful Life Center

The Duality of Jewish Time, article published on the website https://www.rabbisacks.org/covenant-conversation/emor