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The Poetry of the Yamim Nora’im

Rabbi Eliezer Kashtiel

A t the end of Parashat much more than mere compendium of renewed like it [the moon].” It is therefore
technical halachot. Seder Zera’im (seeds)
Vayeilech, the Jewish
significant that Rosh Hashanah is the only
people are commanded:
holiday that coincides with Rosh Chodesh,
begins with Tractate Berachot, signify-
“ה ָרי ִ ּׁ ש ַה ת ֶא ם ֶכ ָל ּוב ְת ִּ כ ה ָּ ת ַע ְו
ֹ
תאּז ַה, And now, write for yourselves this ing that we must approach nature with as the sages point out (Rosh Hashanah 8a).
an awareness of the berachot (blessings)
shirah (song or poem)” (Devarim 31:19). it contains. The remainder of this Seder One lacking poetical sensitivity will see
deals with sharing one’s blessings with Rosh Hashanah as nothing more than
The Gemara derives the obligation to a technical demarcation of a calendri-
write a sefer Torah from this verse (Sanhe- others – the poor, kohanim and levi’im. Seder cal change. The natural world, after all,
drin 21a). This teaches us that the entire Zera’im intensifies our sense of gratitude remains unaffected by it. In order to
Torah is termed a shirah. The Chatam Sofer for the kindness that Hashem bestows perceive the deeper meaning of Rosh
points out that, nonetheless, David was upon us, exemplified by the fact that a Hashanah, we must relate to it through
criticized for describing the contents of tiny seed planted in the ground can yield the prism of shirah that is manifested in
the Torah as zemirot (songs) (Sotah 35a). abundant produce. With that gratitude the Mishnah.
comes a mindset oriented toward giving.
Apparently, there is a difference between Similarly, only the final chapter of Trac-
a shir and a zemer. A zemer is a melody that Next, Seder Mo’ed (festivals) deals with our tate Yoma deals with the practical laws
evokes emotions. The Torah is not a zemer; relationship with time, teaching us about pertaining to the fast of Yom Kippur. The
its purpose is not to produce a casual emo- its meaning and sanctity. The mishnayot other seven chapters discuss the sacrifi-
tional experience. Torah study is a serious teach us not only the halachot of the holi- cial service performed by the kohen gadol
endeavor that requires concentration, days, but their deeper significance as well. in the Beit HaMikdash. This reflects the
effort and toil. Similarly, composing a shir For instance, Tractate Rosh Hashanah
requires skill; a shir follows rules and has does not deal exclusively with the laws of essence of the day as a time to enter our
structure and depth. the shofar. Its first chapters discuss kiddush own personal holy of holies and actualize
haChodesh (the sanctification of the new our highest potential.
Rav Kook explains this distinction: “Shirah month) and the molad (birth) of the new
is the supreme expression of the intellect moon. In purely astronomical terms, the The practical laws of Yom Kippur can be
that emerges from broad and deep con- moon is in no sense reborn, yet the Sanhe- condensed into a single chapter. However,
templation of the light of the Supreme G-d drin invested enormous effort in studying in order for us to absorb the fundamental
and experiencing wonder at His works. the birth of the moon and establishing the message of the day, we must be taught
Zemer comes as the expression of emotion” date of Rosh Chodesh. Why is this? how to emulate the spiritual journey of
(Olat Re’iyah 1, p. 200). the kohen gadol.
The Jewish months and the birth of the
The calculated, exacting rhythm and new moon represent the poetry of renewal Like poetry, the spiritual world has rules.
wording of a poem are designed to impact and rebirth. These phenomena teach us It has an order and a language of its own
our consciousness. Like poetry, the Torah that our world is not static; it contains the that fosters a comprehensive worldview
can raise us above our simplistic under- potential for rebirth and repentance. Rosh synthesizing the intellectual and the expe-
standing of reality and give us a broader, Hashanah reminds us of our moonlike riential. This Torah worldview affords us
more meaningful perspective. the opportunity to relate to life with a
capacity for renewal. Indeed, in the bless- broader and deeper perspective than we
This is expressed in the organization ing recited at kiddush levanah (the sanc- otherwise would.
of the sedarim (orders) of the Mishnah, tification of the new moon), we declare
reflecting the fact that the Mishnah is that the Jewish people “are destined to be

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