שַׁבַּת וְרֹאשׁ חֹדֶשׁ

Scripture References

See b^Ə-Mi•d^Əbar′ 10.10; 28.11-15; Sh^Əmu•eil Âl′ëph 20.18; M^әlâkh•im′ Beit 4.23; Ho•shei′a 2.13; •mos′ 8.5 and Y^әsha•yâh′u 66.23.

Women's Celebration

Rosh •Kho′dësh has long been recognized as a women's holiday. In the Talmud [Ma•sëk′ët M^әgil•âh′ 22b], we read that women are exempt from work on Rosh •Kho′dësh. Why do women merit a special holiday once a month? In Mid•râsh′ Pirqe d^әRab′i Eliezer, chapter 45, we are told that in the incident of the Golden Calf mask, the women refused to relinquish their earrings to the men who were smelting the calf. As a reward, 'ה gave them an extra holy day each month, free from work. It is customary, if one has new clothing not yet worn, to wear new clothing on Rosh •Kho′dësh, in celebration of the day's special character.

Men can add to Rosh •Kho′dësh by volunteering to do the dishes, vacuum or laundry and bringing home (moon-shaped) crescent rolls for the ër•ëv′ meal. When practical, a special wine (including sparkling) or apéritif, as well as a special fruit (e.g. pomegranate) for dessert, may contribute to making the festival meal special.

Women are encouraged to use this evening to start a women's Rosh •Kho′dësh group. Rosh •Kho′dësh groups began in the early 1970's, as women gathered to explore the nature of women's spirituality and the role of Jewish women in ritual. The small group nature of Rosh •Kho′dësh also served to provide a forum for women's studies and support. Through the years, ceremonies of various kinds have arisen out of these groups, involving a variety of themes (most prominently rebirth, renewal, fertility, nature, and the life cycle), ritual elements (including, but not limited to: tz^әdâq•âh′, candles, feasting, water imagery), foods (such as fruits containing seeds, round khal•ot′, crescent-shaped rolls, egg dishes, sprout salads), and liturgical elements (singing of Ha•leil′, T^әhil•im′ and Birk•at′ ha-Mâ•zon′). Each group has its own character, shaped by the participants and serving their unique needs.

(Parts paraphrased from www.jewishvirtuallibrary.org.)

General

Tor•âh′ placed רֹאשׁ חֹדֶשׁ on a par with the Khaj•im′ (b^Ə-Mi•d^Əbar′ 10.10). A special Mu•sâph′ was ordained in b^Ə-Mi•d^Əbar′ 28.11-15.

"Originally [רֹאשׁ חֹדֶשׁ] was not fixed by astronomical calculations, but was solemnly proclaimed after witnesses had testified to the reappearance of the crescent of the new moon. On the 30th of each [Judaic] month, the members of the [Beit Din hâ-Jâ•dol′] in a courtyard in [Y^әrushâ•la′yim], named [בֵּית יַעֲזֵק], where they waited to receive the testimony of two reliable witnesses; they then sanctified [רֹאשׁ חֹדֶשׁ]. If the moon's crescent was not seen on the 30th day [e.g., because of overcast], [רֹאשׁ חֹדֶשׁ] was automatically celebrated on the 31st day. To inform the population of the beginning of the month, beacons [fires] were kindled on [Har ha-Zeit•im′] and thence over the entire land and in parts of the [Gâl•ut′]. Later, however, the Samaritans began to light misleading beacons, and the [Beit Din hâ-Jâ•dol′] dispatched messengers to far-removed communities. Those Jews who lived great distances from [Y^әrushâ•la′yim] always celebrated the 30th day of the month as [רֹאשׁ חֹדֶשׁ]. On those occasions when they were informed of its postponement to the 31st, they also observed this second consecutive day as [רֹאשׁ חֹדֶשׁ]." (New Moon, Ency. Jud., 12.1039).

Liturgy

1. שַׁחֲרִית.

   1. Pray (אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ) יַעֲלֶה וְיָבֹא near the end of the A•mid•âh′ (in רְצֵה 'ה).

   2. Pray הַלֵּל to conclude the A•mid•âh′ (before the Qa•dish′).

   3. תּוֹרָה reading is the Pâ•râsh•at′ Shâ•vu′a

   4. מַפְטִיר:

      • Rosh Kho′dësh on a regular Shab•ât′: the מַפְטִיר is b^Ə-Mi•d^Əbar′ 28.9-15.

      • Rosh Kho′dësh on a special Shab•ât′—two מַפְטִיר are recited:

        1. First the מַפְטִיר of Shab•ât′  Rosh Kho′dësh and then

        2. the מַפְטִירof the special Shab•ât′ .

        (Note for advanced tal•mid•im′ : Because the מַפְטִיר is not within the week's תּוֹרָה section, a second סֵפֶר תּוֹרָה is brought out for the מַפְטִיר. During the return of the 1^st סֵפֶר תּוֹרָה to the אֲרוֹן קֹדֶשׁ and the bringing to the בִּימָה of the 2^nd סֵפֶר תּוֹרָה, ‭ ‬ תְּהִלִּים י"ט is prayed by the קְהִלָּה.)

   5. הַפטָרָה:
      
      ‭ ‬ ישעיה ס"ו א'-כ"ד (Y^әsha•yâh′u 66.1-24) takes precedence over the regularly scheduled Haph•târ•âh′  selection, but not over a special Shab•ât′  (like Shab•ât′ Sh^әqal•im′, etc.).

      Note 66.23: וְהָיָה, מִדֵּי-חֹדֶשׁ בְּחָדְשׁוֹ, וּמִדֵּי-שַׁבַּת בְּשַׁבַּתּוֹ; יָבְוֹא כָל-בָּשָׂר‮;

      For Christians who believe in the Displacement Theology that was prophesied by Dâniy•eil′ 7.25 (e.g. displacing שַׁבַּת with Sun-god-day) it is inconsistent to be looking forward to messianic days in which they will be required to observe שַׁבַּת—if they survive (for which see Y^әsha•yâh′u 66.24)!

2. מוּסָף
   1. Include אַתָּה יָצַרְתָּ in the A•mid•âh′.

5770 (2010.10)

אָמַר רִבִּי יְהוֹשֻׁעַ

Tor•âh′	Translation	Mid•râsh′ Rib′i Yәho•shu′a (NHM)	NHM
Yәsha•yâh′u 66.1,3,17 Thus •mar′ י--ה, "The heavens are כִּסְאִי and hâ-•âr′ëtz is My footstool. What Ba′yit is it that you would build for Me? And what place would be My haven?" … 3 The sho•kheit′ is the assaulter of men; the sacrificer of the sëh is the breaker of a dog's neck; the one who brings up a Mi•nƏkh•âh′ [is bringing up] pig's blood; the frankincense memorial is מְבָרֵךְ â′wën. They have also chosen their ways and shi•qutz•im′ are the desires of their nәphâsh•ot′… 17  הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים to the gardens, one after another inside, [along with] eaters of pig meat, the shëq′ëtz and the mouse; will be consumed together, declares י--ה. Yәsha•yâh′u 65.3-5a The am who angers Me to My Face perpetually; who sacrifice in their gardens and burn incense on tiles; 4 who sit in tombs וּבַנְּצוּרִים they lodge; eaters of pig meat, and the soup of פִּגֻּלִים of their utensils; 5 Who say, "Stay where you are! Don't touch me, קְדַשְׁתִּיךָ… Again, you’ve heard the Oral Law concerning: 5.21.1 'Don't perjure yourself swearing in My Name' 5.33.0 and 'You shall render to 'ה‎ 1.22.1 according to your oaths.' 5.33.1 I tell you absolutely 5.34.1 not to perjure 5.34.2 yourself—neither "by heavens" 3.2.2 because it is the throne 23.2.1 of Ël•oh•im′, 35 nor by hâ-•âr′ëtz 2.20.0 because it is the footstool of His feet,5.35.1 nor by Yәrushâ•la′yim because it is the ir 2.23.0 of the mël′ëkh,5.35.2 great is he. 5.34-35 When he had come to the south 8.28.1 side of Yâm Ki•nër′ët, into the region of the Gedeirin,8.28.2 two demon-possessed ones,4.24.1 coming from out of the sepulchers,27.60.0 confronted 8.28.3 him. They were very contrary, so that no one was strong enough to pass along through that way.3.3.3 29 Look… they cried out saying, "What business have we together, we and you,8.29.0 son 2.15.1 of Ël•oh•im′? Have you come before the time to trouble and destroy us?” Then Rib′i Yәho•shu′a told them, "Go forth from there bad camp-members!" 8.29.1 30 There, nearer than them,8.30.1 was a herd of many pigs feeding. 31 The demonic-forces 4.24.1 requested forbearance 8.31.1 of him saying, "If you throw us out, send us 8.31.2 to go into the pigs." 8.31.3 32  He said to them, "Go innocuously!" Having come out, they went away into the herd.8.32.1 Then look… the entire herd rushed toward a steep embankment of Yâm Ki•nër′ët, slipped off into the lake 8.32.2 and died in the water. 8.28-32

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