Guía para la observancia de Rosh Hashaná



CELEBRACIÓN DE ROSH HASHANÁ – 24 Y 25 DE SEPTIEMBRE. Arvit (oración vespertina). Correspondiente al miércoles 24 de septiembre y al jueves 25 de septiembre. Al anochecer, se encienden velas con la bendición: Lehadlik Ner shel Iom Tov.

Muchos hombres al estar en el Beit Haknesete durante los días de Rosh Hashaná, y también en Iom Kipur, visten una prenda blanca llamada Kitel, que recuerda a los tajrijim (mortajas), pues este día es también denominado Iom Hadin (Día del Juicio).

El servicio de Arvit es similar al servicio de las festividades, con las variaciones específicas para Rosh Hashaná: Tiku baJodesh Shofa” (Salmos 81:4-5), como referencia al toque del Shofar. En el Kadish y el Jatzi Kadish se repite la palabra LeEla, modificación que se mantiene durante los Diez Días de Arrepentimiento.

La Amida, al igual que en las otras festividades, consiste de siete bendiciones – las primeras y últimas tres son iguales a las de cualquier día de la semana, y la del medio se refiere a la festividad, por ser Rosh Hashaná se insertan textos re resaltan el significado del día.

Si en el Beit Hakneset se recita el Kidush – que incluye la mención de Rosh Hashaná – al finalizar se le agrega la bendición de Shejeianu, la Tefilá concluye con el Salmo 27, Aleinu, Kadish de Duelo y Adon Olam o Igdal.

La tefilá Arvit del segundo día es similar a la del primer día de Rosh Hashaná.

Shajarit (oración matutina)
Correspondiente el primer día al jueves 25 de septiembre y el segundo día al viernes 26 de septiembre .
La primera parte de la tefilá de Shajarit: Birkot haShajar y Psukei deZimra, es prácticamente igual a Shabat y a las festividades. Una de las variaciones es que antes de Mizmor shir Janukat abatí leDavid, se canta Shir haKavod (Himno a la Gloria), momento en que el Aarón Hakodesh (Arca donde se guardan los Sifrei Torá) se abre y la congregación se pone de pie., para luego continuar con con el Kadish de duelo.

Luego del Barju se agregan varios piutim (poesías) en la bendición que precede al Shema, pero no en aquellas posteriores. La Amida es igual a la recitada en el servicio de Arvit, excepto que Sim Shalom reemplaza a Shalom Rav.

Durante la repetición de la Amida, se agregan una una gran cantidad de piutim y antes de concluir con el Kadish, se dice Abinu Malkeinu, en el cual el arca se abre y la congregación permanece de pie.
El segundo día Rosh Hashaná cambian algunos piutim.

Lectura de Torá del primer día de Rosh Hashaná.
Lectura de la Torá: Bereshit (Génesis) Cap. 21, vers. 1 al 34.
Lectura del Maftir: Badmidbar (Números) Cap. 29, vers. 1 al 6.
Lectura de la Hartará: Shemuel Alef (Samuel I) Cap. 1, vers. 1 al Cap 2, vers. 10.

El Servicio que acompaña la extracción del Sefer Torá es igual que en otras festividades con una sola variación – al decir Ejad Elohenu agregamos una palabra diciendo Kadosh veNora Shemo.  Como en las demás festividades, se sacan del Aarón Hakodesh dos Sifrei Torá (rollos de Torá). El primer día de Rosh Hashaná se lee Bereshit (Génesis) Cap. 21 vers. 1 al. 34, siendo llamadas cinco personas para las aliot. Del segundo Sefer Torá se lee el Maftir, Bamidbar (Números) Cap. 29 vers. 1 al 6. La persona que fue llamada para la lectura de mafir lee la Haftará: Shmuel Alef (Samuel I) Cap. 1 vers. 1 al Cap. 2 vers.:10.De acuerdo con el Talmud Babli, Sara, Rajel y Jana dieron a luz en Rosh Hashaná (Rosh Hashaná 10b), por lo que se lee la sección de la Torá, Bereshit Cap. 21, que se refiere al nacimiento de Isaac referida a Sara y la Haftará es la plegaria de Janá, que prometiendo que detener un hijo este sería dedicado al servicio del Creador, lo que se cumple cuando nace su hijo, Shmuel Hanaví (el profeta Samuel). El Maftir se refiere al sacrificio que debía ofrendarse en Rosh Hashaná.

Lectura de Torá del segundo día de Rosh Hashaná.
Lectura de la Torá: Bereshit (Génesis) Cap. 22, vers. 1 al 24.
Lectura del Maftir: Badmidbar (Números) Cap. 29, vers. 1 al 6.
Lectura de la Hartará: Irmiahú (Jeremías) Cap. 31 vers. 2 al 20.
Correspondiente al martes 18 de septiembre.

Del primer Sefer Torá se lee Bereshit (Génesis) cap 22 vers. 1 a vers. 24, sección denominada Akedat Itzjak (atadura de Isaac), donde Abraham recibe la orden de D’s de sacrificar a su hijo Itzjak, que antes de concretarse la orden es anulada y en su lugar Abraham sacrifica a un carnero. Pasaje este que es parte del motivo de Zijronot, pues el Shofar es un cuerno de carnero. El texto del Maftir es el mismo de primer día y la Haftará corresponde al profeta Irmiahú (Jeremías) cap. 31 vers. 2 a vers. 20. El texto se refiere a la futura redención de Israel, inspirando a la congregación con la esperanza de que la promesa de mérito en el futuro le permita al pueblo de Israel soportar su Día de Juicio inmediato. Otro tema de esta Haftará es el dolor inconsolable de la matriarca Rajel por el exilio de sus hijos, y la seguridad que le dio D-os de que su esperanza para su redención sería satisfecha.

Tekiat Shofar
Luego de la lectura de la Torá y la Haftara, y sin haber guardado los Sifrei Torá se realiza el toque de Shofar, que comienza con el Salmo 47 ya que habla de uno de los sonidos del Shofar, que se repita siete veces por que el nombre de D’s esta mencionado siete veces.

El Shofar permanece cubierto hasta el momento de ser tocado. La persona que toca el Shofar se denomina Baal Tekia o Bal Tokea, quien antes de iniciar las tekiot recita dos bendiciones: Lishmoa Kol Shofar (Escuchar la voz del Shofar) y Shejeianu
Tres son los sonidos del toque del Shofar:
– Tekia: sonido directo, sin quiebre, que finaliza abruptamente.
– Shevarim: serie de tres toques quebrados, cuya duración combinada debe equivaler a la Tekia.
– Terua: rápida sucesión de toques cortos, compuesta por nueve toques cuya duración combinada debe equivaler a una sola Tekia.
Estas tekiot reciben el nombre de Tekiot diMeiushav.
En la repetición de la Amida de Musaf se vuelve a tocar el Shofar, al finalizar las bendiciones de Maljuiot, Zijronot y Shofarot. Estos sonidos son llamados Tekiot diMehumad la congregación permanece de pie, y ellos constituyen el cumpliendo de la mitzva de tocar el Shofar.

Musaf
El jazan (cantor litúrgico) de Musaf antes de la Amida reza una oración especial que expreso la humildad del jazan, junto a una petición de que pueda ser capaz de realizar su misión de la mejor manera posible, continuando con el Jatzi Kadish.

La Amida de Musad de Rosh Hashaná es la más larga de todo el Majzor, y está construida alrededor de tres grandes secciones, las cuales remarcan los temas principales de la festividad: Maljuiot, en donde se expresa el reinado divino sobre todas las criaturas del universo; Zijronot, en donde se refiere al acto divino de recordar los actos de fe realizados por nuestros ancestros; y Shofarot, versículos relativos al Shofar.

La repetición de la Amida tiene una especial importancia: se realizan Tekiot diMehumad, luego de las bendiciones correspondientes a Maljuiot, Zijronot y ShofarotAl finalizar cada una de estas series, la congregación recita HaIom harat olam y Aseshet Sefateinu.” La primera se refiere a que el mundo fue creado el Primero de Tishrei, y la segunda explícitamente de que D’s escucha los sonidos del Shofar.

Luego de la Amida se continúa con Ein KeElohenu, Aleinu, Kadish, Salmo 27, Kadish y Adon Olam.
El segundo día Rosh Hashaná cambian algunos piutim.

Tashlij
Durante la tarde del primer día de Rosh Hashaná, es costumbre ir a la vera de un río o un espejo  de agua, y decir la oración de Tashlij (enviar), versículos del libro de Mija, los cuales incluyen la mención de que D’s enviará las transgresiones de la persona al fondo del mar.

Minja 
El oficio de Minja sigue el patrón de todas las festividades, comenzando con Ashrei y Ba LeTzion, y continua con la Amida y su repetición. La Amida es igual a la de Shajarit y Arvit.
Luego de la repetición de la Amida, se recita Abinu Malkenu con el Aarón Hakodes abierto; el Kadish Shalem, Alenu y el Kadish de duelo.
La tefila Minja del segundo día es similar a la del primer día de Rosh Hashaná.

Tradicionales saludos de Rosh Hashaná 
Shana Tova es el saludo tradicional de Rosh Hashaná, que en hebreo significa «Un buen año.» Shana Tova Umetukah que en hebreo significa «Un Buen Año y dulce».
LeShana Tova Tikatevu… que se traduce como »Que seamos inscriptos en este nuevo año«.
Ketiva-jatima Tovah que se traduce como «Que seas Escrito y sellado para un buen año».

Texto basado en el libro de I. Klein, «A guide to Jewish Religious Practice.

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