1.
Jewish time has the power to pull us by the crest of our heads from the general burden of time, from the turmoil of life and the madness of madness, and to return us to the foundation, the fountain from which we exist as individuals and as a nation. And not continuous time, but also circular time: the return is to the first point from which we started. But every year we return fuller, rich in what we have worked and reaped, in our failures and victories, in the breadth of our knowledge and in the power of our forgetfulness. The circular line does not remain as it is, but thickens and rises in a kind of personal and national spiral.
Every Shabbat and holiday and on their origins, throughout the long history of our people, individuals stood everywhere we went, in moments of joy and in the valleys of death, and even among the terrible actions of human hacks who violated our honor, and ordered for the time: You are holy and you are profane. The main part of the sanctification at the entrance of Shabbat and the holiday is the blessing: "The Temple of the Sabbath" and "The Temple of Israel and the Times."
2.
During the Second Temple period, the Mishna describes the sanctification of the month as a legal process that took place in the Supreme Court on the Temple Mount. Our ancestors did not use a predetermined calendar but hung the renewed time on the white nativity. They questioned witnesses who had seen the slender moon scythe in Moldo. So important was it that they allowed the Sabbath to be violated for this purpose.
"Then he came down from the stool, sighed and said: Jews, Jews, when Shabbat comes in on Friday night, and you say, 'Vai kud lo asmi' (a disruption of "And heaven shall be contained"), the whole world belongs to you. Don't you know how to appreciate that?!"
"How do you examine the witnesses? A couple who comes first, examines him first, and brings in the largest of them and says to him: He said, how did you see the brick before the sun or after the sun? North or South? How tall was it? And Lein was inclined?... And then they would bring in the other one and test it. If their statements are found, their testimony is upheld. And the rest of the couples (the other witnesses) ask them heads. Not that they needed them (because the first testimony is enough), but so that they wouldn't go out in disbelief, so that they would be used to coming (and testifying at future times)." Then the particular day was declared Rosh HaChodesh: "The head of the beit din says: 'Temple,' and the whole nation follows him: 'Temple, Temple.'"
3.
What is the profound meaning of this phenomenon – people defy all-consuming time, determine its boundaries and essence: sacred or profane, and according to their determination they change their behavior and daily routine? This means a principled position: it is not time that rules us, but we in it, because it too is subject to who said and was the world. Think of the hope that such a position gives people standing in front of their grave pit, of empowering the human spirit. This is the precondition on the basis of which one can reach Tchernichovsky, who writes: "Play, play on dreams, this is (which) I dream chess. Play because I believe in man, because I still believe in you." The poet expresses the zeitgeist in Europe, its liberation from shackles for the sake of freedom of thought on the way to the political liberation of the Jewish people.
But in order to soar to freedom, we needed faith in the ability of man and the people to control time and remain present in history. This is the gift given by God and thereby declaring His faith in man. A people that sets boundaries for time, defeats it, is the people of eternity.
And what is the name of God that is written and not read if it is not "was, present, will be" - that is, time? "(Time) counts and counts and knows all the openings and closures and all the places he whispered no touch remembered... Time that raises figs and sets the light on things... Because time is God... And we are his changing subjects." This is how the poet Chava Pinchas Cohen at the end of her profound poem "The Gardener".
4.
From this we can understand a famous term from the creation story: "And God created man in his image, in the image of God created with him." The Torah of Israel fought against images, sculptures, and the personification of God, so it is clear that this does not mean physical similarity as in Eastern and Western mythologies. So what did the person who makes him like God get? His ability to control time and win it.
"Give in the name of Rabbi Eliezer: On the twenty-fifth of Elul, the world was created," according to the ancient Midrash Rabbah. So, the first day of Tishrei is only the sixth day of creation. On Rosh Hashanah, therefore, man was created, the tiara of creation from which human history begins and on which its moral, political and scientific development depends. "And God blessed them, and God said to them: Prosper and multiply and fill the earth and the sheep..." Nachmanides in the 13th century explains: "He gave them power and government in the land to do as they pleased with beasts and vermin and all earth reptiles, and to build and uproot a planted and from Hararia to quarry copper..."
On the day man was created, he was ordered not to eat from the tree in the garden, violated the commandment, was tried, convicted but acquitted. "The Holy One, blessed be He, said to man: This is a sign to your sons - just as you stood before me in judgment this day and went retired (on release), so your sons will stand before me in judgment on this day and come out before me retired. When? "On the seventh new (Tishrei) in one of the new" (Rosh Hashanah)." Judgment Day is also called Memorial Day – not only God "remembers" man, but man himself remembers the root of his existence, his ability to overcome time, the hope of his renewal.
Therefore, the shofar came - not only to crown God but also to remind man of his role as the king's representative, as his ambassador, as one who was commanded to perfect creation. The shofar reminds man of the different times, simple routine times like a simple blow, difficult times of crisis that break us into pieces, and times of joy and exhilaration of the king's fanfare.
The Mishnah defines the length and style of the jams: "The rate of blowing - about three fanfares; Fanfare - about three whines." The Torah defines Rosh Hashanah as a "day of fanfare." The first-century Aramaic translation translated: "The Day of Baba". The Talmud is divided as to whether the whining means "moaning" (Rashi: "as a person who moans from his heart, as is the way of the sick who prolong their moans") or "howling of lil" (Rashi: "as a person who weeps and laments, short voices are adjacent to each other"). That's why we stick fractures and fanfare. In any case, the shofar plugger uses time and its division into units. The shofar reminds man of time and his ability to beat it, for at last he is the one who blows the shofar, wanting to lengthen and wanting to shorten. In other words, our attitude to life and the passage of time depends on our interpretation, how we relate to it.
5.
This is what was written in the Spanish Inquisition file, in the testimony of Jacob (Jacob) Castiano on the extent of the conversion of Diego Arias d'Avila, a financier at the court of King Enrique of Castile, who was born a Jew named Isaac (Isaac) Abasser (the disruptions in terminology under the responsibility of the Inquisition): "On the day that the Jews are not working, on the Sabbath or Passover, and the aforesaid Diego Arias got up and told all the Christians to leave the room... Lock the door... He put a map on his head... And he began to say a lament that the Jews say on the Sabbath or on their other holidays... Thus he spoke in Hebrew for about fifteen minutes, and then he came down from the stool, sighed and said: Jews, Jews, when Shabbat comes in on Friday night, and you say, 'Vai kud lo asmi' (a disruption of "And heaven shall be contained"), the whole world belongs to you. Don't you know how to appreciate that?!"
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