{"id":85959,"date":"2021-01-04T16:34:18","date_gmt":"2021-01-04T14:34:18","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=85959"},"modified":"2021-01-04T16:34:18","modified_gmt":"2021-01-04T14:34:18","slug":"tekiah-v-teruah","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/tekiah-v-teruah\/","title":{"rendered":"Teki\u2019ah V. Teru\u2019ah"},"content":{"rendered":"
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Psalm 81 is traditionally recited on Rosh Hashana. That\u2019s not surprising, since it mentions blowing the shofar (81:4). That verse is interpreted as referring to Rosh Hashana in the Talmud. In that light, some translations have it as follows:<\/span><\/p>\n

\u201cBlow the shofar at the moon\u2019s renewal, at the time appointed for our festive day.\u201d<\/span><\/p>\n

The Hebrew word translated here as \u201cmoon\u2019s renewal\u201d is <\/span>chodesh<\/span><\/em>. While <\/span>chodesh<\/span><\/em>\u00a0often means \u201cmonth,\u201d it can also refer to the first day of the month \u2013 Rosh Chodesh. Since Rosh Hashana is the only biblical holiday that falls on Rosh Chodesh, this adds to the association with that holiday. Similarly, \u201cthe time appointed\u201d is the translation of <\/span>keseh<\/span><\/em>. The Talmud connects <\/span>keseh<\/span><\/em>\u00a0to the root meaning \u201ccover,\u201d because unlike the other festivals which occur when the moon is visible, on Rosh Hashana it is hidden, or \u201ccovered.\u201d<\/span><\/p>\n

However, not all sources accept this interpretation. Regarding the second half of the verse, some say that it\u2019s actually referring to the full moon:<\/span><\/p>\n

\u201cBlow the horn on the new moon, on the full moon for our feast day.\u201d<\/span><\/p>\n

They point out that it doesn\u2019t make sense to call Rosh Chodesh (or Rosh Hashana) the day the moon is \u201ccovered\u201d, since it specifically marks the day the moon becomes visible again. Instead, some of the ancient translations (as reflected in the English above) translate <\/span>keseh<\/span><\/em>\u00a0as \u201cfull moon\u201d (when the moon is fully covered in light). This also fits the word translated above as \u201cfestive day\u201d or \u201cfeast day\u201d \u2013 <\/span>chag<\/span><\/em>. <\/span>Chag<\/span><\/em>\u00a0generally refers to the pilgrimage festivals, two of which \u2013 Sukkot and Pesach \u2013 begin on the 15<\/span>th<\/span>, the day of the full moon.<\/span><\/p>\n

Another hint that this verse may not be discussing Rosh Hashana is the verb used for blowing the shofar \u2013 <\/span>tik\u2019u<\/span><\/em>. This may be familiar to you from the long \u201cteki’ah\u201d blasts on Rosh Hashana, as opposed to the short \u201cteru\u2019ah\u201d ones. However, in the book of Numbers (10:7) we see a clear distinction between the two:<\/span><\/p>\n

\u201cTo convoke the congregation you shall blow long blasts, not short ones (<\/span>titke\u2019u velo tari\u2019u<\/span><\/em>).\u201d<\/span><\/p>\n

The teki’ah blasts are associated with congregation, and happy occasions. The teruah blasts are when the camp needs to move, or times of war. Notably, the teki’ah should be blown on every Rosh Chodesh:<\/span><\/p>\n

\u201cAnd on your joyous occasions\u2014your fixed festivals and new moon days\u2014you shall sound <\/span>u\u2019teka\u2019tem<\/span><\/em>\u00a0the trumpets\u201d (Numbers 10:10)<\/span><\/p>\n

However, there is one Rosh Chodesh during the year which is not a day of teki’ah \u2013 Rosh Hashana. In fact, the holiday is not called Rosh Hashana at all in the Torah, but rather, <\/span>Yom Teru\u2019ah<\/em> <\/span>(Numbers 29:1). This distinction must have been sharp \u2013 every Rosh Chodesh would be a happy day where the people heard the teki’ah. But on Rosh Chodesh of the seventh month, a teru\u2019ah was blown. This wasn\u2019t yet a time for celebration, but rather preparation for the serious Yom Kippur to follow.<\/span><\/p>\n

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