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Yeshivat Nahar Shalom

6 Shilo Street (corner of Agrippas Street)

Jerusalem, Israel

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P.O. Box 1884

Jerusalem 9102701, Israel

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Rabbi Benayahu Shmueli, Head of the Yeshiva: The Day of the Creation of the World and Chizuk for the 25th of Elul

By Yeshivat Nahar Shalom Staff•September 7, 2026
refraining from anger on Rosh HashanahRosh Hashanah: The Source of Annual VitalityYoseph was freed from prison and Israel from slavery on rosh hashanahReadings and Rectification Prayers for the 25th of ElulSymbolic Foods, Repentance, and Intentions

It is critical on Rosh Hashanah to avoid anger. While anger is forbidden throughout the year, getting angry on Rosh Hashanah is particularly damaging. A person is judged according to his state at that precise moment (just as was stated regarding Ishmael, "where he is"). If a person worked on himself all year but exhibits anger on Rosh Hashanah, that moment negates his previous conduct. One must overcome the Evil Inclination on this day by avoiding anger, unnecessary speech, and all traces of sin.

The Head of the Yeshiva, Rabbi Shmueli

The Creation of the World and the Power of Humanity

We are advancing toward the great and awesome Day of Judgment, but today marks the day of the creation of the world. Scripture states: "And it was evening... In the beginning the L-rd created the heavens... and it was evening and it was morning, one day." All of this transpired on this very day. The heavens were formed as fire and water merged into one, sweetening all strict judgments. Because this occurred on this date, today is called "the beginning of Your works."

Yet, everything in creation stood still until Adam arrived, prayed, and caused everything to sprout, grow, and begin functioning. It all depends on man; the entire world hinges upon the human being. Human beings possess the ability to give power to the spiritual realms to run, advance, build, and act.

Rosh Hashanah: The Source of Annual Vitality

One must realize that on Rosh Hashanah, the Holy One, Blessed be He, created Adam, breathed into him the breath of life, and granted him vitality (chayut). To understand this vitality, consider the verse: "If not for My covenant by day and night, I would not have appointed the ordinances of heaven and earth." Just as a person possesses a soul, the physical world also possesses a soul. The soul of the world consists of the Torah, the commandments, and the good deeds that we perform.

Rosh Hashanah serves as the source of vitality for the entire year. The entirety of the coming year exists in potential within the day of Rosh Hashanah. Whatever will transpire throughout the year is determined on this day. Furthermore, the spiritual essence of creation itself is present. Every holiday reawakens its original designated time: the Exodus from Egypt is renewed each year on Passover, and on Rosh Hashanah, the initial creation of the world by Hashem, Blessed be He, is reawakened.

Through this reawakening, vitality is drawn down for the entire year. On Rosh Hashanah, we pray: "Remember us for life, King who desires life," in order to extend vitality for the whole year. For this reason, Yoseph was released from prison on Rosh Hashanah. This day holds a unique power to break free, emerge from bondage and distress, and transition from darkness into light.

Because the holy day of Rosh Hashanah is the root of the entire year, how a person conducts himself on Rosh Hashanah determines his spiritual conduct throughout the coming months. Consequently, one must behave exceptionally well on this day. The Sages note that "One who sleeps at the beginning of the year—his fortune sleeps." A person should remain alert and wide awake on Rosh Hashanah day so that his fortune does not fall asleep.

The holy Rabbi Pinchas of Koretz taught that Rosh Hashanah functions like a mold, a blueprint, and an image for the entire year. He explained that our primary task is to sanctify the very beginning of human thought. When a person sanctifies himself—as demonstrated when Avraham rose early in the morning and saddled his donkey (chamor)—he subdues his physical and material nature (chamoriut).

This principle also explains why we avoid eating sour foods on Rosh Hashanah. When a person eats something sour, his face grimaces. Since Rosh Hashanah serves as the blueprint for the entire year, making a sour face on this day sets a sour tone for the year to come. Instead, one should eat sweet foods.

The Holiness of Tishrei and Historical Salvation

Adam and Chava were created on Rosh Hashanah. Hashem initially intended to create the world with the attribute of strict judgment, but He associated with it the attribute of mercy, as written: "On the day that Hashem [representing mercy] the L-rd [representing judgment] made earth and heaven."

The entire month of Tishrei possesses special sanctity. We pray in the Yehi Ratzon: "May it be His will that He rests (ditshrei) upon His people and that His name be delighted." This indicates a request that throughout the entire month of Tishrei, the Divine Presence (Shechinah) should continuously rest upon the Jewish people. Tishrei is also called Yereach HaEitanim (the month of the strong ones), as it is the month in which the Patriarchs were born.

Furthermore, our holy matriarchs Sarah and Rachel were remembered by Hashem on Rosh Hashanah, as was Hannah, who had been barren for nineteen years before being remembered on this day. Hard labor for our forefathers in Egypt also ceased on Rosh Hashanah.

In the Book of Nechemiah, it is recorded that after seventy years of Babylonian exile, 42,360 Jewish men ascended with Ezra the Scribe to the Land of Israel. They gathered at the street in front of the Water Gate. Ezra stood upon a wooden tower constructed specifically so he could read the Torah to the assembly. As he read the Torah, all the people wept because they realized they had not fulfilled its commandments properly.

After they repented, abandoning foreign wives and sending them back to Babylon, Ezra instructed them not to weep: "Go your way, eat rich food, drink sweet drinks, and send portions to those who have nothing prepared, for this day is holy to our Master... for the joy of Hashem is your strength." It was forbidden to be sad. Ezra commanded them to eat rich meat, drink sweet beverages, and send gifts of food. Based on Ezra's instruction, it remains proper practice to eat rich meat and sweet delicacies on Rosh Hashanah, and on the eve of Rosh Hashanah to send portions of food, wine, or cooked dishes to one's fellow man according to one's means.

Symbolic Foods, Repentance, and Intentions

It is customary on the night of Rosh Hashanah to dip an apple in honey and recite: "May it be Your will to renew for us a good and sweet year." We ask for a "sweet" year in addition to a "good" year because, while everything Hashem does is inherently good—as Rabbi Akiva taught, "Whatever the Merciful One does, He does for the good"—human beings do not always feel the goodness in difficulty. For example, a surgical procedure is good because it restores health, but it is not sweet or pleasant. Therefore, we pray not only for Hashem's ultimate goodness, but that we may experience that goodness as sweet and painless.

This sweetness also grants a person success. When we recite, "May we be the head and not the tail," the prayer requires internal repentance. Being the "head" means that our spiritual form guides our physical matter, whereas the "tail" represents materiality. Spirit must lead physical existence; we must ride upon our animalistic nature rather than allowing our animalistic nature to ride upon us, fulfilling the maxim: "Be a head to lions, and do not be a tail to foxes."

Dipping the apple in honey contains a profound spiritual allusion. Honey possesses the natural property of transforming whatever is submerged inside it into honey. As written in Yoreh De'ah (section 84) by the Shach, if a non-kosher item falls into honey and completely dissolves, it becomes permissible. This reflects the power of repentance (teshuva) out of love, wherein intentional sins are transformed into merits, much like honey transforms an impure substance into something pure, sweetening all strict judgments. Regarding the apple (tapuach), Rabbi Yisrael of Ruzhin noted that tapuach (תפוח) serves as an acronym for Taglu Pitgamin Vitburchu Hidushin ("May teachings be revealed, and may new Torah insights be blessed").

Regarding sleep, while one sleeps normally at night, during the day of Rosh Hashanah one should avoid sleeping so that one's fortune does not sleep, occupying oneself instead with Torah study.

Maintaining Composure and Overcoming Trials

It is critical on Rosh Hashanah to avoid anger. While anger is forbidden throughout the year, getting angry on Rosh Hashanah is particularly damaging. A person is judged according to his state at that precise moment (just as was stated regarding Ishmael, "where he is"). If a person worked on himself all year but exhibits anger on Rosh Hashanah, that moment negates his previous conduct. One must overcome the Evil Inclination on this day by avoiding anger, unnecessary speech, and all traces of sin.

Chacham David Tayyar, a great Kabbalist, related an incident that happened to him on Rosh Hashanah in Baghdad. To provoke him to anger, the Evil Inclination caused a cat to jump on a cord holding lit oil lanterns while he was sitting on the roof wearing a clean white robe for Kiddush. The oil spilled all over his clothes. Remaining calm, he changed into a Shabbat robe. His wife then carried a pot of food up the stairs, stumbled, and spilled the entire meal over both of them. He declared: "May it be an atonement for sins, I will not get angry!" Later, another cat ruined their morning meal. His father-in-law, David, noted that they did not get angry at all, recognizing it as a test from Heaven. That year, Chacham David experienced financial losses, but Hashem spared human life because he withstood the test.

A similar story is told of the Ben Ish Chai. On the eve of Rosh Hashanah, as he walked downstairs in his festive robe to go to the synagogue, a maidservant inadvertently poured water from the roof onto him. These trials are schemes of the Evil Inclination. While people make many plans, everything ultimately rests in the hands of the Sovereign of the World.

When Rosh Hashanah falls on Shabbat, the Shofar is not blown on the first day. Instead, equivalent spiritual rectifications are accomplished by focusing on the inner intentions (kavanot) of the Shofar.

Readings and Rectification Prayers for the 25th of Elul

Torah and Scriptural Verses

"And there was evening and there was morning, one day."

"May the pleasantness of Hashem our Lord be upon us, and establish for us the work of our hands..."

"And the L-rd said, 'Let there be light,' and there was light."

"Hashem, restore us, and cause Your face to shine, that we may be saved."

"May Hashem be gracious to us and bless us, and cause His face to shine upon us forever... For You light my lamp; Hashem, my L-rd does light my darkness. For by You I run through a troop, and by my L-rd I leap over a wall. For with You is the fountain of life; in Your light we see light..."

Supplication for Offspring and Peace

"May it be Your will, Hashem our L-rd and L-rd of our fathers, to have mercy upon us, and upon our wives and children, and show us a radiant countenance in the light of the countenance of the King of life. Grant us holy offspring, righteous children who are wise and understanding in the Torah, wholesome and upright. Grant us a life of peace, a life of good, a life of blessing, a life of good sustenance, a life containing love of Torah and fear of Heaven, a life in which You fulfill all our hearts' desires for good.

May it be Your will, Hashem our L-rd and L-rd of our fathers, to fulfill in us the blessing You commanded Aharon and his sons through Moshe Your servant, to bless Your nation Israel with love, as it is written:

'And Hashem spoke to Moshe, saying: Speak to Aharon and his sons, saying, Thus shall you bless the children of Israel, saying to them:

Hashem bless you and keep you.

Hashem make His face shine upon you and be gracious to you.

May Hashem raise His countenance toward you and grant you peace.

And they shall put My name upon the children of Israel, and I will bless them.'"

Ten Recitations of "Ve-amartem"

  1. "And thus shall you say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  2. "And you shall say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  3. "And you shall say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  4. "And you shall say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  5. "And you shall say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  6. "And you shall say: 'Thus to the living! Peace be to you, peace to your house, and peace to all that you have!'"
  7. "And you shall say: 'Thus to the living! Peace be to you, peace to you, peace to your house, and peace to all that you have!'"
  8. "And you shall say: 'Thus to the living! Peace be to you! Peace to your house! And peace to all that you have!'"
  9. "And you shall say: 'Thus to the living! Peace be to you! Peace to your house! And peace to all that you have!'"
  10. "And you shall say: 'Thus to the living! Peace be to you! Peace to your house! Peace be to you! Peace to your house! And peace to all that you have!'"

Seventeen Recitations of "Or Zarua"

  1. "Light is sown for the righteous, and gladness for the upright in heart!"
  2. "Light is sown for the righteous, and gladness for the upright in heart!"
  3. "Light is sown for the righteous, and gladness for the upright in heart!"
  4. "Light is sown for the righteous, and gladness for the upright in heart!"
  5. "Light is sown for the righteous, and gladness for the upright in heart!"
  6. "Light is sown for the righteous, and gladness for the upright in heart!"
  7. "Light is sown for the righteous, and gladness for the upright in heart!"
  8. "Light is sown for the righteous, and gladness for the upright in heart!"
  9. "Light is sown for the righteous, and gladness for the upright in heart!"
  10. "Light is sown for the righteous, and gladness for the upright in heart!"
  11. "Light is sown for the righteous, and gladness for the upright in heart!"
  12. "Light is sown for the righteous, and gladness for the upright in heart!"
  13. "Light is sown for the righteous, and gladness for the upright in heart!"
  14. "Light is sown for the righteous, and gladness for the upright in heart!"
  15. "Light is sown for the righteous, and gladness for the upright in heart!"
  16. "Light is sown for the righteous, and gladness for the upright in heart!"
  17. "Light is sown for the righteous, and gladness for the upright in heart!"

Verses of Lovingkindness

"Let Your lovingkindness, Hashem, be upon us, just as we have hoped in You."

"May the lovingkindness of Hashem be from everlasting to everlasting..."

"But I have trusted in Your lovingkindness; my heart shall rejoice in Your salvation. I will sing to Hashem, because He has dealt bountifully with me."

"Make Your face shine upon Your servant; save me in Your lovingkindness."

"Satisfy us in the morning with Your lovingkindness, that we may rejoice and be glad all our days. Make us glad according to the days You have afflicted us, the years we have seen evil. Let Your work appear to Your servants, and Your glory to their children. And let the pleasantness of Hashem our L-rd be upon us..."

"Satisfy us... Show us Your ways, Hashem; teach me Your paths."

"Your lovingkindness, Hashem, be upon us... Let the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer."

Concluding Petitions of Merit ("Hosha Na")

"Save us, please! Save us, please!

For the sake of the merit of Avraham who loved You, whom You called 'one', and became one nation, 'one ram'—save us through the reading of the passage 'one day'.

Please, for the sake of the merit of Yitzchak who was bound upon 'one' mountain—save us through the reading of the passage 'one day', grant us success through 'one day'.

Please, for the sake of the merit of Yaakov who gave 'one portion' (Shechem)—save us through the reading of the passage 'one day'...

Please, for the sake of the merit of Moshe Your servant, whose hands were supported 'one on this side, and one on that side'—save us through the reading of the passage 'one day', grant us success!

Please, for the sake of the merit of Aharon the chief priest, of whom it was said: 'Write Aharon’s name on the staff of Levi, for there shall be one staff...'—save us through the reading of the passage 'one day'.

Please, for the sake of the merit of Yoseph the righteous, who interpreted 'one dream', and 'Pharaoh’s dream is one'—save us through the reading of the passage 'one day', grant us success!

Please, for the sake of the merit of David Your servant, Your anointed one, who sent to all the people of Israel 'to each one a loaf of bread, a portion of meat, and a cake'—save us through the reading of the passage 'one day'.

Please, for the sake of the merit of the tribes of Hashem, 'sons of one man'—save us through the reading of the passage 'one day'.

Please, for the sake of Elkanah the prophet, of whom it is written 'And there was one man'—save us through the reading of the passage 'one day', grant us success!

Please, for the sake of the merit of Your nation Israel, of whom it is said: 'And who is like Your people, like Israel, one nation', 'make them into one tree, and they shall all have one shepherd'—save us through the reading of the passage 'one day'.

Please, for the sake of the merit of the Seraphim, who have 'six wings, six wings for each one'—save us through the reading of the passage 'one day'.

Please, for the sake of the merit of 'We will do and we will obey', which all the people answered with 'one voice'.

Please, for the sake of the words of the Sages, which were all 'given from one shepherd'.

Please, for the sake of the commandment of the Menorah, of which it is said: 'three cups shaped like almond blossoms on one branch'—save us!

Please, for the sake of the commandment of the Breastplate, of which it is said: 'a row of ruby, topaz, and emerald shall be the first row'.

Please, for the sake of the merit of the Tabernacle, of which it is written: 'and the Tabernacle shall be one', 'and you shall join the curtains... and it shall be one'.

Please, for the sake of the commandment of the Daily Offering, of which it is said: 'The one lamb...'—save us through the reading of the passage 'one day', grant us success through the reading of the passage 'one day'."