But in biblical times, that period was explicitly called "the seventh month". Also, when listing the holidays, the Bible always starts with the spring holiday of Passover, in the seventh month - Nisan.
What was cause for celebration, the Bible tells us, was the new moon each month - that is, the first of the month. By "celebration," we mean that more animals were sacrificed at the Temple than usual. The new moon of Nisan was not marked differently.
In fact nowhere in the Bible is the first of Nisan mentioned as a holiday though there may be an exception in the Septuagint, as we will see. On the other hand, the first of Tishrei, celebrated as Rosh Hashanah nowadays, is mentioned as a holiday - albeit a very minor one.
It is in no way a celebration of the "new year. The Bible does not list any special practices for the holiday beyond blowing trumpets and sacrificing some animals, though fewer than were sacrificed on the two major holidays - Passover and Sukkot. No specific reason is given for the blowing of the trumpets, nor are we told what we are supposed to remember. It is possible that a deeper significance of the first of Tishrei has been lost in time. Alternatively, it is possible that the day was marked by blowing trumpets and messengers going out to the countryside just to remind the Israelites that Sukkot would be coming in two weeks, and they had that much time to come to Jerusalem with their tithes and sacrifices.
If so, that mean that the 1st of Tishrei, venerated today as the Jewish New Year, was nothing more than a satellite of the main event, Sukkot, as were Yom Kippur and Shemini Atzeret in ancient times. The first day of Tishrei does have one other significance we do know of, based on the Book of Ezekiel. That prophet, at the very end of the First Temple period, prescribes that the Temple should be purified naturally using the blood of a bullock, what else?
Elsewhere the Bible says to purify the Temple's purification ahead of Sukkot on Yom Kippur, which is on the 10th day of Tishrei. But he does have a comparable purification rite on the first of Nisan, two weeks before Passover, in the version of his book preserved in the Greek translation called the Septuagint.
But we do know that by the time the Jews returned to Israel, and at the beginning of the Second Temple period BCE , Jewish religious practices had profoundly changed compared with the pre-exile era. For one, the names of the months that we use to this very day are the Babylonian names.
This was celebrated twice a year, at the beginning of Tishrei and the beginning of Nisan, and lasted for 12 days. We may postulate that Jews absorbed their veneration for the New Year from the Babylonian example. Similarly, 1 Tishrei is the new year for setting the Jubilee year, the fiftieth year following seven cycles of Sabbatical years.
Sowing was also forbidden during the Jubilee, but, in addition, all indentured Israelites were allowed to return to their homes and all tenured land was to be returned to its original owners. The laws of the Jubilee required that all land sales in Palestine be considered leases, with land costs computed in terms of the number of crop years remaining until the next Jubilee, which would begin on 1 Tishri.
The Levites and priests were supported by these tithes, because they did not own land. The tithe for a particular year had to be paid with produce from the same year, thus requiring a standard date to begin and end each fiscal year. In the first, second, fourth, and fifth years of the sabbatical cycle, the owner was required either to consume this tithe in Jerusalem or sell it and purchase food to be eaten in Jerusalem.
The second new year is 15 Shevat, the New Year for trees. Some sources, however, consider 1 Tishrei to be the new year for orlah and 15 Shevat for tithing. Fruits that have just begun to ripen—from the blossoming stage up to one third of full growth—are attributed to the previous year, whereas fruits that are more mature on 15 Shevat apply to the upcoming year.
The 15th of Shevat has become a minor holiday, Tu Bishevat. On this day, it is customary to eat, for the first time, a fruit from the new season, particularly one typical of the Land of Israel, and to say the Shehecheyanu blessing. In Ashkenazi communities in Europe, it was customary to eat 15 different kinds of fruits.
In modern Israel, Tu Bishevat has come to symbolize the redemption of the land and the awakening of environmental awareness through the planting of trees. The third Jewish new year is 1 Nisan, which corresponds to the season of the redemption from Egypt and the birth of the Israelite nation. This particularistic national event defines the nature of the New Year celebrated on 1 Nisan. On Rosh Hashanah, the challah is often baked in a round shape to symbolize either the cyclical nature of life or the crown of God.
Raisins are sometimes added to the dough for a sweet new year. As the bread, which symbolize the sins of the past year, is swept away, those who embrace this tradition are spiritually cleansed and renewed. But if you see something that doesn't look right, click here to contact us!
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