The Rabbi's Message: 'Today, the World is Born'

In the Rosh Hashanah prayer, there is a key phrase encapsulates the essence of the day: "Hayom harat olam," which may be translated as "today is the conception of the world." In modern Hebrew, the word "olam" refers to "the world," yet in biblical Hebrew, its primary connotation is not spatial—revolving around the universe or cosmos—but rather temporal. Thus, "hayom harat olam" signifies the conception and creation of time itself. At the onset of each year, the Almighty does not merely append a new increment of time; He performs an act of creation, bringing forth an entirely new dimension of time. Consequently, the new year is not simply a sequence of days and hours, but a distinct, newly created entity born on Rosh Hashanah.

How does this concept of the new year as a new entity apply to us? What is our required role on Rosh Hashanah—the day this new year is established?

Modern science has granted us far greater knowledge of astronomy and cosmology than was available in the era of Maimonides. Nonetheless, utilizing the astronomical understanding of his day, Maimonides observed that contemplating the heavens and the stars induces a sense of being "exceedingly small, lowly, and obscure creatures." A similar experience occurs on Rosh Hashanah: the creation of new time and the birth of a new year exist on a plane so far above us that they naturally evoke a profound sense of insignificance. It is for this reason that we gather in the synagogue on Rosh Hashanah, akin to children holding hands out of fear. While this action does not offer protection, it provides solace in confronting that fear. In the same manner, we stand in awe of the Creator's majesty, conceptually bound together "hand in hand." This does not alter the reality, yet it brings comfort.

Consider another dimension of this day. As noted, on Rosh Hashanah we declare, "Hayom harat olam"—this is the day of conception, the inception of the world. However, biblical commentators agree that the physical universe—the heavens, the earth, and all within them—was not created on Rosh Hashanah. Rather, Rosh Hashanah marks the creation of Man. When we recite, "This day is the beginning of Your works, a memorial of the first day" (Tractate Rosh Hashanah, 27a), we refer to the creation of Man, who stands as the pinnacle of creation.

Man is comprised of two distinct elements: the lower and the higher. The Almighty took the soul of an angel and placed it within the physical form of a primate. The Torah recounts that prior to the creation of Man, God declared, "Let us make man." Some commentators suggest that God consulted with the angels. Being exalted intellects, the angels possess a capacity far exceeding the greatest human geniuses. When God inquired regarding this experiment named "Man," the angels responded: "This experiment is bound to fail; such an incompatible combination will inevitably result in perpetual internal conflict."

Other commentators interpret the words "Let us make man..." (Gen. 1:26) differently, suggesting that God addressed all earthly creatures, proposing a collective effort: "Let us make man." Indeed, Man embodies all aspects of existence. Every creature contributed to his nature: the fox lent cunning, the lion majesty, the worm insignificance, and even the venomous serpent left its mark. These traits are present in varying degrees in all humanity. Finally, the Almighty declared, "Now, I shall place a part of Myself within Man." This is the meaning of the verse (Psalms 8:6): "For You have made him a little lower than the angels..." While Man is not identical to God, he is made in His image. The Almighty endowed Man with a divine capacity to build and to destroy, mirroring His own creative and destructive powers.

As previously mentioned, "harat olam" refers to pregnancy, a state that culminates in childbirth. Just as some newborns are healthy and beautiful while others are born with severe defects, so too are the years. Some years unfold as prosperous and beneficial, while others are marked by adversity from their very inception.

Although we cannot foresee the nature of the newly created year on Rosh Hashanah, we possess the power to influence and shape its course. By virtue of the divine spark placed within us by the Almighty, we have the capacity to build or destroy entire worlds, both conceptually and practically. Therefore, we must exert every effort to improve the world, ensuring that by the conclusion of the year 5780, we have achieved meaningful progress.

Each of us has been assigned a specific domain of reality to cultivate, some larger and others smaller. We need not wait until the year's end to earn divine commendation for a successful harvest. Diligent effort allows us to achieve this fulfillment continuously. Let us utilize the two days of Rosh Hashanah to render the coming year brighter and more elevated.

With best wishes for a good and sweet year, both spiritually and materially,

Adin Even-Israel Steinsaltz