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The text of this ritual shofar blowing for Rosh Ḥodesh Elul on Rosh haShanah La-Behemah developed as part of the annual ceremony taking place at the dairy barn on the campus of the Isabella Freedman Jewish Retreat Center beginning in 2009 under the auspices of Elat Chayyim Center for Jewish Spirituality and the Adamah Farm & Fellowship. The first Rosh haShanah ritual ceremony was co-developed by Rabbi Jill Hammer and Kohenet Sarah Chandler. My contribution of the kavvanah came a year later in 2010. The text presented here was built upon that ceremony and was presented first at the Hazon Detroit Jewish Food Festival in 2016.
In rabbinic Judaism, the law of tsaar baalei ḥayyim obligating concern and fulfillment of the basic needs of non-human animals so as not to cause them harm is derived from Deuteronomy 11:13-15.[1] Berakhot 40a. Rav Yehuda taught in the name of Rav: “It is forbidden for a person to eat before he gives food to his animal as it says (Deuteronomy 11:15) ‘I will provide grass in your field for your behemah‘ and only then does the verse state “and you will eat and be satisfied.” Also find, Genesis 9:4, as interpreted in the Talmud (Sanhedrin 59a). Many thanks to Sharona Margolin Halickman for her teaching on tsaar baalei ḥayyim. Compassion for animals is declared to have been the merit of Moshe which made him the shepherd of his people (Exodus Rabbah 2), while Yehudah ha-Nasi saw in his own ailment the punishment for having once failed to show compassion for a frightened calf (Bava Metzia 85a). The aggadic (mythic) tradition concerned with the origin of predatory nature in Olam Hazeh (this world) can be found in the Jewish deutero-canonical works of Sefer Ḥanokh (1 Enoch) and Sefer Yubalim (Jubilees) as well as in Midrash Abkir and the collection of rabbinic midrash and midrash aggadah, Yalkut Shimoni.[2] In Sefer haYovelim (circa 3rd century BCE), the need for circumscribing the predatory nature of humankind after the Dor Hamabul (depraved generation of the Flood) is given as the raison d’etre for the giving of the Torah. As required by the covenant of the Rainbow made to Noaḥ and his descendants after the flood, a representative people was needed who might abide by the general commandment of ever min haḥai (forbidding eating living creatures). In this tradition, Avraham was the first to prove worthy since his actions epitomized ḥesed, lovingkindness (an innovation in Judaism’s mytho-historic chronicle of humanity in Genesis). As noted in Rav Shlomo Kluger’s HaElef L’cha Shlomo in Yoreh Deah 322, dairy foods, the product of living creatures, were prohibited after the Flood, but this prohibition was relaxed upon the giving of the Torah at Sinai just as the prohibition against eating flesh was relaxed after the covenant at Ararat. For this reason, dairy is a symbolic food eaten on the festival of Shavuot (Pentecost) and remains a symbolic food representing the subversion of predatory nature as reflected in Megillat Yehudith and the dairy food traditions of the festival of Ḥanukkah. (More here.)
| Contribute a translation | Translation (English) |
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(Opening Song: Nishmat Kol Chai Tivarech et Shimcha, YHVH Eloheinu… | |
If meeting in front of a working farm or garden with grazing animals, introduce the animals and the purpose of the farm to guests, visitors, and staff. | |
Introduce Rosh haShanah La-Behemah with the following explanation: | |
On Rosh Ḥodesh Elul falls the Rosh haShanah La-Behemah — the New Year’s Day for Tithing Domesticated Animals described in the Mishnah. | |
ראש השנה פרק א משנה א |
Seder Moed: Rosh Hashanah, Chapter 1, Mishnah 1 |
באחד באלול ראש השנה למעשר בהמה. |
The first of Elul is the Rosh haShanah for tithing behema (domesticated animals). |
On the day intended to count one’s animals for sacrificial temple offerings, take into account and consider how domesticated animals rely on humankind for their health and well-being and in what ways our lives rely upon those of domesticated animals. | |
On Rosh Ḥodesh Elul, the first day of the new moon of Elul, we begin an accounting for all the souls with whom we are in a relationship. | |
On a day dedicated to counting, this is an accounting (a ḥeshbon nefesh) for all of our souls. Before we can expect to be forgiven our transgressions, we must examine them thoroughly, and wherever possible, correct and heal them. | |
On Rosh hashanah la-Behemah, the New Years Day for Domesticated Animals, we specifically take into account all those souls which we depend upon for our diet and lifestyle choices and which, in turn, depend upon us for their well-being — all the creatures that we (our society, and our ancestors before us) have brought from the category of ḥayot (wild animals that can make their own living) into the category of behemot (domesticated animals which depend upon us for their living). | |
Just as we depend on the Compassionate One (haRaḥaman) for our sustenance, so too has humankind made many creatures dependent upon our welfare, directly through our need for them, and indirectly through our disruption of their ecosystem. | |
On the first day of Rosh Ḥodesh Elul when the shofar is blown to remind us to begin our preparation for Yamim Noraim, the Days of Awe,
| |
The mitsvah in the Torah that demands our mindful awareness of the suffering of all living creatures is called tsa’ar baalei ḥayim. We are forbidden to cause other creatures unnecessary suffering, and we are obligated not to turn away from, pass by, or neglect other creatures that have fallen under the burden our fellow human beings have placed upon them. | |
Before we ask the blessed Holy One, our Shepherd, to take responsibility with care and compassion for their flock, we must show that we are taking care and responsibility for our flock — the tame and domesticated animals that depends on us for their well-being. | |
For Elohim gave us dominion — the power to domesticate other creatures — to cultivate and preserve the Garden of Eden with them. We are liable for their care and we are liable for our impact together on the Adamah, which Elohim loves. | |
Take a census of all the creatures you are directly and indirectly in relationship with. In what way can you take responsibility for the animals on whom your lifestyle and diet depends? | |
Take a moment, consider, and share your your thoughts with a friend or someone next to you, then pause and “listen for the voice of the animals in the sound of the shofar.“ | |
Take a moment for people to coalesce, share thoughts. | |
On the first day of the month of Elul, on the New Year’s Day for all animals that depend on us for their welfare, when our thoughts turn inwards towards correcting and healing all of our relationships, listen for the voice of the animals in the sound of the shofar. | |
(The shofar is blown once, a single tekiyah/blast.) | |
(If the ritual is taking place at an animal pen: Open the gates to the animal pen and let any shepherded animals (e.g. goats) run free.) | |
We have become as the Nefilim and the Giants in the Generation of the Flood: tyrants on this planet, using its resources for ourselves and driving its wild creatures into the corners of the earth. | |
As our energy, food, settlement, and other land use choices impact and disrupt the capability of ḥayot (wild animals) to make their own living, the more we incur liability for their lives as animals that depend on us for their welfare. | |
Before we can make amends to one another this Elul Zman, we must first make amends to the vulnerable creatures who live among us. | |
As we hear the cry of the shofar for the first time, may we hear in it the cry of all animals, behemot and ḥayot, together with all our interconnected ecosystems supporting life on earth. | |
May the One who is the breath of life guide us to protect the earth and make room in it for other creatures to thrive. | |
(The shofar is blown a second time.) | |
We are grateful for all the good we receive from behemot, from domesticated animals.
May the One who is the breath of life cause us to be mindful of these gifts and never to waste them or take them for granted. | |
(The shofar is blown a third time.) | |
We bless all the creatures, behemot and ḥayot we are privileged to live with on the earth:
May the One who is the breath of life bless all living things that we love and strengthen them. | |
We bless all the spirits, all the nefashot we are privileged to live with on the earth, the known and the unknown. | |
(Bring forward or turn toward any creatures you wish to bless. Together, recite the following blessing over observing creatures that one finds strange or unusual.) | |
בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מְשַׁנֶּה הַבְּרִיּוֹת: |
Blessed are you YHVH our elo’ah Cosmic Majesty who diversified the creatures. Barukh ata Beruchah at |
Another translation: Blessed are You, | |
(The shofar is blown a fourth and final time.) | |
Optional: Songs and Liturgy | |
תהלים לו |
Psalms 36 |
Psalms 36:7 declares that both the fate of humankind and its domesticated animals are preserved by Hashem. | |
1 לַמְנַצֵּ֬חַ ׀ לְעֶֽבֶד־יְהוָ֬ה לְדָוִֽד׃ 2 נְאֻֽם־פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבִּ֑י 3 כִּֽי־הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו 4 דִּבְרֵי־פִ֭יו אָ֣וֶן וּמִרְמָ֑ה 5 אָ֤וֶן ׀ יַחְשֹׁ֗ב עַֽל־מִשְׁכָּ֫ב֥וֹ 6 יְ֭הוָה בְּהַשָּׁמַ֣יִם חַסְדֶּ֑ךָ 7 צִדְקָֽתְךָ֨ ׀ כְּֽהַרְרֵי־אֵ֗ל 8 מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱלֹ֫הִ֥ים 9 יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ 10 כִּֽי־עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים 11 מְשֹׁ֣ךְ חַ֭סְדְּךָ לְיֹדְעֶ֑יךָ 12 אַל־תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה 13 שָׁ֣ם נָ֭פְלוּ פֹּ֣עֲלֵי אָ֑וֶן |
For the Leader. [A Psalm] of David the servant of YHVH. Transgression speaks to the wicked, methinks— For it flatters them in their eyes, The words of their mouth are iniquity and deceit; They devise iniquity upon their bed; Your lovingkindness, YHVH, is in the heavens; Your righteousness is like the mighty mountains; How precious is your lovingkindness, Elohim! They are abundantly satisfied with the fatness of your house; For with you is the fountain of life; O continue your lovingkindness unto them that know you; Let not the foot of pride overtake me, There are the workers of iniquity fallen; |
תהלים סה |
Psalms 65 |
Talmud Bavli Rosh Hashana 8a provides Psalms 65:13 as the source verse for when the New Year’s Day for tithing domesticated animals occurs. | |
לַמְנַצֵּ֥חַ מִזְמ֗וֹר לְדָוִ֥ד שִֽׁיר׃ לְךָ֤ דֻֽמִיָּ֬ה תְהִלָּ֓ה אֱלֹ֘הִ֥ים בְּצִיּ֑וֹן שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כָּל־בָּשָׂ֥ר יָבֹֽאוּ׃ דִּבְרֵ֣י עֲ֭וֺנֹת גָּ֣בְרוּ מֶ֑נִּי אַשְׁרֵ֤י ׀ תִּֽבְחַ֣ר וּתְקָרֵב֮ יִשְׁכֹּ֪ן חֲצֵ֫רֶ֥יךָ נ֤וֹרָא֨וֹת ׀ בְּצֶ֣דֶק תַּ֭עֲנֵנוּ אֱלֹהֵ֣י יִשְׁעֵ֑נוּ מֵכִ֣ין הָרִ֣ים בְּכֹח֑וֹ נֶ֝אְזָ֗ר בִּגְבוּרָֽה׃ מַשְׁבִּ֤יחַ ׀ שְׁא֣וֹן יַ֭מִּים שְׁא֥וֹן גַּלֵּיהֶ֗ם וַהֲמ֥וֹן לְאֻמִּֽים׃ וַיִּ֤ירְא֨וּ ׀ יֹשְׁבֵ֣י קְ֭צָוֺת מֵאוֹתֹתֶ֑יךָ פָּקַ֥דְתָּ הָאָ֨רֶץ ׀ וַתְּשֹׁ֪קְקֶ֡הָ רַבַּ֬ת תַּעְשְׁרֶ֗נָּה תְּלָמֶ֣יהָ רַ֭וֵּה נַחֵ֣ת עִ֭טַּרְתָּ שְׁנַ֣ת טוֹבָתֶ֑ךָ יִ֭רְעֲפוּ נְא֣וֹת מִדְבָּ֑ר לָבְשׁ֬וּ כָרִ֨ים ׀ |
For the Leader. A Psalm. A Song of David. Praise waits for you, Elohim, in Tsiyon; You who hears prayer; unto you does all flesh come. The tale of iniquities is too heavy for me; Happy is the one whom you choose and bring near, that they may dwell in your courts; With wondrous works do you answer us in righteousness, elo’ah of our salvation; Who by your strength sets fast the mountains, who are girded about with might; Who stills the roaring of the seas, the roaring of their waves, and the tumult of the peoples; So that they that dwell in the uttermost parts stand in awe of your signs; You have remembered the earth, and watered her, Watering her ridges abundantly, settling down the furrows thereof, You crown the year with your goodness; The pastures of the wilderness do drop; The meadows are clothed with flocks; |
Closing Song: Kol Haneshama… |
Source
Notes
| 1 | Berakhot 40a. Rav Yehuda taught in the name of Rav: “It is forbidden for a person to eat before he gives food to his animal as it says (Deuteronomy 11:15) ‘I will provide grass in your field for your behemah‘ and only then does the verse state “and you will eat and be satisfied.” Also find, Genesis 9:4, as interpreted in the Talmud (Sanhedrin 59a). Many thanks to Sharona Margolin Halickman for her teaching on tsaar baalei ḥayyim. |
|---|---|
| 2 | In Sefer haYovelim (circa 3rd century BCE), the need for circumscribing the predatory nature of humankind after the Dor Hamabul (depraved generation of the Flood) is given as the raison d’etre for the giving of the Torah. As required by the covenant of the Rainbow made to Noaḥ and his descendants after the flood, a representative people was needed who might abide by the general commandment of ever min haḥai (forbidding eating living creatures). In this tradition, Avraham was the first to prove worthy since his actions epitomized ḥesed, lovingkindness (an innovation in Judaism’s mytho-historic chronicle of humanity in Genesis). As noted in Rav Shlomo Kluger’s HaElef L’cha Shlomo in Yoreh Deah 322, dairy foods, the product of living creatures, were prohibited after the Flood, but this prohibition was relaxed upon the giving of the Torah at Sinai just as the prohibition against eating flesh was relaxed after the covenant at Ararat. For this reason, dairy is a symbolic food eaten on the festival of Shavuot (Pentecost) and remains a symbolic food representing the subversion of predatory nature as reflected in Megillat Yehudith and the dairy food traditions of the festival of Ḥanukkah. (More here.) |
“Kavvanah before Shofar Blowing on Rosh Ḥodesh Elul for Rosh haShanah la-Behemah (the Jewish New Year’s Day for Animals)” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
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[…] Here is a kavanah to say before the shofar blowing in Elul. […]