{"id":628,"date":"2013-08-15T20:20:45","date_gmt":"2013-08-15T20:20:45","guid":{"rendered":"https:\/\/www.star-k.org\/articles\/?p=628"},"modified":"2021-09-03T17:34:17","modified_gmt":"2021-09-03T17:34:17","slug":"starting-the-new-year-right-a-guide-to-the-simanim-on-rosh-hashana","status":"publish","type":"post","link":"https:\/\/www.star-k.org\/articles\/kashrus-kurrents\/628\/starting-the-new-year-right-a-guide-to-the-simanim-on-rosh-hashana\/","title":{"rendered":"Starting the New Year Right: A Guide to the Simanim on Rosh HaShana"},"content":{"rendered":"

Published Fall 2010<\/em><\/p>\n

Introduction<\/strong>
\nOn Rosh HaShana,<\/em> everything we do is imbued with extreme significance.  We stand in judgment before the Heavenly Court while each of our actions, words, and thoughts are scrutinized. To assist our efforts in currying Divine mercy, we employ various customs transmitted by our ancient mesorah<\/em>. Among them is the regimen of the simanim<\/em>, literally signs or omens. These are the foods that we bring to the table at the beginning of the evening meal as auspicious indications of a propitious year to come. What are the origins of this unusual custom? How can we be meticulous in its performance?  How do we harness its power to usher in a year of prosperity?<\/p>\n

Origins of the Custom<\/strong>
\nThere are two different Talmud<\/em>ic passages1<\/sup><\/a> discussing simanim<\/em>.  In both tractates, Abbaye<\/em> deduces that it is worthwhile to interact with various foods on Rosh HaShana<\/em> to effect a benevolent judgment in Heaven.  The version in maseches<\/em> Horayos<\/em> quotes Abbaye<\/em> as saying that the benefits are gained by merely \u2018gazing\u2019 at these items, while in maseches<\/em> K\u2019risos<\/em> the text states that these items must be \u2018eaten\u2019.  A third variation of the Talmud<\/em>ic text is quoted by the Ran<\/em>,2<\/sup><\/a> \u2018to bring\u2019 these items to the table.  The Ran<\/em> reports that Rav<\/em> Hai Gaon would have a basket of these foods brought to the table, whereupon he would hold each item and recite an appropriate bakasha<\/em>.<\/p>\n

It is our custom to eat the simanim<\/em>.  Nevertheless, there are situations when one may merely \u2018gaze\u2019 at the items.  For instance, the Kaf HaChaim<\/em>3<\/sup><\/a>writes that if one is concerned about insect infestation in one of the simanim<\/em>, or if one does not enjoy eating a particular siman<\/em>, he may fulfill the custom by placing the item on the table and looking at it.4<\/sup><\/a><\/p>\n

Identifying the Simanim<\/em><\/strong>
\nAbbaye<\/em> lists five significant simanim<\/em>:  Kara,<\/em> gourd (such as pumpkin); karsi,<\/em> leek; silka,<\/em> beet; and tamri,<\/em> date.  The translation of the last item, r<\/em>ubia<\/em>, is disputed.5 <\/sup><\/a>This word resembles the Hebrew term for abundance and increasing (l\u2019harbos<\/em>); therefore, it is associated with plants that produce many off-shoots.  The Mechaber<\/em> follows Rashi<\/em>\u2019s interpretation of rubia<\/em> as tilsan<\/em>, a type of shamrock or clover, while others identify it as fenugreek, sesame seeds, or black-eyed peas.<\/p>\n

Why have these particular foods been singled out?  Rashi<\/em> (K\u2019risos<\/em> 6a) explains that these foods either have quick growth cycles or possess a sweet taste.6<\/sup><\/a>The Geonim<\/em>, cited by the Mordechai<\/em>,7<\/sup><\/a> points to a linguistic significance of their names, which is suggestive of good omens.  Rubia<\/em> indicates that our merits or assets should increase in the coming year.8<\/sup><\/a> Karsi<\/em> suggests that our enemies should be \u201ccut down\u201d; silka<\/em> and tamri<\/em> refer to the removal and \u201cobliteration\u201d of our enemies.9<\/sup><\/a><\/p>\n

The Geonim<\/em> mention the age-old custom of eating additional items not mentioned in the Talmud<\/em>.  This includes eating the head of a sheep, as a request that Hashem<\/em> place us in a position of leadership and not subordination.10<\/sup><\/a> Another ancient practice is partaking of fatty meat11<\/sup><\/a> and sweet beverages as a sign of a prosperous and sweet new year. The Geonim<\/em> trace this custom back to the second Beis HaMikdash<\/em>, when Ezra<\/em> and Nechemia<\/em> instructed the people on Rosh HaShana<\/em> to \u201cGo and eat fatty dishes and drink sweet drinks.\u201d12<\/sup><\/a><\/p>\n

The Tur<\/em> remarks that Jews have always added to the list of simanim<\/em>.  In fact, regarding the siman<\/em> of rubia<\/em>, the Magen Avraham<\/em> states that any food which sounds like the word for \u2018abundance\u2019 in any language may be used.  For this reason, many individuals eat carrots since the Yiddish word for carrot is mehren<\/em>, which is similar to the word mehr<\/em> or \u2018more\u2019.  Accordingly, many years ago, Rav<\/em> Heinemann shlita<\/em> introduced a now famous Baltimore siman<\/em> to take lettuce, half a raisin and celery as an indication to \u2018let-us-have-a-raise-in-salary\u2019.<\/p>\n

Apple In Honey<\/strong>
\nAny preschooler will tell you that the most important siman<\/em> is the apple13<\/sup><\/a> dipped in honey.14<\/sup><\/a>  Although it is not mentioned in the Talmud<\/em>, the Tur<\/em> records it as an old Ashkenazic<\/em> custom. While some simply attribute its origin to the lack of availability of the items mentioned in the Talmud<\/em> , the major commentators attach deep and esoteric meaning to this minhag<\/em>. Maharil<\/em>15<\/sup><\/a> says that the tapuach<\/em> is reminiscent of the sweet aroma that accompanied Yaakov<\/em> Avinu<\/em> when he appeared before Yitzchok<\/em> to receive the brachos<\/em>.16<\/sup><\/a>  Morever, honey represents an additional significance in that the numerical representation (gematria<\/em>) of honey (d\u2019vash<\/em>) is equivalent to \u2018Merciful Father\u2019.17<\/sup><\/a><\/p>\n

The Levush<\/em> mentions that there is also an Ashkenazic<\/em> custom to dip challah<\/em> in honey. The Kaf HaChaim<\/em>18<\/sup><\/a> notes that this minhag<\/em> has also been adopted among some Sefardim<\/em>.  This minhag<\/em> is commonly followed during all of the meals on Rosh Hashana<\/em>, at the seudah hamafsekes<\/em> before Yom Kippur<\/em>, and on Hoshana Rabbah<\/em>; others maintain the custom through Simchas Torah<\/em>.<\/p>\n

Related Prayers<\/strong>
\nFrom the Talmud<\/em>ic statement, it appears that the siman<\/em> is effective alone simply by eating or gazing at it.  Nonetheless, the Ran<\/em> recounts that Rabbenu<\/em> Hai recited an appropriate tefillah<\/em> as he took each siman<\/em>.19<\/sup><\/a><\/p>\n

Rishonim<\/em> and later Poskim<\/em> both emphasize that eating the siman<\/em> is secondary to the tefillah<\/em> which accompanies it.20<\/sup><\/a>Abudarham<\/em> mentions two customs of how this is done.  The first is to utter a short supplication with each siman<\/em> i.e. on a pumpkin one says, \u201cOur decree should be torn.\u201d  The second custom proscribes an entire prayer, \u201cYehi Ratzon Mil\u2019fanecha<\/em>\u201d, complete with recitation of the Shem HaShem.21<\/sup><\/a><\/em>   It is permissible to use the Shem HaShem<\/em> because it is in the context of a prayer. However, Rav<\/em> Shlomo Zalman Auerbach22<\/sup><\/a> would recite it for the first siman<\/em> only, since one must have the proper concentration when uttering it.23<\/sup><\/a> (If a particular siman <\/em>is unavailable, the Kaf HaChaim<\/em> notes that the bakasha<\/em>, supplication,may still be recited.)<\/p>\n

Brochos<\/em><\/strong>
\nDoes one recite separate brochos<\/em> on the simanim<\/em> during the meal?  Generally, the brocha<\/em> of Hamotzi<\/em> includes foods eaten during the course of a meal.  However, since the apple dipped in honey is not a normal \u2018meal\u2019 food, it does require its own brocha<\/em>.24<\/sup><\/a> The minhag<\/em> that places the apple at the beginning of the order raises a problem, since the simanim<\/em> also include items belonging to the Shivas Haminim<\/em> such as dates and pomegranates, which take precedence in the order of brochos<\/em>.  Therefore, some Poskim<\/em> recommend keeping fruits of the Shivas HaMinim<\/em> off the table or in a different room until after the brocha <\/em>is made on the apple, while having in mind to include the other fruits with that brocha<\/em>.  There is halachic<\/em> justification  for those who leave the fruits on the table.25<\/sup><\/a><\/p>\n

The foods used for the simanim<\/em> requiring a ho\u2019adama<\/em>, such as pumpkin and carrots, are usually in a form of a regular \u2018meal\u2019 type food and therefore do not require their own brocha<\/em>.26<\/sup><\/a>Those who use candies, such as jellyfish, should make a she\u2019hakol<\/em> before eating them.<\/p>\n

Another issue is when to recite the bakasha<\/em>.  If it is said between reciting the brocha <\/em>and eating the fruit, this may constitute a hefsek <\/em>(interruption) and invalidate the brocha<\/em>. B\u2019d\u2019eved<\/em>, if this was done, the brocha<\/em> does not need to be repeated since the tefillah<\/em> can be justified as relating to the brocha.27<\/sup><\/a><\/em>  To resolve this problem, the Rema<\/em> writes that one should say the bakasha<\/em> after eating the fruit.  It is sufficient to eat only a small bit, less than a k\u2019zayis<\/em>.   For those simanim <\/em>that do not require their own brocha<\/em>, it is proper to say the tefillah<\/em> before eating them.28<\/sup><\/a><\/p>\n

When to Serve the Simanim<\/em><\/strong>
\nAbbaye<\/em> established having the simanim<\/em> at the \u201cbeginning of the year.\u201d  Some Poskim <\/em>maintain that this means that these simanim<\/em> should be eaten at all four meals of Rosh HaShana<\/em>.  Elyah Rabba<\/em> and Mateh Efraim<\/em> say that they should be eaten at both night meals, but not during the day. The B\u2019nei Yissosscher<\/em> derives from the words \u201cReish Shata<\/em>\u201d that the proper place is at the very beginning of the new year, on the first night only.  Rav<\/em> Shlomo Zalman Auerbach would also eat the simanim<\/em> on the second night, but without all of the fanfare accorded to them on the first night.29<\/sup><\/a><\/p>\n

Simanim<\/em><\/strong>  or Sorcery <\/strong>
\nThe P\u2019risha<\/em> (16th century, student of Maharshal<\/em>) raises a serious issue concerning the entire minhag<\/em> of the simanim<\/em>.  The Torah<\/em> prohibits any form of sorcery or divination.30<\/sup><\/a>If so, how can we suggest that using certain foods can influence our fortunes in the coming year?   There are three different approaches to resolve this difficulty.<\/p>\n

1) This problem was raised many centuries earlier by the Geonim<\/em>.31<\/sup><\/a>They were challenged by those who state that this minhag<\/em>, as well as others (such as kapporos<\/em> before Yom Kippur<\/em> and gazing at the fingernails in the light of the havdalah<\/em> candle) violate a Torah<\/em> prohibition of divination.  They responded that any action which is established in the written Torah<\/em> or Oral Law cannot be considered nichush<\/em>.32<\/sup><\/a><\/p>\n

2) An opposite approach is taken by the Meiri<\/em>.33<\/sup><\/a> He holds that simanim<\/em> do not have intrinsic power or benefit. The purpose of simanim<\/em> is to simply awaken our hearts and inspire us to direct our goals for the new year along the proper path. To accomplish this, he explains that tefillos<\/em> were instituted to accompany each siman<\/em>.<\/p>\n

3) A third opinion is offered by the Maharsha<\/em>.34<\/sup><\/a>He draws a distinction between simanim<\/em> which are an omen for a positive outcome, and forms of sorcery where a negative result is understood to signify an ominous future.  The latter may constitute nichush<\/em>, interpreting a situation as a negative omen (e.g. food falling from one\u2019s mouth or a deer crossing one\u2019s path35<\/sup><\/a>), something which is prohibited by the Torah<\/em>.  On the other hand, partaking of the simanim<\/em> on Rosh HaShana<\/em> is permitted since these actions symbolize a good future, while refraining from them is not indicative of anything at all.36<\/sup><\/a><\/p>\n

The Greatest Siman<\/em><\/strong>
\nThe simanim<\/em> remind us that our every activity on Rosh HaShana<\/em> is charged with meaning. If the foods we eat are so consequential, then certainly our conduct is critical. Accordingly, the Mishneh Berurah<\/em> reminds us to spend these awesome days with a pleasant comportment in a mood of sublime joy. No less than abstaining from sour foods, any trace of anger or annoyance should be diligently avoided.37<\/sup><\/a> Thus we will be insured a favorable judgment for a pleasant and sweet new year.<\/p>\n

<\/a>1. Horayos<\/em> 12a, K\u2019risos<\/em> 6a
\n2. Commentary on Rif<\/em>, Rosh HaShana<\/em> 12b, see also Meiri<\/em> to Horayos<\/em>.
\n3. 583:6
\n4. Teshuvos v\u2019Hanhagos <\/em>(II:266) recommends fulfilling both versions and to gaze at the siman<\/em> before consuming it.
\n5. Rubia<\/em> is similar to rubya<\/em>, which means bean in Arabic. See Kaf HaChaim<\/em> 583:10, Teshuvos v\u2019Hanhagos<\/em> (IV:136), Birkei Yosef <\/em>583:2.
\n6. Rashi<\/em> in Horayos<\/em> explains that these items grow rounder than other foods.  Divrei Yatziv<\/em> (O.C.<\/em> 252) states that Rashi<\/em> wrote this explanation in Horayos<\/em> which indicates \u2018to gaze\u2019, where a description of the taste would be irrelevant.
\n7. Beginning of Meseches Yoma<\/em>, also in Or Zarua<\/em> 257.
\n8. The Geonim <\/em>mention assets, later Poskim<\/em> mention merits.
\n9. Enemies here can refer to either our mortal foes, or to our sins. Direct mention of sin is largely avoided on Rosh HaShana<\/em> (Zohar, Tetzava<\/em>). This is one reason for the custom of not eating nuts, since the numerical value of \u2018egoz<\/em>\u2019 (nut) is equivalent to \u2018chet<\/em>\u2019 (sin), Rema<\/em> 583:2.
\n10. Mishneh Berurah <\/em>says that if a sheep\u2019s head is not available, any animal will suffice. Tur<\/em> records that Maharam <\/em>Rottenberg used the head of a ram which is reminiscent of the ram that was offered at the Akeidah<\/em>.
\n11. Later sources add that, unlike other Yomim Tovim<\/em>, on Rosh HaShana<\/em> one should moderate indulgence in fatty foods to avoid ill effects that may impede concentration in davening<\/em>. See Yesod v\u2019Shoresh ho\u2019Avodah<\/em> (11:1)
\n12. Nechemia<\/em> 8:10
\n13. A sweet variety of apple should be used and not one that is sour. (Rav Yaakov Kamenetzky, Emes L\u2019Yaakov<\/em>) Tapuach<\/em> is commonly translated as \u2018apple\u2019. However, Rabbeinu Tam<\/em> (Tosafos Shabbos<\/em> 88a s.v.<\/em> Pieryo<\/em>) holds that it is an esrog<\/em>. Incidentally, according to the girsah<\/em> of the Tur<\/em>, esrog<\/em> is among the items on Abbaye<\/em>\u2019s list.
\n14. If someone is unable to use honey, the minhag<\/em> can be fulfilled by dipping in sugar. (Kaf HaChaim<\/em>)
\n15. Cited by Rema<\/em> in Darkei Moshe<\/em> (583:3)
\n16. According to Midrashim<\/em>, this occurred on Rosh HaShana<\/em>, see Biur HaGra<\/em>.
\n17. \u05d3\u05d1\u05e9 = \u05d0\u05d1 \u05d4\u05e8\u05d7\u05de\u05df\/\u05d4\u05e8\u05d7\u05de\u05d9\u05dd = 306. B\u2019nei Yissosscher<\/em> 2:13, Igra D\u2019Pirka<\/em> 368.
\n <\/a>18. O.C. <\/em>583:4, see also Teshuvos v\u2019Hanhagos <\/em>II:267
\n19. Divrei Yatziv<\/em> cites sefer<\/em> Melachim<\/em> (II:13) as a source, which relates the way Elisha<\/em> demonstrated to King Yehoash<\/em> that he would be victorious in his upcoming war against Aram <\/em>by commanding the king to take a bow and arrow in his hand.  Elisha<\/em> then placed his hands on top of those of the king and ordered him to open the window and shoot the arrow and proclaimed, \u201cAn arrow of salvation for Hashem<\/em>; and an arrow of salvation against Aram<\/em>.\u201d Evidently, to fully harness the power of a siman<\/em>,it must be accompanied with a tefillah<\/em>.
\n20. Ran, Abudarham, Meiri (to Horayos 12b)
\n21. Shulchan Aruch HoRav<\/em> and Kitzur Shulchan Aruch<\/em> omit mention of the Shem HaShem<\/em>.
\n22. Halichos Shlomo, Rosh HaShana,<\/em> note 70.
\n23. See Chayei Odom<\/em>, K\u2019lal<\/em> 5.
\n24. The honey requires no b\u2019racha<\/em> since it is tafel<\/em> to the apple, Sha\u2019arei Teshuva<\/em> 583:2.
\n25. The Kaf HaChaim<\/em> (13) provides a justification for those who make the brocho<\/em> on the apple even with the other fruits on the table.
\n26. Divrei Yatziv<\/em> posits that in this context, even the ho\u2019adama<\/em> items, when eaten as simanim<\/em>, will require their own brocho<\/em>. This is also the view of the Elef HaMagen<\/em>.
\n27. See Magen Avraham<\/em> 583:2. There are some who have this minhag l\u2019chatchila<\/em>.
\n28. Kaf HaChaim<\/em>, Mikra\u2019ei Kodesh<\/em>
\n29. Matteh Efraim<\/em> , <\/em>Ben Ish Chai<\/em> (Nitzavim<\/em>), Ben Yehoyada<\/em>, Siach Yitzchok<\/em>.
\n30. Parshas Kedoshim<\/em> 19:26
\n31. Cited in note 7.
\n32. Similarly, Sefer Chasidim<\/em> (12th century Germany) decries the widespread practice of witchcraft and fear of superstitions that were prevalent in his times. He counts four potential issurim<\/em> involved in these practices. Nevertheless, he asserts that anything the Talmud<\/em> deems to be a siman<\/em> is permissible.
\n33. Horayos<\/em> 12b
\n34 .Horayos; Rav<\/em> Betzalel Ranshurgh in Horeh Gever<\/em> assumes this is also the approach of Rashi<\/em>.
\n35. See Sanhedrin<\/em>, chapter 7.
\n36. Maharsha<\/em> bases this approach on the theological premise that only good emanates from HaShem<\/em> while evil and suffering derive from man\u2019s sins which drive away the Heavenly blessings. Once it is decreed that a person will receive good, it will never be rescinded. However, a prediction of doom and destruction can never be guaranteed since, as products of man\u2019s misdeeds, by deciding to do teshuva<\/em>, the decree can be averted. Our simanim<\/em> are indicators of impending good that is en route<\/em>, but one that indicates future success or failure is a form of nichush<\/em>.
\n37. The B\u2019nei Yissosscher<\/em> illustrates the importance of avoiding anger during Rosh HaShana<\/em>. See notes to Iggra D\u2019Pirka<\/em> page 234, citing Magid Ta\u2019alumos<\/em>, B\u2019rachos<\/em> 18b.
\n<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Published Fall 2010<\/p>\n

Introduction<\/strong>
\nOn Rosh HaShana, everything we do is imbued with extreme significance.  We stand in judgment before the Heavenly Court while each of our actions, words, and thoughts are scrutinized. To assist our efforts in currying Divine mercy, we employ various customs transmitted by our ancient mesorah. Among them is the regimen of the simanim, literally signs or omens. These are the foods that we bring to the table at the beginning of the evening meal as auspicious indications of a propitious year to come. What are the origins of this unusual custom? How can we be meticulous in its performance?  How do we harness its power to usher in a year of prosperity?<\/p>\n","protected":false},"author":9,"featured_media":1029,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[30,103,27,214],"tags":[],"class_list":["post-628","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kashurs-kurrents-2010","category-fall-kashrus-kurrents-2010","category-kashrus-kurrents","category-rosh-hashana"],"yoast_head":"\nStarting the New Year Right: A Guide to the Simanim on Rosh HaShana | STAR-K Kosher Certification<\/title>\n<meta name=\"description\" content=\"Published Fall 2010 Introduction On Rosh HaShana, everything we do is imbued with extreme significance.  We stand in judgment before the Heavenly\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.star-k.org\/articles\/kashrus-kurrents\/628\/starting-the-new-year-right-a-guide-to-the-simanim-on-rosh-hashana\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Starting the New Year Right: A Guide to the Simanim on Rosh HaShana | STAR-K Kosher Certification\" \/>\n<meta property=\"og:description\" content=\"Published Fall 2010 Introduction On Rosh HaShana, everything we do is imbued with extreme significance.  We stand in judgment before the Heavenly\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.star-k.org\/articles\/kashrus-kurrents\/628\/starting-the-new-year-right-a-guide-to-the-simanim-on-rosh-hashana\/\" \/>\n<meta property=\"og:site_name\" content=\"STAR-K Kosher Certification\" \/>\n<meta property=\"article:published_time\" content=\"2013-08-15T20:20:45+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2021-09-03T17:34:17+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.star-k.org\/articles\/wp-content\/uploads\/2013\/08\/simanim.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"275\" \/>\n\t<meta property=\"og:image:height\" content=\"183\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Rabbi Moshe T. 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