"Tashlich" is a ritual made of water, vital.
Cited by many masters since the time of the Middle Ages, this custom is to go to a source of living water after the Mincha prayer (prayer of the afternoon) Rosh Hashanah .
Tashlich is a custom observed wherever there are Jews, both Sephardim and Ashkenazim, although they are far from each other by continents and centuries.
Rabbi Nosson Scherman wrote "Tashlich" Artscroll Mesorah Series, where he says: "Tashlich appears as a manifestation of the genius of Israel to devise ways to perfectionnersoi himself in service to God."
This particular ritual is not mentioned in the Bible nor the Talmud. His earliest printed reference found in the work of Rabbi Yaakov Molin (known as Maharil, from 1360 to 1427), who embodies the biblical basis for this custom allusive symbolism in the words of the prophet Miha ( 7:19): "And you cast all your sins into the depths Sea .
The Hebrew word "Tashlich" means, in effect, "fling." And the ritual for us is a clear staging of the act of throwing.
The first day of Rosh Hashanah in the early evening, after the religious service of "Mincha" (except when the first day of the year falls on Shabbat because in this case the Ashkenazi repel the recitation Tashlich the next day), we Jews we meet along a river, stream, lake, sea or any other extension running water.
Divine Presence, who never ceases to watch over us. At the same time, their inability to defend themselves against a net launched in water is a good metaphor for our own disarmament when we are helpless.
standing there, we empty our pockets filled with breadcrumbs made explicit in the past before, and we throw them in the water as if they embodied our own faults, mistakes throughout the coming year just ended.
In this way, we try to detach ourselves from these transgressions in the hope of undoing what we did, with the aspiration to succeed in being what we are, what we are truly capable of being.
Another reason has been given to support this practice.
Tanchuma The Midrash (Parashat Vaiera) tells us that when Abraham was challenged by God through the litmus test of his life, the divine command to sacrifice his son Isaac, considering this event, both that Satan has carte blanche to use any means by which it might stop our first patriarch, weakening its devotion.
After repeated failures, Satan takes finally the form of a deep river constituting a critical way, obstacles to the path of Abraham and Isaac. However, father and son sink into the water and only Abraham asks for help to God when, with water up to his neck, he realizes he can not reach the destination fixed . God intervenes and the river disappears.
But, as the Rabbi Scherman said, "it was the determination of Abraham who defeated Satan ... God knew what Abraham would do, but human beings are created to act, and for this reason that Abraham was to translate his loyalty in the language of the act.
Perhaps it is worthwhile to recall here that the term "Satan" means, literally, obstacle, adversity.
These same primordial waters that nourished the Garden of Eden through a river that was divided in turn into four parts: le Pichon, the Gihon, the Hidekel (Tiger) and Prat (Euphrates ).
This paradise was thus totally independent of the vicissitudes of time. From a meteorological perspective, as happened in any rain, and a chronological point of view, insofar
even then the finiteness does not reign.
was under the "umbilical cord" that was feeding the garden of Eden ensured its steady growth.
This picture looks like paradise and that of the uterus inexhaustible supply vessel, abundant in amniotic fluid, which has housed and fed for nine months before our own birth.
cutting umbilical cord could be a metaphor, then the expulsion of Adam and Eve, their release or deportation of a sudden, this idyllic place. And their journey through life from is trying to avoid obstacles.
waters Tashlich we are offered as an opportunity to undertake a process of transformation, renewal and rebirth.
It is no coincidence that Rabbi Meir Iehiel Gostinin refused to learn to play chess, basing its justification with the following words: "I was told that in this game I can not I retract a wrong move, and I think teshuva (repentance true, return true) can undo any wrong move. " Realizing
ceremony Tashlich we see the need to bow our heads over the waters in which we symbolically throw our sins. And inevitably we will face our own faces reflected in them.
Thus, there are those who, as in the case of Benjamin Mandelbaum, interpret the "Tashlich" as a deconstruction of the myth of Narcissus. This particular character, in love with his own image, falls into the water and died after alleged embezzling of its reflection.
During those intense days of Yamim Noraim, when we face our own image, in the light of Divine Judgement, we perceive surely cracked and failed, as through a broken mirror.
Tashlich, this ritual is water and a little more, we offer the opportunity to turn our mistakes into crumbs regeneration.
God wants this time we can start again.
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