Rosh ha-Shanah


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Rosh ha-Shanah

(rŏsh hə-shä`nə) [Heb.,=head of the year], the Jewish New Year, also known as the Feast of the Trumpets. It is observed on the first day of the seventh month, Tishri, occurring usually in September. Rosh ha-Shanah is held in great reverence as the Day of Judgment (Yom ha-Din), the beginning of the 10-day period concluding with Yom Kippur and known as the "Days of Awe," during which, according to tradition, all the people of the earth pass before the Lord and are marked in the "Book of Life" or in the "Book of Death." A distinguishing feature of the New Year is the blowing of the shofar (a ram's horn), which summons Jews to penitential observance. Orthodox and Conservative Jews celebrate Rosh ha-Shanah for two days; most Reform congregations celebrate the first day.

Bibliography

See L. Jacobs, A Guide to Rosh ha-Shanah (1969).

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The veritable fountain of images of God invoked during Rosh Ha-Shanah and Yom Kippur--God as biographer recording our lives, God as merciful mother (the phrase Ayl molei rahamim literally means "God full of wombs"), God as glassblower, God as soft-on-crime judge--testifies to centuries of discomfort with this face-to-face meeting with the One we cannot face.
That too is part of our spiritual DNA, and our tradition ensures that we do not forget it, by making the Akedah, the story of Abraham's binding of Isaac, the subject of the Torah portion allotted to the second day of Rosh Ha-Shanah.
sounding the shofar on Rosh Ha-Shanah (now no longer done on the Sabbath) and performing the Sukkot processions around the reading desk while carrying the Four Species.
I did it on Rosh ha-Shanah for eighty-two years, since I was three or five or seven.
Yehudah ha-Nasi would interpret Hebrew terms to rabbis who had forgotten their meaning (TB Rosh Ha-Shanah 26b).
They are certain that their saintly rabbi has gone up to heaven to plead directly before the throne of the Almighty with the onset of the Rosh ha-Shanah period of penitence for the lives and well-being of his congregation and of persecuted Jews everywhere, which at that time probably meant all Jews in Eastern Europe, if not the world over.
TB Rosh Ha-Shanah 11b records a dispute about what this date represents.
The earliest Jewish interpretation of this verse is found in [begin strikethrough]BT[end strikethrough] TB Rosh Ha-Shanah 8b, where keseh is understood to mean "covered", from the root k-s-h.
That is one reason why we read her story on Rosh Ha-Shanah.
The term Rosh Ha-Shanah, which came to be used for the beginning of a new year, is found only once in all of Scripture (Ezekiel 40:1), but nothing is stated as to when it occurred, nor are there any festivities associated with it.
Rosh Ha-Shanah 21b) presents a subtle criticism of Solomon.
Why is the Torah reading for the first day of Rosh Ha-Shanah Genesis 21, The Lord took note of Sarah?