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The Southern Israelite
FESTIVAL SIDELIGHTS
Private Wire* tit /Vetr York, IS atc Orleans, Chicago and Principal
Points Throughout the South
FENNER
& BEANE
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ATLANTA, LA.
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NEW YORK STOCK EXCHANGE
NEW YORK COTTON EXCHANGE
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LOUISIANA SUGAR & RICE EXCHANGE
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LIVERPOOL COTTON ASSOCIATION
NEW YORK CIJRH MARKET ASSOCIATION
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Manager
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Cround Floor Healey Bldg- Telephone WAInut 1062
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Service Entrance
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IVY 0446
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(Gleaned from Rabbinic Literature by Rabbi Alex. Alan Steinh„ l
Beth El Temple, IS or folk, Va.)
ROSH HASHANAH
Said Rabbi Krusfedal: “Three books
are open on Rash Hashanah,—one for
the truly righteous, one for the
thoroughly wicked, and the third for
those who are neither righteous nor
wicked. The truly righteous are im
mediately inscribed for a year of hap-
]/y life; the thoroughly wicked are
condemned; but the medium class is
not judged with finality until Yom
Kippur. If, during the ten days inter
vening between Rosh Hashannah and
Yam■ Kippur, the medium class im
prove their ways and merit divine
consideration, they, too, are inscribed
in the book of life. If not, they are
condemned with the wicked
Rosh Hashanah 16 b.
The Angels came to God and asked
Him: “Mighty Soverign, why do not
the Israelites say ‘HallcV on Rosh
Hashanah and on Yom KippurV'
“What!" God replied. “Shall Israel
sing while mankind is being judged
and the books of life ami of death are
open before Me?”
Rosh Hashanah 16 b.
The Midrash tells us that the sun,
which is compared to the non-Jews,
brings charges against Israel on Rosh
Hashanah. “You are merely one wit
ness,” God replies to the sun, “and
the evidence of only one witness is not
accepted. Go and bring another wit
ness to prove your charges.” There
upon the sun goes out in search of the
moon as the second witness, but it
can never find the moon on Rosh Has
hanah (because the moon is not vis
ible on the first day of Tishri).
Smag Hilchot Shofar.
Originally, the Shofar was sounded
to call the soldiers to battle, as it is
written (Joshua vi.) ; “They marched
and sounded the trumpets." Gideon al
so used the Shofar to route the camp
of Midian (Judges vii.). The Shofar
urns used also to arouse the people to
lofty thoughts and to prepare them
for the approach of the Divine Glory,
as it is written in connection with the
revelation of the Torah to Israel:
“And the voice of the Shofar ivas ex
ceedingly loud and all the people in
the camp trembled.” Also regarding
David it is written: “And he brought
up the Ark of the Lord amid shouting
and the blowing of the Shofar.” All
these various purposes are embodied
in the sounding of the Shofar on Rosh
Hashanah. On this day the shHll
notes of the Shofar call the people to
enter the ranks of God and to wage
battle against the forces of evil. It
also purposes to confound Satan; i. e.,
to quell the wicked instincts in man
and render him a nobler creature be
fore God and man. “Why," asked Rab
bi Isaac,, “is the Shofar sounded on
this day? In order to confuse Satan,”
was the reply.
Rosh Hashanah 16 a.
Said Rabbi Abuhu: “Why is the
ram’s horn used on Rosh Hashanah?
To remind God of Isaac’s sacrifice,
and to make us feel that we, too, par
ticipated in the sacrifice and thus
proved our undying faith in God.”
(The ram, caught in the thicket by its
horns, became the substitute for Isaac
on the sacrificial altar).
Rosh Hashanah 16 a.
In the month of Tishri the world
was created, and in Tishri the Patri-
and died. It is a striking coinrid^T
that on Rosh Hashanah Sarah, R ac k
ael and Hannah were visited with th'
blessing of childbirth, Joseph , ra * r !
leased from prison, and the bond..,
of Egypt ceased.
Rosh Hashanah 10 b
All are judged on Roth H„,h nah
which is called also *Yom Hadin’ but
the final decision is not sealed until
Yom Kippur. The Ten Days of p nim
fence between Rosh Hashanah and
Yom Kippur may be used to ingratiate
one with God and to avert any unfav
orable judgment that may have been
contemplated by the Divine Council n,
Rosh Hashanah.
R- H. 16 a.
One who repents between Rosh Has
hanah and Yom Kippur is forgiven
but if one docs not repent, one is not
forgiven even though one offers up the
choicest sacrifice.
R. //. 17 b.
The world is judged at four periedt
in the year: on Passover with regard
to grain; on Shabuoth unth regard to
fruits; on Rosh Hashanah with re-
gard to human beings; and on Sukkot
with regard to rain.
Mishnah R. H
Rabbi Jose says, “Man is judged
evei'y day;” and Rabbi Nathan says,
“God judges man every moment.”
R. II. 16 a.
Wh en God begins to judge Israel on
Rosh Hashanah, He aseevds His throne
and is guided by the dictates of stern
justice. However, when He hears Is
rael sound the Shofar, He moves to
the throne of mercy and tempers jus
tice with love and benevolence.
Leviticus Rabbah 29: 3.
Not depressed and in sombre gar
ments should Israel stand before G'd
on Rosh Hashanah, but with joy and
white garments, betokening a cheer
ful and confiding spirit that trusts r*
God.
Yer. R. II. 1. 57 b.
On Rosh Hashanah the means of
sustenance of evei'y person are ap
portioned for the etuming year.
B. B. 10 a.
The Shofar used on Rosh Hashanah
may be the horn of any clean anirnu
except that of the cotv or the eat.
Wherefore? Because it would bring to
mind the sin of the golden calf, . 1
that reason the cow and calf are a
eluded.
Lev. Rabbah 26: 3.
It is written (Ps. 89, 16):
is the people that knows the ]°Vr“
trumpet shout.” Do other P €0 P es ,
know the joyful sound? Have no
many types of cornets, buenna,
salpidin? Israel alone knou'S, out •
how to utilize the Shofar so
will incline God toward the sea
Lev. Rabbah 29: 3.
the seventh month. »*«jj »'
deeds by sounding tub •
tuning your adhmu.
■ael: "If V«u
Ul be as a Shofar unto yn
, breath enters one s: