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Day of Humility
and Hope
By MAEANNA CHESERTON-MANGLE
"And the Lord spake unto Moses, saying. Speak unto the
children of Israel, saying, in the seventh month, in the
first day of the month, shall ye have a sabbath, a memo
rial of blowing of trumpets, and holy convocation."
(Lev. XXIII: 23-25).
With these words the observance of Rosh Hashonah. the Jew
ish New Year, was ordained. Unlike most Jewish holidays, which
commemorate some historical or 'seasonal event, Rosh Hashonah
At left, illustration from
"What Do Jews Believe?”
has a universal significance. It celebrates the anniversary of the
Creation which, according to the Jewish calendar, occurred 5,713
years ago.
Down through the ages, Rosh Hashonah has been observed as
a Day of Judgment — a time when God. seated on the throne of
mercy, hears men recount their deeds, and avow their sins. It is
the moment when the Lord examines the roster of all individuals
and inscribes their fate for the coming year.
Rosh Hashonah marks the beginning of the “High Holy Days,"
a 10-dav period of repentcnce, ending with Yom Kippur, the day
of Atonement. According to the Talmud, the Lord opens three
books on Rosh Hashonah, one listing the names of the completely
righteous, one listing the wicked, and the third containing the
names of the average men and women. The righteous are imme
diately granted life, the wicked condemned to death. The fate of
the others hangs in balance until Yom Kippur, when, if they merit
forgiveness, they are “inscribed” for a bounteous year. From this
belief stems the traditional greeting among Jews on Rosh Hash
onah: “Leshanah Tobah Tikateb V’tehatem.” May you be in
scribed and sealed for a good year."
Although a day of great solemnity. Rosh Hashonah is not a
mournful Holiday. It is a time for introspection and affirmation.
The ceremonies and prayers connected with the observance are of
a nature that spur the individual to self-scrutiny, “What am I
doing with this life of mine?”
As Nehemiah said to the exiles "Go your way. eat the fat, and
drink the sweet, and send portions unto him for whom nothing is
prepared: for this day is holy unto our Lord: neither be ye
grieved, for the joy of the Lord is your strength." (Neh. VIII:
10-11).
Jews observe Rosh Hashonah by abstaining from their daily
occupations and participating in religious services. A distinguish
ing feature of these services is the blowing of the “Shofar,” a prim
itive type of trumpet made from a ram’s horn. Such an instrument
was used to herald the Revelation of Sinai. Throughout Biblical
times its strident notes have been heard to proclaim tidings of
victory, to announce festivals, to summon armies to battle, and
to celebrate deliverance from exile.
Very beautiful examples of ancient shofars are included in the
"Land of the Bible” exhibit at the Metropolitan Museum of art
in Neiv York, and will be shown in key cities across the country
this year.
Ceremonies in the home also stress the outlook for the New
Year. On the eve of the holiday, the Kiddush (sanctification pray
er) are kindled. As a symbol of the hope which characterizes the
observance of Rosh Hashonah, a piece of sweet apple is dipped in
honey, to the accompaniment of the words: “May it be God’s will
to grant us a good and sweet year.”
The lesson of Rosh Hashonah is one of humility and hope.
Although God is merciful and recognizes that it is human to err,
He expects His children to be penitent and return to Him after
they have gone astray.
The spirit of self-examination and re-dedication to the way of
God, which characterizes the age-old observance of Rosh Hash
onah, finds expression in our observance of the civil New Year,
while Christians similarly reflect on their actions of the past 12
months and resolve to live a better life in the year ahead.
(16)
The Southern Israelite