ROSH HA'SHANA - ACCORDING TO THE Menachem Leibtag

Questions for Self-Study

1. In , there are only a very few tru'a'. Can you explain what these terms psukim that describe the holiday that we imply? In your answer, relate to Bamidbar refer to as Rosh Hashana: 10:1-10, noting especially 10:9. a. In Parshat / 23:23-25 b. In Parshat Pinchas / Bamidbar 29:1- In your opinion, does "zichron tru'a" imply 6 the same concept as "yom tru'a"? Is there any obvious reason why this day should be a After reviewing those psukim, and based on "yom tru'a"? Assuming that these psukim them alone, answer the following questions: (in Pinchas & Emor) were the only sources - • What is the biblical name of (what how would you expect for this holiday to be we call) Rosh Hashana? celebrated? • On what day is this holiday to be celebrated? 3. Next, review the next set of psukim in Emor • What are the special 'mitzvot' of this & Pinchas that describe . i.e. holiday? a. Vayikra 23:26-32 • Which of these mitzvot are b. Bamidbar 29:7-11. common to all the other holidays in Emor and Pinchas, Based on these sources alone, does there and which of these mitzvot are appear to be any obvious or implied unique for Rosh Hashana? connection between the holidays of Rosh • Based on these sources alone, is Hashana and Yom Kippur? there any reason why this holiday should be called 'rosh hashana' [the In your answer, relate to the words 'ach' New Year}? and 'zeh' in Vayikra 23:27, and Bamidbar 29:7. [Note as well the Torah's use of the 2. Based on these psukim alone, does the word "zeh" in 23:34, and the word "ach" in Torah provide any reason for celebrating 23:39. If there is a relationship, what would this holiday? Is there any apparent or that be?] implied reason for this holiday, or for any of its mitzvot? Is there any explicit or assumed reason for why Yom Kippur is celebrated specifically on Does Parshat Emor (or Parshat Pinchas) the tenth of ? provide a reason for the celebration of any of the other holidays? If not, are there any 4. Next, review the Torah's presentation of apparent or implied reasons for their both and Shmini Atzeret in Parshat celebration? Pinchas (Bamidbar 29:12-19), paying [If so, explain what they are.] attention to the different on each holiday. In Parshat Emor, we told that this holiday should be a 'zichron tru'a', while Parshat Then, compare those korbanot to the Pinchas tells us that it should be a 'yom korban mussaf of Rosh Hashana and Yom Rosh Hashana in the Torah Menachem Leibtag

Kippur (see 29:1-11). Do any of these pasuk that describes how 'oversees' holidays share the same or similar korban the rain in this Land (see 11:12). Based on mussaf? If so, can you explain why? those psukim, what year does 'reishit ha- shana' refer to? Relate this to the topic that If certain holidays share a similar korban follows 11:13-17! mussaf, would this suggest a thematic relationship between them? If so, what Based on these psukim, explain the would that relationship be? Is the any connection between the 'rainy season', the obvious reason for why there is a need for 'beginning of the agricultural year', and the so many holidays in the 'seventh month'? first day of the seventh month.

5. In any of the above sources, is 'Rosh In your opinion, could the fact that the rainy Hashana' ever referred to as the new year? season in the Land of begins in the If not, what is it called, and why? autumn relate to any other holidays that the Torah tells us to celebrate in the Review Shmot 12:1-3. How do these psukim seventh month? explain the 'calendar' used to define the holidays in Emor and Pinchas? If so, explain why.

6. The 'shalosh regalim' are first presented as In what manner does the 'rainy season' a unit in Shmot 23:14-17. Review those determine the fate of the forthcoming psukim, noting the names of those holidays, agricultural year? Why would (or should) and the reason for their celebration. this carry religious significance?

Note how (what we call) Sukkot is referred 8. Review once again Bamidbar 10:1-11. First to as 'chag ha-asif' [a fruit gathering festival] of all, explain why this short 'parshia' about which is to be celebrated 'be-tzet ha-shana' the 'chatzotzrot' is located at this point in [when the year goes out] / see 23:16. Sefer Bamidbar? [i.e. How does it relates to the fact the Bnei Yisrael now prepare to Can you explain what 'year' is ending with leave Har Sinai and begin their journey to the fruit harvest? conquer the land of Israel?] What can we infer from this pasuk in regard to when the agricultural year begins? What According to this parshia, what is the is the logic behind considering this the difference between a 'teki'a' and tru'a. beginning (or end) of a year? [Note the verb used for each, and which action each 'note' relates to.] In your opinion, why is specifically a tru'a sounded "MATAR", Eretz , & the AGRICULTURAL when going to war (see 10:9), and a teki'a YEAR sounded on the holidays (see 10:10)? See the commentators on these psukim (10:8- 7. See Devarim 11:10-12. Read these psukim 10), especially the Ibn Ezra & Ramban! carefully, noting how it relates to importance of rain for the agriculture in the 9. Review the following sources, noting how Land of Israel (in contrast to the Nile River they describe some sort of a "yom truah": supplying water for the fields in Egypt). a. Tzfania 1:12-16 With that in mind, explain what the Torah b. Amos 3:6 refers to by the phrase 'mi-reishit ha-shana' c. Yoel 2:1-3,11-14 & 2:15-17 [from the beginning in the year] in the last

OU Chag at Home 2 Rosh Hashana in the Torah Menachem Leibtag

Based on their context, what do thing that Hashana 33b, and the gemara a few lines the phrase "yom truah" meant to people from the bottom (tanu rabbanan...) until the during the time of the Tanach: bottom of 34a. Based on that gemara, explain how learn the laws of Based on these psukim, can you suggest an from the psukim quoted above. explanation for what the Torah means when it instructs us to make a 'zichron tru'a' (see 11. Based on the above, can you suggest a Vayikra 23:24) or a yom tru'a (see Bamidbar thematic connection between Rosh 29:1) on the first day of the seventh month? Hashana & Yom Kippur? Can you explain why? Is the date of Yom Kippur significant? What 10. Review Vayikra 25:1-11, noting how these important event in the history of Am Yisrael laws discuss the laws of 'shmitta' and took place on that day? 'yovel'. Then pay special attention to 25:9, noting the connection between shofar, tru'a How would this relate to the forthcoming and the 'seventh month'! In your opinion, rainy season? why does the seven-year shemitta cycle increment specifically in the seventh month Note as well the time of year for the mitzva (i.e. on Yom Kippur)? Is there an agricultural of Hakhel in Devarim 31:11-12. What does reason for this? 'mo'ed shnat ha-shmitta' refer to, and why is it during 'chag ha-Sukkot'? Relate this pasuk to the above questions? Which 'calendar' (i.e. solar or lunar) does Then, see the Mishna - Masechet Rosh this relate to?

OU Chag at Home 3 Rosh Hashana in the Torah Menachem Leibtag

Shiur: Rosh Hashana in the Torah

To our surprise, the holiday that we call Rosh tru'a [zichron tru'a], but it is not clear at all Hashana is never referred to as such in precisely what these phrases - yom tru'a and Chumash! In fact, Chumash tells us very little zichron tru'a - imply. about this holiday that we are told to celebrate [Note that the Torah provides reasons for all on the 'first day of the seventh month' (see of the other holidays, either explicitly: chag Vayikra 23:23). ha-matzot is to remember Yetziat Mitzrayim, So how do we know that this day is indeed a for the grain harvest ('chag ha- 'day of judgment'? katzir') and Sukkot for the fruit harvest ('chag And why should this day mark the beginning of ha-asif'); or implicitly - Yom Kippur for it a 'new year'? marks the day on which Moshe Rabbeinu came down from Har Sinai with the second In the following shiur, we attempt to answer Luchot & God's midot ha-rachamim" (based these fundamental questions from within on the three groups of 40 days in the account Chumash itself. of those events in Sefer Devarim chapter 9).] Finally, nowhere in these psukim in Parshat INTRODUCTION Emor or in Parshat Pinchas do we find even a The laws of Rosh Hashana are discussed only hint that this day should be considered a 'day of twice in Chumash, once in Parshat Emor judgment'. (Vayikra 23:23-25), and once in Parshat Pinchas So what's going on? How does this enigmatic (Bamidbar 29:1-6). Therefore, we must begin biblical holiday become the Rosh Hashana that our shiur by taking a quick look at these two we are all so familiar with? sources, noting how scant the Torah's detail of To answer this question, we must explore other this holiday appears to be: sources in the where these very same 1) In Parshat Emor: topics are mentioned, namely: "On the seventh month, on the first day A) the cycle of the agricultural year in of that month, you shall have a Chumash, and shabbaton [a day of rest], zichron tru'a, B) the biblical meaning of the phrases: mikra kodesh [a day set aside for "yom tru'a" & "zicharon" gathering], do not work, and you shall bring an offering to God" (Vayikra 23:23- 5). TISHREI - NOT THE 'JEWISH' NEW YEAR 2) In Parshat Pinchas: To understand what is special about the "On the seventh month, on the first day seventh month, we must return to the two of that month, observe a 'mikra kodesh', parshiot of the chagim in Chumash, i.e. Parshat do no work, it shall be for you a yom Emor (Vayikra chapter 23) and Parshat Pinchas tru'a..." (Bamidbar 29:1-6). (Bamidbar chapters 28->29). Note that Chumash never refers to this holiday First, quickly review the internal progression of as Rosh Hashana! Instead, we are told to make each of these two units, noting how they both a holiday on the first day of the seventh month list the entire set of holidays - in an order that [that's closer to 'mid-year' than 'new-year']. begins in the spring. Most likely, this 'spring Furthermore, the Torah never tells us why this start' is based on God's earlier command in day is chosen. Instead, we are instructed to Parshat Ha'Chodesh to count the months from sound a tru'a [yom tru'a], or to remember a the first month of spring - corresponding to our

OU Chag at Home 4 Rosh Hashana in the Torah Menachem Leibtag redemption from Egypt. [See Shmot 12:1-2; From this pasuk we can infer that Chumash 13:2-3 & 23:15.] takes for granted that we are aware of a 'year' Hence, there seems to be every reason in that 'goes out' when we gather our fruits. If this Chumash to consider Nissan as the Jewish New 'agricultural' year 'goes out' when the produce Year, and not Tishrei! What then is special is harvested, then it must begin when the fields about the seventh month, and why do we refer are first sown (in the autumn). to it as Rosh Hashana? When Sukkot is described in greater detail (in [Even though it is commonly assumed that Parshat Emor), we find the precise 'lunar' date the first of Tishrei marks the anniversary of for this 'gathering' holiday: the creation of the world, this specific point is "On the 15th day of the seventh month, a controversy in the between R. when you gather the produce of your Eliezer (created in Tishrei) and R. Yehoshua Land, you shall observe a holiday for (created in Nissan). [See Mesechet Rosh seven days..." (see Vayikra 23:39). Hashana 11a] According to R. Yehoshua who claims From these two sources it becomes clear that that the world was created in Nissan and Chumash assumes that there is an 'agricultural not in Tishrei, could it be that there is year' that ends in Tishrei. nothing special about this day? This assumption is confirmed when we examine Furthermore, even according to R. yet another agricultural mitzva that requires a Eliezer, why should the anniversary of defined yearly cycle - the laws of shmitta [the the Creation provoke a yearly 'Day of sabbatical year]. Judgment'? In any case, Chumash never states explicitly that the Creation began In Parshat Behar the Torah describes a cycle of in Tishrei.] six years when we work the land, and the seventh year of rest (see 25:1-7). Clearly, this

implies that there must be a certain date when To answer this question, we must take into the year of this shmitta cycle begins. And sure consideration the basic cycle of the agricultural enough, the Torah informs us of this date when year in the Land of Israel. it describes immediately afterward the laws of the yovel [Jubilee] year, celebrated after each seven shmitta cycles: THE END OF THE AGRICULTURAL YEAR "And you shall count seven weeks of In addition to the biblical year that begins in years, seven times seven years, and Nissan (see Shmot 12:1-2), we find another then you shall sound a shofar tru'a on 'calendar' in Chumash, which relates to the the seventh month, on the tenth of the agricultural cycle of the year. Take for example month..." (see Vayikra 25:8-9) the Torah's first mention of the holiday of Sukkot, noting how it explicitly states that Here we are told explicitly that the years of the Sukkot falls out at the end of the year: shmitta cycle begin in the seventh month. "Three times a year celebrate for Me... [One could assume that the year actually begins and the 'gathering holiday' [chag ha- on the first of Tishrei, but on the yovel year we asif], when the year goes out [be-tzeit wait until Yom Kippur to make the 'official ha-shana], when you gather your declaration'. This may be for a thematic reason produce from the Land...” as well, for on yovel land returns to its original owners & we annul all debts, etc. [like starting (see Shmot 23:14-17). over with a clean slate]. Therefore, we pronounce yovel on Yom Kippur, at the same

OU Chag at Home 5 Rosh Hashana in the Torah Menachem Leibtag time when we ask God to annul our .] rainfall. To prove this interpretation we simply Finally, the mitzva of hakhel (see Devarim need to read the following parshia (which just 31:10-12) provides conclusive proof that the so happens to be the second parsha of daily year of the shmitta cycle begins in Tishrei. We 'kriyat shma'): are commanded to conduct the hakhel "[Hence,] should you keep the mitzvot... ceremony 'be-mo'ed shnat ha-shmitta be-chag then I will give the rain to your land at ha-Sukkot' - at the appointed [or gathering] the proper time... [but] be careful, time of shmitta (i.e. the time of year when cycle should you transgress... then I hold back increments) on Sukkot. This clearly implies that the heavens, and there will be no rain... the shmitta cycle increments in Tishrei. (see Devarim 11:13-16!).

THE BEGINNING OF THE AGRICULTURAL In this context, the phrase 'reishit shana' in YEAR 11:12 implies the beginning of the rainy season. Hence, the biblical agricultural year begins with In addition to the above sources that assume the rainy season in the fall - reishit ha-shana - the existence of an 'agricultural year' that ends i.e. the new (agricultural) year. in Tishrei, another source in Chumash informs us more precisely when this agricultural year begins. In fact, this source is the only time in A CRITICAL TIME Chumash where we find an explicit mention of But specifically in the land of Israel this time of the word 'rosh' in relation to the beginning of a year is quite significant, for in Israel it only rains year! during the autumn and winter months. In Parshat Ekev, the Torah explains how farming Therefore, farmers must plow and sow their in the 'land of Israel' differs from farming in the fields during those months in order to catch the 'land of Egypt' (see Devarim 11:10-12). Unlike winter rain. In fact, the rainfall during the Egypt, which enjoys a constant supply of water months of Cheshvan & Kislev is most critical, for from the Nile River, the Land of Israel is the newly sown fields require large amounts of dependent on 'matar' (rain) for its water supply. water. If it doesn't rain in the late autumn / Hence, the farmer in the land of Israel must early winter, there will be nothing to harvest in depend one the rainfall for his prosperity. But the spring or summer. that rainfall itself, Chumash explains, is a direct [Note that in Masechet Ta'anit (see chapters function of God's 'hashgacha' [providence]. In 1 and 2) we learn that if the rain is not this context (i.e. in relation to the rainfall in the sufficient by mid-Kislev, a series of 'fast- land of Israel), we learn that: days' are proclaimed when special "It is a Land which your Lord looks after, for rain are added, including a set of tefillot God's 'eyes' constantly look after it - mi- almost identical to those of Rosh Hashana reishit shana - from the beginning of (see II.2-3). This may explain why Seder the year - until the end of the year" Moed places Masechet Rosh Hashana (11:12). before Masechet Ta'anit, rather than [Recall that in the land of Israel it only placing it before Yoma (where it would seem rains between Sukkot and Pesach, hence to belong)!] the cycle begins in Tishrei.] From this perspective, the fate of the produce Here, God assures Am Yisrael that He will look of the forthcoming agricultural year is primarily after the 'agricultural' needs of our Land by dependent on the rainfall during the early making sure that it will receive the necessary winter months. Should the rainfall be

OU Chag at Home 6 Rosh Hashana in the Torah Menachem Leibtag insufficient, not only will there not be enough water to drink, the crops will not grow! [See THE OVERLAP Masechet Rosh Hashana 16a!] A shortage of rain can lead not only to drought, but also to Based on the Torah's definition of Sukkot as famine, and disease throughout the months of 'be-tzeit ha-shana' (the end of the year / see the spring and summer. Furthermore, a food Shmot 23:16), it would seem more logical to shortage is likely to lead to an outbreak of war consider Shmini Atzeret - which falls out between nations fighting over the meager immediately after Sukkot - as the first day of the available resources. New Year. After all, it is not by chance that Chazal instituted 'tefillat ' - the special Consequently, it may appear to man as though for rain - on this day. Why does the nature itself, i.e. via the early rainy season, Torah command us to gather specifically on the determines 'who will live' and 'who will die', first day of this seventh month, before the who by thirst and who by famine, who by war previous year is over? and who by disease...'. [from the 'netaneh tokef' tefilla on Rosh Hashana] One could suggest very simply that an overlap exists, as the new agricultural year begins (on

the first day of the seventh month) before the NATURE OR GOD? previous year ends. However, if we examine all Even though it may appear to man that nature, of the holidays of the seventh month, a more or more specifically - the rain - will determine complex picture emerges. the fate of the forthcoming agricultural year, Chumash obviously cannot accept this A SPECIAL MONTH conclusion. As we discussed (or will discuss) in our shiur on Parshat Breishit, a primary theme Note that in Parshat Emor and Parshat Pinchas, in Chumash is that the creation of nature was a we find four different holidays that are to be willful act of God, and He continues to oversee observed in the seventh month: it. Although it may appear to man as though On the first day - a Yom tru'a nature works independently, it is incumbent On the 10th day - Yom Ha-kippurim upon him to recognize that it is God, and not nature, who determines his fate. On the 15th day - 'Chag Sukkot for seven days Therefore, in anticipation of the rainy season (which begins in the autumn) and its effect on On the 22nd day - an 'Atzeret' the fate of the entire year, the Torah commands [Note how all these holidays are connected Bnei Yisrael to set aside a 'mikra kodesh' - a by the Torah's conspicuous use of the word special gathering - in the seventh month in 'ach' in 23:27 & 23:39.] order that we gather to declare God's kingdom over all Creation. In doing so, we remind Why are there so many holidays in the seventh ourselves that it is He who determines our fate, month? For Sukkot, the Torah provides an based on our deeds, as explained in Parshat explicit reason: it marks the end of the summer Ekev (see Devarim 11:10-19). fruit harvest [chag ha-asif]. However, no explicit Now that we have established why the seventh reason is given for the celebration of any of the month should be considered the beginning of a other holidays on these specific dates. new year, i.e. the new agricultural year, we Nonetheless, based on our above explanation must now explain why the Torah chooses concerning the biblical importance of the specifically the first day of this month to mark forthcoming rainy season, one could suggest this occasion. that all of the Tishrei holidays relate in one manner or other to the yearly agricultural cycle

OU Chag at Home 7 Rosh Hashana in the Torah Menachem Leibtag that begins in the seventh month. Today, a shofar is considered a religious artifact. If you are shopping for a shofar, you would inquire at your local "seforim" store or More conclusive proof of an intrinsic possibly a Judaica shop [or search the internet]. connection between these three holidays of the seventh month - Yom Tru'a, Yom Kippurim, and However, in Biblical times, its use was quite Shmini Atzeret - can be deduced from their different. Back then, if you were shopping for a identical and unique korban mussaf, as detailed shofar, you would have most probably gone to in Parshat Pinchas. Unlike any other holiday, on your local 'arms dealer' - for the shofar was each of these holidays we offer an additional used primarily in war, as a shofar was used by ola of 'one bull, one ram, and seven ' for military commanders and officers to the mussaf offering. communicate with their troops. [See Bamidbar chapter 29, note that no [See for example the story of Gideon and his other korban has this same korban mussaf. 300 men, each one sounding a shofar to See TSC shiur on Pinchas. See also further make the enemy think that there are 300 iyun section in regard to the double nature commanders, and hence thousands of of the mussaf of Sukkot, which may actually soldiers / see Shoftim 7:16-20.] include this offering as well.] Similarly, civil defense personnel used the But why are three holidays necessary to shofar to warn civilians of enemy attack and to inaugurate the New Year? mobilize the army. [See Amos 3:6 & Tzefania 1:16.] One could suggest that each holiday relates to a different aspect of the anticipation of the Now, there are two basic types of 'notes' that forthcoming agricultural year. In this week's the shofar blower uses: shiur, we discuss the meaning of yom tru'a, 1) a teki'a - a long steady note (like DC which we are commanded to observe on the current) first day of this month. In the shiurim to follow, 2) a tru'a - a oscillating short note (like AC we will discuss Yom Kippur and Shmini Atzeret. current).

YOM TRU'A Usually, a teki'a long steady sound was used to As we explained in our introduction, according signal an 'all clear' situation, while the to Chumash the only unique mitzva of this oscillating tru'a signal warned of imminent holiday is that we are commanded to make a danger (like a siren sound today). This yom tru'a according to Parshat Pinchas distinction between a teki'a & tru'a is easily (Bamidbar 29:2), or a zichron tru'a according to deduced from the mitzva of the 'chatzotzrot' Parshat Emor (Vayikra 23:24). (trumpets) explained in Parshat Beha'alotcha (see 10:1-10 / highly suggested that you read Each of these two phrases requires explanation. these psukim inside). According to that parsha, Why would 'sounding a tru'a' have any the teki'a was the signal for gathering the camp connection to the beginning of the rainy for happy occasions (see 10:3-4,7,10), while the season? Likewise, what does "zichron tru'a" tru'a was used as a signal to prepare for travel imply? in military formation and war (see 10:5-6,9).

[Note, both a 'shvarim' and 'tru'a' are YOM TRU'A IN THE BIBLE examples of tru'a (AC). The difference To understand these phrases, we must consider between them is simply an issue of how a shofar was used in biblical times. frequency / 3 per second, or 9 per second.]

OU Chag at Home 8 Rosh Hashana in the Torah Menachem Leibtag

atmosphere that simulates the tension and fear Hence, in biblical times, if someone heard a of war. By creating this atmosphere in shofar sounding a tru'a, his instinctive reaction anticipation of the new agricultural year that is would have been fear, preparation for war, about to begin, we show God our belief that its and/or impending danger. [Sort of like hearing fate - and hence our fate, is in His hands (and sirens today.] not nature's). Elsewhere in Tanach, we find many examples. Therefore, to create this atmosphere of a 'day The prophet Tzfania, for example, uses the of judgment', to help us feel that our lives are phrase 'yom shofar u-tru'a' to describe a day of truly 'on the line' - in God's Hands, the Torah terrible war and destruction. Tzfania's opening commands us to sound a tru'a with the shofar. prophecy speaks of the forthcoming 'yom However, this also becomes a transformative Hashem', a day in which God will punish all understanding, as we must remember not only those who had left Him. Note how the following that God judges us, but that judgement is based psukim relate shofar & tru'a to God's on our behavior as His People. This providence ['hashgacha']: understanding should then motivate us to take upon ourselves not only to repent for out "At that time ('yom Hashem') I will transgressions of the previous year, but also to search Yerushalayim with candles and take upon ourselves to act properly in the year I will punish ('u-pakadeti') the men... to come. who say to themselves 'God does not reward nor does He punish..." The great day of the Lord is approaching... ZICHRON TRU'A it is bitter, there a warrior shrieks. That day shall be a day of wrath, Now we must explain the phrase zichron tru'a, a day of trouble and distress ('tzara u- which is used to describe this holiday in Parshat metzuka'), Emor. The key to understanding this phrase lies a day of calamity and desolation...., in the same psukim mentioned above "yom shofar u-tru'a ..." concerning the chatzrotrot. There, we find the a day of blowing a shofar and tru'a..." link between tru'a, war, and zika'ron: (see Tzfania 1:12-16). "Ve-'u milchama be- artzechem... va-harei'otem be- Here, 'yom shofar u-tru'a' clearly implies a day chatzotzrot, ve-nizkartem lifnei Hashem Elokeichem..." - of imminent danger and war - a day in when When war takes place in your land... God enacts judgment on those who have you should sound a tru'a with your sinned. [See also Yoel 2:1-3,11-14 & 2:15-17!] trumpets that you will be The strongest proof that the sound of a shofar remembered by (and/or that you will would cause intuitive fear is from Amos: remember...) Hashem, and He will "Should a shofar be sounded in the save you from your enemies" (see city, would the people not become Bamidbar 10:8-9). fearful?!" (see Amos 3:6). Here we find a special mitzva to sound a tru'a prior to, and in anticipation of, impending With this background, we can return to Parshat battle. To show our belief that the outcome of Pinchas. The Torah instructs us to make a yom that battle is in God's Hands, and not in hands tru'a on the first day of the seventh month of our enemy, we are commanded to sound a (29:1-2). Obviously, the Torah does not expect tru'a. Obviously, it was not the tru'a itself that us to go to war on this day; however, we are saves Bnei Yisrael, rather our recognition that commanded on this day to create an

OU Chag at Home 9 Rosh Hashana in the Torah Menachem Leibtag the fate of that battle is in God's Hands, and when we include all of its laws that have been that His decision is based on our behavior. passed down through Torah she-ba'al peh (the We can apply this same analogy from war to Oral Law). However, we can enhance our agriculture. Just as the Torah commands us to appreciation of this holiday by studying its sound a tru'a in anticipation of war - to sources in Torah she-bichtav (the Written Law) remember that its outcome is in God's Hand; so as well. too we are commanded to sound a tru'a on the first of Tishrei in anticipation of the forthcoming In today's modern society, it is difficult to agricultural year - to remind ourselves that its appreciate the importance of an agricultural outcome is in God's Hand as well. year. Rarely do we need to worry about our Thus, yom tru’a implies a day that we blow water supply and other most basic needs. shofar in order to remember (and not simply a Nevertheless, especially in the Land of Israel, day to remember to blow shofar). Hence, the we are faced with other serious national official name of the holiday in our prayers is dangers such as war and terror. Even though we “yom ha’zikaron” (at not yom tru’a) must take every precaution necessary against Therefore, Rosh Hashana is not only a yom tru'a these dangers, the basic principle of the above - a day of awe on which our lives are judged, shiur still applies, that we must recognize that but Chumash defines it as a day of zichron tru'a the ultimate fate of the forthcoming year is in - a day on which we must sound the tru'a so God's Hands, and that He will judge us based on that we will remember our God, in order that our deeds. He will remember us. On this day, we must proclaim His kingdom over all mankind in Even though all the nations are judged on this recognition of His mastery over nature and our awesome day, Am Yisrael's custom is to sound destiny. the tru'a specifically with the shofar of an ayil (a ram), a symbol of 'akeidat Yitzchak' - a reminder In summary, we have shown how the most to the Almighty of our devotion and readiness basic aspects of Rosh Hashana, which at first to serve Him. appeared to be totally missing from Chumash, With this shofar, together with our tefillot, our can be uncovered by undertaking a heritage, and our resolve to conduct our lives as comprehensive study of the biblical importance an 'am kadosh' should, we pray that God should of the seventh month. Obviously, our not judge us like any other nation, rather as His observance of Rosh Hashana is only complete special Nation.

OU Chag at Home 10