16 Sep WHAT WE CELEBRATE ON ROSH HASHANAH

The Torah never
directly commands
sounding the
Shofar on Rosh
Hashanah. Instead,
it tells us, in Parashat
Emor (Vayikra 23:24), that we must observe
the first of Tishri as a “Zichron Teru’a” –
literally, “the remembrance of a Shofar
blast.” What exactly does this mean, and
what might this reflect about the nature of
the Rosh Hashanah celebration?
Rashi explains that on this day, we recite in
our prayers verses that relate to theme of
“Zichronot” – G-d’s remembering all past
events, and that relate to the sounding of
the Shofar. For this reason, Rosh Hashanah
is called a day of “Zichron Teru’a.”
The Ramban, after a lengthy discussion
of Rashi’s comments, offers a different
explanation. He writes that on this day,
we sound the Shofar in order that we be
remembered favorably before G-d. Rosh
Hashanah is a day of “Zichron Teru’a” in the
sense that we sound the Shofar in order to
arouse G-d’s mercy and compassion, so that
we are remembered favorably as we stand
trial on this day of judgment.
On every Rosh Hodesh and holiday, we

add the “Ya’aleh Ve’yabo” paragraph in
the three daily prayers, and in Birkat
Ha’mazon. In “Ya’aleh Ve’aybo,” we ask
that our “remembrance” (“Zichronenu
U’fikdonenu”) should come before G-d
favorably, meaning, that He should view
us in a favorable light. We recite “Ya’aleh
Ve’yabo” on Rosh Hashanah, just as on
all holidays, but there is a fundamental
difference between its recitation on Rosh
Hashanah and its recitation on other
occasions. On Rosh Hashanah, this prayer
expresses the essence of the day, what this
celebration is all about. Rosh Hashanah
revolves around the notion of “Zikaron,”
that G-d remembers us and thinks of us
favorably on this day of judgment. The
essence of Rosh Hashanah is not the
judgment itself, but rather the “Zikaron,”
the fact that by observing this day properly,
through our prayers, repentance and the
sounding of the Shofar, we are judged
favorably. And thus the “Ya’aleh Ve’yabo”
recitation assumes special significance of
this day, as it expresses the core essence of
the Rosh Hashanah celebration.
This insight answers a very basic question
that we might have otherwise asked
about Rosh Hashanah. All the holidays
and other events on the Jewish calendar

commemorate events that are unique to our
nation. Pesach celebrates the Exodus from
Egypt; Shabuot celebrates Matan Torah;
Tisha B’Ab mourns the tragedies that have
befallen our people; Sukkot memorializes
our ancestors’ experience while traveling
through the desert, and so on. Rosh
Hashanah, however, appears – at first
glance – to have no specific connection to
the Jewish People. It marks the beginning of
the new year, the anniversary of the creation
of Adam, the father of all humanity, and it is
the day when the entire earth – not just Am
Yisrael – is judged. Seemingly, this special
day has no unique significance for us, the
Jewish Nation.
Moreover, I am sure everyone has often
wondered why we observe Rosh Hashanah
as a day of festive celebration, enjoying
lavish meals and scrumptious foods, if our
fate is being determined on this day. Why
would we joyously celebrate on the day
when our lives are literally being held in the
balance?
The Ramban’s comments provide us with
the answer to these questions. We celebrate
Rosh Hashanah as a day of “Zichron
Teru’a,” a day when we are able to earn
Hashem’s favor and compassion. We rejoice

on this day because He has shown us, His
treasured nation, the way to be judged
favorably. While Rosh Hashanah is, on
the one hand, a frightening day, it is also a
joyous day – because Hashem has taught us
how to earn His mercy.
May we all use this precious opportunity to
make a sincere commitment to strengthen
our connection to Hashem, and truly
celebrate the special privilege we have been
given to forge this relationship, through
which we become worthy of being inscribed
for a year of health, happiness, prosperity
and fulfillment, Amen.