Rosh Hashanah Resources - Jewish Interactive

5 Key Facts about Rosh Hashanah

Rosh Hashanah (רֹאשׁ הַשָּׁנָה) is celebrated on the 1st‐2nd Tishrei both inside and outside the Land of Israel. While the Torah (Vayikra 23:24‐25 & Bemidbar 29:1) says that Rosh Hashanah only lasts one day, the observance of Rosh Hashanah for two days both in Israel as well as the diaspora was an enactment of the early prophets and due to the fact that Rosh Hashanah falls at the start of the Hebrew month.
The term רֹאשׁ הַשָּׁנָה literally means ‘the head/start of the year’ which reflects how this date is the beginning of the year as regards the calculation of the years, various cycles, for planting trees and for produce (see Rosh Hashanah 1:1). In addition to Rosh Hashanah marking the start of these cycles, our Sages teach that Rosh Hashanah marks the day in which mankind was created (Talmud Bavli, Rosh Hashanah 11a).
Another name for Rosh Hashanah is יוֹם הַדִּין which literally means ‘day of judgment’. This is because our Sages teach that on this day, all our actions from the previous year are judged, and all our sustenance for the coming year is decided (see Talmud Bavli, Rosh Hashanah 8a). Given this, a key focus of the prayers recited on Rosh Hashanah focus on repentance.
The Torah refers to Rosh Hashanah by two further names. One is יּוֹם תְּרוּעָה (see Bemidbar 29:1) which literally means ‘the day of blowing’, and the other is זִכְרוֹן תְּרוּעָה (see Vayikra 23:24) which literally means ‘a remembrance of blowing’. These names have been understood as referring to the duty to blow the Shofar on Rosh Hashanah. Given the difference between יּוֹם תְּרוּעָה and זִכְרוֹן תְּרוּעָה, the Sages explained that when Rosh Hashanah falls on Shabbat, we do not blow the shofar but instead, ‘remember the blowing of the Shofar’ (see Talmud Bavli, Rosh Hashanah 29b). However, on days when the shofar is blown, the custom is to hear 100 sounds of the Shofar on Rosh Hashanah. While the Torah does not offer a reason why we should blow the Shofar on Rosh Hashanah, numerous thinkers such as Rambam have suggested that the reason for this mitzvah is as a way to inspire us to stir us to repent on Rosh Hashanah (see Rambam, Hilchot Teshuvah 3:4).
Because Rosh Hashanah marks the beginning of the year as well as the day in which we are judged, there are numerous customs that reflect the positive hopes we have for the year and the desire to rid ourselves of our previous sins. Regarding the former, it is customary to eat sweet and symbolic foods on the night of Rosh Hashanah such as apple and honey, dates and pomegranates. Additionally, it is customary to wear white clothes on Rosh Hashanah to symbolize purity of sin. Finally, it is the custom on Rosh Hashanah to visit a river or spring and metaphorically throw away our sins.