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.