Talmud, Rosh Hashanah 10b What Happened on Rosh Hashanah?
R. Eliezer says “The world was created in Tishrei. In actuality, the creation of the world occurred 6 days earlier on the 25th of Elul. Rosh Hashanah, the first day of Tishrei, is actually the anniversary of the sixth day of creation; the day in which the first man was created. Without humanity, creation has no purpose or meaning.
TALMUD, ROSH HASHANAH 10B
WHAT HAPPENED ON ROSH HASHANAH?
It has been taught [in a Beraisa]:
A Beraisa is an authoritative source of Jewish law, of Tanaitic origin that was compiled at the same time as the Mishnah.
Rabbi Eliezer says “The world was created in Tishrei.
In actuality, the creation of the world occurred 6 days earlier on the 25th of Elul. Rosh Hashanah, the first day of Tishrei, is actually the anniversary of the sixth day of creation; the day in which the first man was created. Without humanity, creation has no purpose or meaning.
In addition, Meharsha explains, Rosh Hashanah was established on the first of Tishrei was because on that day Adam was also judged for his transgression; he also repented and G-d compassionately forgave him. G-d chose to make Rosh Hashanah associated with acts of judgment followed by compassion.
The month of Tishrei is actually the seventh month of the year. The fact that it is the seventh month accords it the status of a holy and exalted month, in the same manner that the seventh day of the week, the Shabbos, is the most holy day of the week. This month is thus regarded as the head of the year.
(Indeed the word Tishrei incorporates the Hebrew word Rosh, which means head.)
While Nissan is a more vibrant month occurring as it does in the spring, the time when nature is in full bloom, (and is therefore likened to the heart that is actively involved in pumping blood to the whole body) it cannot compare to the holiness of Tishrei.
Rabbi Eliezer is thus of the opinion that G-d would have created His world in a month of holiness rather than in a month of life. (Maharal)
The Maharal connects the dispute between Rabbi Eliezer and Rabbi Yehoshua as to whether the world was created in Nissan or Tishrei with another dispute of theirs as to whether wisdom is associated with the head or the heart. Rabbi Eliezer, who maintains that it is in the head, is consistent here and considers Tishrei to be the more suitable month for G-d to create the world (with wisdom) since it is associated with the head.
The Patriarchs i.e., Abraham and Jacob were born in Tishrei.
The Patriarchs were the people who succeeded in correcting that which the first people (Adam and Eve) destroyed. The Patriarchs were the very foundation of the world. It therefore follows that the Patriarchs would be created at the same time of Adam and Eve.
Moreover, despite the fact that the world acquired meaning with the creation of Adam on Rosh Hashanah, the world was still lacking the spiritual light that would enable it to realize its potential. This was rectified when the Patriarchs entered the world, particularly, Abraham and Jacob. Abraham was the first Jew, concerning whom the Midrash declares: “With the emergence of Abraham it started to get light..” and Jacob was the father of the twelve tribes, the progenitors of the entire Jewish people.
Meharsha explains that the Patriarchs, Abraham and Jacob, personified the Divine attributes of kindness and mercy, respectively. Rosh Hashanah is the right time to invoke G- d’s mercy by referring to these Patriarchs.
The Patriarchs Died in Tishrei.
The Talmud bases this assertion on a tradition derived from the Torah’s description of Moses’ passing that G-d sees to it that righteous people pass away on the day that they were born. This is to indicate that they lead complete lives. Whenever it is not known when a righteous person has passed away, we can assume that it was on his birthday. This is a way of saying that righteous people are defined by their success in realizing their spiritual potential.
Isaac was born on Passover.
His birth on Passover, was the point at which G-d promised the 400 years of exile. From Isaac’s birth to the Exodus was precisely 400 years. (Iyun Ya’akov)
Meharsha explains that Isaac was not born on Rosh Hashanah as were the other Patriarchs, because, Isaac personified the Divine attribute of judgment which is more appropriate for Passover, the day on which G-d exercised His attribute of judgment against the Egyptians.
[Meharsha’s explanation needs clarification, for it is wellknown that Passover actually corresponds to the Patriarch Abraham and the attribute of kindness. The Exodus was G-d’s expression of infinite kindness to liberate the Jewish people and to override His attribute of justice. How then do we reconcile this with the birth of Isaac who personifies judgment with Passover? The reconciliation of this matter is for another occasion, G-d willing.] It may be suggested that whereas Abraham and Jacob represented the power of the Patriarchs to sustain the world, Isaac’s birth, which was entirely miraculous, was more closely associated with Nissan, the month of miracles.
Sarah, Rachel and Channah were remembered on Rosh Hashanah.
According to Rashi, It doesn’t necessarily mean that they conceived on Rosh Hashanah, but that G-d remembered them, i.e., recognized their plight and decreed that they conceive. Rashi obviously deduced this from the fact that Isaac was born on Passover, only six months after Rosh Hashanah.
Joseph left prison on Rosh Hashanah.
Joseph’s release was connected to Pharaoh’s dream. Inasmuch as Pharaoh was the leader of the world’s most mighty empire and his dream related to the very survival of the world, it is reasonable to assume that it had occurred on Rosh Hashanah. Joseph’s release was directly related to the saving of the world. (Iyun Ya’akov).
Maharal states that Joseph was the seventh of the sons of Jacob and he is associated with the seventh month of Tishrei.
Our ancestors in Egypt ceased working on Rosh Hashanah.
Despite the fact that the Ten Plagues had already begun months earlier, during the month of Nissan, nevertheless, they did not stop working as slaves until Rosh Hashanah. (Tosphos) This demonstrates either the ruthlessness of the Egyptians or the submissiveness of the Israelites. For even as the Egyptians were enduring the worst suffering, they still managed to enslave the Jews.
What connection is there between Rosh Hashanah and the end of the Egyptian bondage?
Iyun Ya’akov suggests that it is tied in with Joseph’s release from prison on Rosh Hashanah. This is based on the Talmudic premise that the Egyptian bondage was a punishment for the sin of Joseph’s sale to Egypt by his brothers. Thus, since Joseph was liberated on Rosh Hashanah, so were the Jews relieved of the slave labor on Rosh Hashanah.
One may ask, why then wasn’t the Exodus on Rosh Hashanah? The answer is that there are actually two reasons for the bondage. The primary reason was the decree at the “Covenant between the Pieces” that G-d made with Abraham that his children will be slaves in a foreign land for 400 years. That began on Passover — the day Isaac was born, as was noted before — and it therefore ended on Passover. The transgression of Joseph’s sale added on to the severity of the bondage. That ended on Rosh Hashanah, just as Joseph was released then.
According to Maharal Rosh Hashanah is when we surrender ourselves to the Supreme King of Kings. There is no basis, therefore, to be subservient to any other king.
Israel was redeemed in Nissan, but Israel will be redeemed in Tishrei.”
Despite the fact that redemption is associated with the month of Nissan, the future Redemption will take place in the month of Tishrei. The reason for this, Iyun Ya’akov explains is that the first Exodus, the Jewish people were not worthy of. They needed the merit of their Patriarchs to et them out. The future redemption, by contrast, will be one that we will deserve because it will preceded by Teshuvah. Thus, the future Redemption will be in Tishrei, the month of Teshuvah. This is not to suggest that the Redemption cannot come in any other month. It just means that this month is the most suited for Redemption.
Iyun Ya’akov furnishes yet another explanation. R. Eliezer is consistent with his earlier view that the world was created in Tishrei. Thus, Redemption, which is the time the world will realize its ultimate objective, will also occur at the same time.
From the book Light from the Future: Rosh Hashanah by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
