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In Jewish liturgy Rosh Hashanah is described as "the day of judgment" (Yom ha-Din) and "the day of remembrance" (Yom ha-Zikkaron). Some midrashic descriptions depict God as sitting upon a throne, while books containing the deeds of all humanity are opened for review, and each person passing in front of Him for evaluation of his or her deeds.

The Hebrew Bible defines Rosh Hashanah as a one-day observance, and since days in the Hebrew calendar begin at sundown, the beginning of Rosh Hashanah is at sundown at the end of 29 Elul. The rules of the Hebrew calendar are designed such that the first day of Rosh Hashanah will never occur on the first, fourth, or sixth days of the Jewish week[9] (ie Sunday, Wednesday or Friday)

Jewish law appears to be that Rosh Hashanah is to be celebrated for two days, due to the difficulty of determining the date of the new moon.[7]

September 18, 2009

Historical origins In the earliest times the Hebrew year began in autumn with the opening of the economic year. There followed in regular succession the seasons of seed-sowing, growth and ripening of the corn (here meaning any grain) under the influence of the former and the latter rains, harvest and ingathering of the fruits. In harmony with this was the order of the great agricultural festivals, according to the oldest legislation, namely, the feast of unleavened bread at the beginning of the barley harvest, in the month of Aviv; the feast of harvest, seven weeks later; and the feast of ingathering at the going out or turn of the year. "Aviv" literally means "Spring". (See Exodus 23:14-17; Deuteronomy 16:1-16). It is likely that the new year was celebrated from ancient times in some special way. The earliest reference to such a custom is, probably, in the account of the vision of Ezekiel (Ezek 40:1). This took place at the beginning of the year, on the tenth day of the month (Tishri). On the same day the beginning of the year of jubilee was to be proclaimed by the blowing of trumpets (Lev 25:9). According to the Septuagint rendering of Ezek 44:20, special sacrifices were to be offered on the first day of the seventh month as well as on the first day of the first month. This first day of the seventh month was appointed by the Law to be "a day of blowing of trumpets". There was to be a holy convocation; no servile work was to be done; and special sacrifices were to be offered (Lev 23:23-25; Num 29:1-6). This day was not expressly called New-Year's Day, but it was evidently so regarded by the Jews at a very early period.

Traditional Rosh Hashanah greetings On the first night of Rosh Hashanah after the evening prayer, it is the Ashkenaz and Hasidic custom to wish Leshana Tova Tikoseiv Veseichoseim (Le'Alter LeChaim Tovim U'Leshalom) which is Hebrew for "May you immediately be inscribed and sealed for a Good Year and for a Good and Peaceful Life" Shana Tova (pronounced [ʃaˈna toˈva]) is the traditional greeting on Rosh Hashanah which in Hebrew means "A Good Year." Shana Tova Umetukah is Hebrew for "A Good and Sweet Year." Ketiva ve-chatima tovah which translates as "May You Be Written and Sealed for a Good Year."

Second, you must be able to translate the content you so understand to make it learnable, interesting, and challenging for students at the age and grade level you are teaching. It requires rearranging what you know. This applies to social studies more than any other content area simply because social studies as a discipline lacks any widely agreed-upon structure.

Third, you must consider pedagogy. This means that you not only understand the content in more than one way, can translate it into a form understandable, learnable, challenging, and interesting to your students, but that you also have the skills to actually teach the content. Pedagogy without subject matter content isn't worth very much. Simply "knowing about" teaching methods won't do.

There is probably no more important skill required in teaching social studies than the ability to explain events, ideas, principles, and social interrelationships. In some ways, good social studies teaching rests on the ability to tell stories well. For social studies, this story telling ability is grounded in the depth and awareness of the connective possibilities of the content. Helping students make new connections, to find challenge and meaning in social studies content is what excellent social studies teachers do every day.

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