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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."

Many teachers complain bitterly about NCLB's emphasis on testing. Principals hate being labeled as failures. Superintendents say it wasn't adequately funded.

And many parents just view it as a toxic brand that isn't helping children learn.

Until states develop better assessments—which we will support and fund through Race to the Top—we must rely on standardized tests to monitor progress—but this is an important area for reform and an important conversation to have.

it places too much emphasis on absolute test scores rather than student growth—and it is overly prescriptive in some ways while it is too blunt an instrument of reform in others.

NCLB is that it doesn't encourage high learning standards. In fact, it inadvertently encourages states to lower them. The net effect is that we are lying to children and parents by telling kids they are succeeding when, in fact, they are not.

We don't believe that local educators need a prescription for success. But they do need a common definition of success—focused on student achievement, high school graduation and success and attainment in college.

In my view, we should be tight on the goals—with clear standards set by states that truly prepare young people for college and careers—but we should be loose on the means for meeting those goals.

They are simply not ready for college-level work when they leave high school.

Before we do, however, we want to hear from you. We want your input.

We don't need another study. We must stop simply admiring the problem. We need action.

And so the work of reauthorizing ESEA begins in states and districts across America—among educators and policy makers, parents and community leaders. This work is as urgent as it is important.

And yet we are still waiting for the day when every child in America has a high quality education that prepares him or her for the future.

Our shared goals are clear: higher quality schools; improved student achievement; more students going to college; closing the achievement gap; and more opportunities for children to learn and succeed.

Let's build a law that respects the honored, noble status of educators—who should be valued as skilled professionals rather than mere practitioners and compensated accordingly.