Rosh Hashanah (Hebrew for "head of the year") is the Jewish New Year, commemorating the creation of the world.羁绊hashanah （希伯来语为"元首级"本年）是犹太新年，纪念创立世界。 It is celebrated in early fall, Tishri 1 by the Jewish calendar.它是在庆祝初秋，提斯利一所犹太历法。 Rosh Hashanah is a solemn occasion, the Day of Judgment, ushering in the penitential season that culminates ten days later on Yom Kippur.羁绊hashanah是一个庄严的时刻，当天的判决，迎来了本赛季penitential这意味着10天之后就赎罪日。
The distinctive feature of the synagogue service is the blowing of a ram's horn (Shofar).鲜明的特点，犹太教堂，服务是吹的公羊的角（呼召） 。 The liturgy of the day stresses the sovereignty of God and the hope that all humans will at last recognize him as Father and King.礼仪中的一天讲主权的神，并希望所有的人会在最后辨认出他作为父亲和国王。
The festival is celebrated for two days by the traditionally observant, whereas Reform Jews keep it for one day, in accord with biblical law.该节是庆祝两天，由传统的观察入微，而改革的犹太人保持它为一天，在符合圣经的规定。 On the afternoon of the first day it is customary to go to a river or pond and recite tashlich, scriptural verses on repentance and forgiveness of sin.就第一天下午，这是习惯到一条河流或池塘背诵tashlich ，圣经的小诗就忏悔和赦罪的。
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Bibliography:
参考书目：
H Schauss, Jewish Festivals
(1969). h schauss ，犹太节日（ 1969年） 。
Rosh Hashanah (Hebrew, "beginning of the year") is the Jewish New Year, celebrated on the first and second days of the Jewish month of Tishri (falling in September or October) by Orthodox and Conservative Jews and on the first day alone by Reform Jews.羁绊hashanah （希伯来语" ，在今年年初" ）是犹太新年，庆祝第一次和第二次天的犹太一个月提斯利（下降，在9月或10月） ，由东正教和保守犹太人和对第一天，仅由改革的犹太人。 It begins the observance of the Ten Penitential Days, a period ending with Yom Kippur that is the most solemn of the Jewish calendar.它是从遵守十诫penitential天，期间结束与赎罪日，这是最庄严的犹太历法。 Rosh Hashanah and Yom Kippur are known as the High Holy Days.羁绊hashanah和赎罪日被称为高圣天。
In the Bible, Rosh Hashanah is mentioned only as a day of remembrance and of the sounding of the ram's horn.在圣经中，羁绊hashanah是只提到了作为一个纪念日，以及铜制的羊的角。 These two characteristics of the day, interwoven with the theme of the proclamation of God's kingship, became the major components of the New Year's observance in later Judaism.这两个特点的一天，彼此交织，大会的主题为宣告上帝的王位，成为主要成分的新的一年的纪念活动在以后的犹太教。 They are emphasized in the liturgy by the repetition of "verses of remembrance","verses that mention the ram's horn," and "sovereignty verses."他们强调，在礼仪中所重复的"小诗的思念" ， "诗词中提到，羊的角， "和"主权小诗" 。 The first of these is important because it represents the sense of continuing creation and development of the world that Judaism emphasizes on this anniversary of creation.以上第一点是很重要的，因为它代表的责任感，继续创造和世界的发展，即犹太教强调，在这个周年之际创作。 Because good and evil actions greatly influence the future, it is emphasized that God "remembers," and mention is made of the meritorious acts of the Hebrew patriarchs Abraham, Isaac, and Jacob to urge emulation of their holiness as the path to redemption.因为善良与邪恶的行动，极大地影响未来的，它是强调说，以神之名"回忆" ，并提到了功勋行为的希伯来语patriarchs亚伯拉罕，以撒，雅各，以敦促仿真其作为成圣的道路，以赎回权。
Indeed, the most prominent scriptural passage in the Rosh Hashanah liturgy is that of the binding of Isaac (see Genesis 22), which forms the portion from the Torah designated for reading on that day.事实上，最突出的圣经通过在羁绊hashanah礼仪中，是该具约束力的艾萨克（见成因22 ） ，其中表格部分，从律法指定为阅读这一天。 This passage leads into the theme of the ram's horn; in the service in the synagogue the shofar, a wind instrument made of ram's horn to represent the horn of the animal sacrificed in Isaac's stead, is blown.这段过渡到主题的羊年的喇叭，在服务，在犹太教堂的呼召，吹管乐器所作的RAM的喇叭，以代表非洲之角的动物牺牲艾萨克的而起的，是吹的。 Early peoples often made noise at the New Year to drive away demons; the Jews transformed this practice into a blowing of the horn to prefigure the moment when God would destroy the evil in the world, "blow the ram's horn, and come with the whirlwinds."早在人民经常制造噪音，在新的一年里，赶走恶魔;犹太人转化，这种做法成为一个吹角，以预想的时候，上帝会摧毁邪恶的世界"的冲击，羊的角，并与whirlwinds " At that moment, it is held in the "sovereignty verses," God will be king over all the earth, as he is now king over those who accept him in a renewal of commitment on Rosh Hashanah.就在这个时候，它是在"主权小诗， "上帝将国王所有地球，因为他现在是国王超过那些接受他，在一个重建的承诺，信徒hashanah 。
Contents.内容。
The old numerical Mishnah commences with an account of the four beginnings of the religious and the civil year (i. 1); it speaks of the four judgment-days of the pilgrim festivals and Rosh ha-Shanah (i. 2); of the six months in which the messengers of the Sanhedrin announce the month (i. 3); of the two months the beginnings of which witnesses announce to the Sanhedrin even on the Sabbath (i. 4), and even if the moon is visible to every one (i. 5); Gamaliel even sent on the Sabbath for forty pairs of witnesses from a distance (i. 6); when father and son (who as relatives may otherwise not witness together) behold the new moon they must set out for the bet din (i. 7), since they do not absolutely belong to those that are legally unfit for this purpose (i. 8).旧数值mishnah展开一个账户的四个起源的宗教和民间一年（一， 1 ） ;它谈论的4个明智的-天的朝圣节日羁绊夏shanah （一，二） ;的6个月内，其中的使者公会宣布本月（一3 ） ;的两个月内开始证人公布公会甚至对安息日（一4 ） ，而即使月球是看得见，以每一（一5 ） ;加马甚至发出关于安息日为40双证人，从距离（一6 ） ;时，父亲和儿子（他当亲人，否则将不能一起见证）看哪，新发现的这颗卫星，他们必须订出投注丁（一7 ） ，因为它们不完全属于那些在法律上不适宜作此用途（一8 ） 。 The weak and sick are borne on litters, and are protected against the attacks of the Sadducees; they must be provided with food, for witnesses are bound to journey even on the Sabbath (i. 9).弱者和病人都是传染上的垃圾，并免受攻击的撒都该人;必须向他们提供食物，为证人是必然之旅，甚至对安息日（一9 ） 。 Others went along to identify the unknown (ii. 1).别人去沿，以确定未知（ ii. 1 ） 。 In olden times bonfire-signals on the mountains announced to all as far as Babylon that the month had been sanctified.从古至今篝火-信号山中宣布，所有据巴比伦说，本月已被神圣化。 The custom of having witnesses and messengers was introduced after the Sadducees had attempted to practise deception (ii. 2, 3, 4).习俗有证人及信差推出后，撒都该人曾试图以行医行骗（ ii. 2 ， 3 ， 4 ） 。
The large court called "Bet Ya'azeḳ" was the assembly-place for the witnesses (ii. 5); bountiful repasts awaited them, and dispensations from the Law were granted to them (ii. 6); the first pair of witnesses was questioned separately concerning the appearance of the moon, and other witnesses cursorily (ii. 7).大法院所谓的"打赌ya'azeḳ " ，是装配地点为证人（ ii. 5 ） ;富饶repasts等待他们， dispensations从法律给予他们（ ii. 6 ） ;首次对证人质疑分别涉及外观月球和其他证人cursorily （ ii. 7 ） 。 Then the ab bet din called out to a large assembly, "Sanctified!"然后上诉打赌并且出动一个大型集会， "神圣化" ！ all the people crying out aloud after him (ii. 8).所有的人哭出来大声抱怨后，他（指ii. 8 ） 。 Gamaliel II.加马二。 had representations of the moon which he showed to the witnesses.曾交涉的月球，这表明他向证人。 Once there arose a dispute between him and Joshua regarding the Tishri moon; the latter, in obedience to the nasi, came on foot to Jamnia on the day which he had calculated to be the Day of Atonement, and the two scholars made peace (iii.).一旦有出现之间的纠纷，他和约书亚就提斯利月亮;后者，在服从该纳斯来到步行到雅麦尼亚就一天，他曾计算，使之在赎罪日，两国学者作出了和平（三） 。 There were various obstacles to the sanctification of the months, as when time was lacking for the ceremony, or when there were no witnesses present before the bet din.有各种障碍，使成圣的几个月中，由于时间的时候，所缺的典礼上，还是在有没有证人，目前已提交打赌丁。 In the first case the following day became the new moon; in the second case the bet din alone performed the sanctification.在第一宗案件于翌日成为新的月球，在第二起案件的投注额就已独自演唱成圣。
The Shofar.该呼召。
The Mishnah treats also of the shofar (iii. 2); the horn of the cow may not be used (iii. 3); the form of the trumpet for Rosh ha-Shanah, the fast-day, and Yobel is determined (iii. 5); injuries to the shofar and the remedies are indicated (iii. 6); in times of danger the people that pray assemble in pits and caves (iii. 7); they pass the house of worship only on the outside while the trumpets sound (iii. 8); they are exhorted to be firm by being reminded of Moses' uplifted hands in the war with the Amalekites.该mishnah对待，也该呼召（ iii. 2 ） ;非洲之角的母牛不得用于（ iii. 3 ） ;形式的号角，为羁绊夏shanah ，快速的一天， yobel是待定（三5 ） ;伤害到呼召和补救办法是显示（ iii. 6 ） ;时期的危险，人们祈祷集会，坑和洞穴（ iii. 7 ） ，他们通过众议院的崇拜，不仅对外界，而小号声（ iii. 8 ） ，他们都是嘱咐要坚定被提醒的摩西所赚的双手在战争与amalekites 。 In such times the deaf-mutes, insane, and children are legally unfit for blowing the trumpets.在这种时候，聋哑，精神失常，孩子在法律上不适合吹的小号。
Even if the festival fell on the Sabbath, Johanan ben Zakkai had the trumpets blown at Jamnia, while at one time this was done only in the Temple and the surrounding places (iv. 1); he also fixed the lulab outside of the Temple for seven days, and forbade the eating of new grain on the second day of Passover (iv. 2); he extended the time for examining witnesses until the evening, and had them come to Jamnia even in the absence of the ab bet din (iv. 3).即使节落在安息日，约哈难奔zakkai有小号吹在雅麦尼亚，而在同一时间，这样做不仅是在寺庙和周围的地方（ iv. 1 ） ，他也定lulab以外的庙宇为7天，并禁止吃新粮的第二天就逾越节（ iv. 2 ） ;他延长了时间检验证人，直到傍晚，他们一起来到雅麦尼亚即使在没有上诉打赌丁（四3款） 。 The Mishnah then treats of the order of the prayers (iv. 4), of the succession of the Malkuyot, Zikronot, and Shoferot, of the Bible sentences concerning the kingdom of God, Providence, and the trumpet-call of the future (iv. 5), and of the leader in prayer and his relation to the teki'ah (iv. 6); descriptions of the festival are given in reference to the shofar (iv. 7); then follows the order of the traditional trumpet-sounds (iv. 8); and remarks on the duties of the leader in prayer and of the congregation close the treatise (iv. 9).该mishnah则视该命令的祈祷（ iv. 4 ） ，继承了malkuyot ， zikronot ， shoferot ，圣经句关于神的国度，普罗维登斯，和小号召的未来（四5 ）的文件和领导人在祈祷和他的关系，向teki'ah （ iv. 6 ） ;说明该节给出了在参考了呼召（ iv. 7 ） ，然后如下顺序传统喇叭听起来（ iv. 8 ） ;和谈话的职责，领导者在祈祷和众关闭伤寒（ iv. 9 ） 。
The Tosefta.该陀瑟他。
Curious as is the order of subjects followed in this treatise, in which several mishnaic sources have been combined, the Tosefta follows it, adding comments that form the basis of the Gemara in both Talmuds.好奇的是，为了科目其次，在这个论文，其中几个mishnaic来源已被合并，陀瑟他如下，加入评论的基础上，形成的gemara均talmuds 。 The contents of the Mishnah with the corresponding sections of the Tosefta are as follows: General calendar for the year, i.内容的mishnah与相应路段的陀瑟他分别如下：一般日历，今年一 1-4 = Tosef. 1-4 = tosef 。 i.一。 1-13. 1-13 。 Regulations concerning the months' witnesses, i.条例关于三个月证人，一。 5-ii.五-二。 1 (connecting with i. 4) = Tosef. 1 （连接一， 4 ） = tosef 。 i.一。 15-ii. 15 -二。 1 (abbreviated). 1 （略） 。 Historical matter regarding fire-signals and messengers and their reception on the Sabbath, ii.历史问题，关于火灾信号和送信员和他们的接待就安息日，二。 2-6 = Tosef. 2-6 = tosef 。 ii.二。 2 (abbreviated). 2 （略） 。 The continuation of the laws of ii.继续实施法律的二。 1 concerning witnesses (ii. 7, 8), and the questioning of witnesses, and the sanctification of the months are entirely lacking in the Tosefta. 1中关于证人（ ii. 7日， 8日） ，并讯问证人，以及成圣的几个月里，是完全缺乏在陀瑟他。 Historical data concerning Gamaliel and the disputewith Joshua, ii.历史数据加马和disputewith约书亚，二。 8-9 = Tosef. 8-9 = tosef 。 ii.二。 3 (a mere final sentence). 3 （仅最后一句） 。 Continuation of the laws of ii.延续规律二。 7 concerning witnesses, iii. 7条关于证人，三。 1 = Tosef. 1 = tosef 。 iii.三。 1, 2. 1 ， 2 。 Regulations regarding the shofar and its use, iii.条例关于呼召和其使用范围，三。 2-5 = Tosef. 2-5 = tosef 。 iii.三。 3-6a. 3 - 6 。 Haggadic sentence on devotion = Tosef. haggadic判刑奉献= tosef 。 iii.三。 6b. 6B型。 Final remarks on the shofar and on its obligations, iii.结束语就呼召，并履行其义务，三。 6-end = Tosef. 6月底= tosef 。 iv.四。 1. 1 。 Ordinances of Johanan ben Zakkai concerning Rosh ha-Shanah and the Sabbath, and other matters = Tosef.条例的约哈难奔zakkai关于羁绊夏shanah和安息日及其他事项= tosef 。 iv.四。 2. 2 。 Order of worship, iv.为了礼拜，四。 5-end = Tosef. 5月底= tosef 。 iv.四。 4-end. 4月底。 Mishnah ii. mishnah二。 7 seems to have been transposed according to Tosef.七日似乎已被换位据tosef 。 iv.四。 3, but it belongs there according to its contents. 3 ，但它属于有根据其内容。
In quoting many of Gamaliel's ordinances the Mishnah emphasizes the authority of the patriarchal house by recounting the dispute between the patriarch and his deputy Joshua and showing how the latter was forced to yield.在竞标的许多加马的条例mishnah强调权威，父权是由内部重新之间的纠纷牧和他的副手约书亚，并显示后者被迫屈服。 The Tosefta omits the ordinances of Gamaliel and of Johanan ben Zakhai, and the dispute of the two leaders of the school-house, nor does it mention anything of the power of any tannaitic dignitary; the Tosefta is here a product of the time of the Amoraim.该陀瑟他略去了条例的加马以及约哈难奔zakhai以及纠纷的两校领导内部，也没有提过的权力，任何tannaitic名望;陀瑟他是这里一个产品的时候了亚摩兰。 The dignity of the nasi is not emphasized, because acumen and scholarship prevailed in the schoolhouse, and there was no desire to let old precedences (see 'Eduyot) come to the fore again.尊严的纳斯是没有强调的，因为睿智和奖学金占了上风，在校舍，也没有愿望，让老precedences （见' eduyot ）来前列。 Even the Mishnah contains some additions from the time of the Amoraim (see, for example, iv. 2, where a gap must be filled from the Tosefta).连mishnah载有一些增补，从时间的亚摩兰（例如，见四。 2 ，凡差距，必须填写，从陀瑟他） 。
Wilhelm Bacher,
Ludwig A. Rosenthal威廉bacher ，路德维希甲罗森塔尔
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Bibliography: M. Rawiez, Rosh Hashana
(transl.), Frankfort-on-the-Main, 1886; JH Gummin, Rosh Hashana (Theologische
Studien), pp.参考书目：米rawiez ，羁绊hashana （ transl. ） ，法兰克福发表了主， 1886年;
JH的gummin ，羁绊hashana （ theologische研究会） ，页。 31-74, 179-200, Utrecht, 1890;
Zuckermann, Materialien zum Entwurf der Altjüdischen Zeitrechnung, Breslau,
1882; Rosenthal, Ueber den Zusammenhang der Mischna, i. 31-74 ， 179-200
，乌得勒支， 1890年; zuckermann ， materialien zum entwurf明镜altjüdischen zeitrechnung
，布雷斯劳， 1882年;罗森塔尔ueber书斋zusammenhang明镜mischna ，一。 26-28, 70-71; Scheinin, Die Schule in
Jamnia, Leipsic, 1879. 26-28 ， 70-71 ;谢宁，模具schule在雅麦尼亚， leipsic ，
1879年。
In the earliest times the Hebrew year began in autumn with the opening of the economic year.在最早的时候，希伯莱今年开始，在秋季同日开幕的经济一年。 There followed in regular succession the seasons of seed-sowing, growth and ripening of the corn under the influence of the former and the latter rains, harvest and ingathering of the fruits.随后，在定期继承季节的种子播种，生长和成熟的玉米的影响下，前者和后者下雨，收成和ingathering的果实。 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 Abib; the feast of harvest, seven weeks later; and the feast of ingathering at the going out or turn of the year (; see Ex. xxiii. 14-17; xxxiv. 18, 22-23; Deut. xvi. 1-16).在和谐，这是常规的农业大节日，根据最古老的法例，即，除酵面包，在一开始的大麦收成，在一个月的abib ;盛宴的收获，七个星期后;节日ingathering在走出去或年度交替（见特惠。二十三， 14日至17日;三十四， 18岁， 22-23 ; deut十六1-16 ） 。 This system of dating the New-Year is that which was adopted by the Semites generally, while other peoples, as the Greeks and Persians, began the year in spring, both methods of reckoning being primarily agricultural and based on the seasons of seed-time and harvest.这个系统的测年新的一年，是该公约由闪米特人一般，而其他人民，对希腊人和波斯人，开始了今年春季，两种方法的清算主要在农业和基础上赛季的种子时间收获季节。
The Regnal Year.该regnal一年。
The regnal year was evidently reckoned in the same way as late as the end of the seventh century BC This is evident from the account of the eighteenth year of King Josiah, in which only by such a reckoning can sufficient time be allowed for the events of that year which precede the celebration of the Passover, assuming, of course, that the Passover was celebrated at the usual time in the spring (II Kings xxii. 3, xxiii. 21-23).该regnal一年，是很明显，估计在以同样的方式作为年底公元7世纪公元前这是显而易见的，由该帐户的第十八届一年的国王乔赛亚，其中只有这样，可以推算出足够的时间让事件这一年，其中先庆祝逾越节，假设，当然，这是逾越节的庆祝活动在正常时间在春季（二国王二十二。 3 ，二十三21-23 ） 。 Only in the same way can the fourth year of Jehoiakim be made to synchronize with the twenty-first year of Nabopolassar, in which the battle of Carchemish was fought, and also with the first year of Nebuchadrezzar, the Babylonian year having been reckoned from the spring (Jer. xxv. 1, xlvi. 2).只有在以同样的方式可以是第四年的jehoiakim作出配合第21年nabopolassar ，其中战役carchemish被打，也与第一年nebuchadrezzar ，巴比伦，今年被忽视的，从春季（ jer.二十五。 1 ，四十六2 ） 。 The second half of the Hebrew year would thus correspond to the first half of the Babylonian year.下半年，由于希伯来语一年将因此对应上半年巴比伦的一年。 In Ezek.在ezek 。 xl.销售。 1 the prophet has his vision at the beginning of the year, apparently in the month of Tishri. 1先知，有他的视野，在今年年初，似乎在一个月的提斯利。 The Levitical law places the beginning of the Sabbatical year in the autumn, on the tenth day of the seventh month, according to the later reckoning (Lev. xxv. 9).该levitical法的地方开始了休假，在今年秋季，对第10天的第7个月，据后来推算（ lev.二十五。 9 ） 。 It has been pointed out also that the story of the Flood places the beginning of the deluge on the seventeenth day of the second month, which would, on an autumn reckoning, coincide with the beginning of the rainy season (Gen. vii. 11; Josephus, "Ant." i. 3, § 3).据指出，也希望故事的防洪地方开始蜂拥而至关于第十七天的第2个月，这将作为秋季推算，配合月初雨季（创七， 11人;约瑟夫， "蚂蚁"一，三， § 3 ） 。
Possibly Two Modes of Reckoning.可能是两种模式的清算。
There is much difference of opinion as to whether or not there was in preexilic times a second mode of reckoning from the vernal equinox.有很多不同的意见，以决定是否有没有被preexilic次第二的模式推算，从春季相等。 This inference has been drawn from such passages as II Sam.这一推断已经绘就，从这样的通道，为二，三。 xi.十一。 1, I Kings xx.一日，我的国王二十。 22, 26, and II Chron. 22 ， 26 ，和二慢性。 xxxvi.三十六。 10. 10 。 The expression used here, "at the return of the year," is, however, sufficiently explained as "the time when kings go out"; that is to say, the usual time for opening a military campaign.表达用在这里， "在返回的一年了， "是，但是，充分的解释为"的时候，国王队走出去" ，这是说，正常时间内开立的军事行动。 Of course if the law of the Passover (Ex. xii. 1; Lev. xxiii. 5; Num. ix. 1-5, xxviii. 16-17) is pre-exilic, the question admits of no further argument.当然，如果法律的逾越节（如十二。一日;列弗。二十三。五日; num个第九。 1-5 ，二十八16-17 ） ，是前exilic ，质询坦承的，没有进一步的说法。 It seems, however, to be now very generally accepted that this law in its present form is not earlier than the sixth century and that it represents post-exilic practise.但他们似乎都被现在非常普遍接受的，这部法律在它目前的形式是不早于第六世纪，它代表后exilic执业。 According to this legislation, which henceforth prevailed, the month Abib, or Nisan (March-April), became the first of the year.根据这项法律，而从此占了上风，本月abib ，或尼散月14日（ 3月至4月） ，成为首个可部分投产使用。 It is possible that this change was due, in part at least, to the influence of the Babylonian sacred year, which likewise began with the month Nisan.可能是这种变化的部分原因是，至少要影响巴比伦神圣的一年，这同样始于本月尼散。 It appears, however, that the festival of the New-Year continued to be observed in the autumn, perhaps originally on the tenth, and later on the first day of the seventh month, Tishri.然而，看来这节新的一年继续得到遵守在今年秋季，也许原本就第十届了，后来就第一天的第7个月，提斯利。 Josephus asserts (lci 3, § 3) that while Moses appointed Nisan to be the first month for the sacred festivals and other solemnities, he preserved the original order of the months for buying and selling and for the transaction of other business.约瑟夫断言（国际狮子总会3 ， § 3 ）表示，虽然摩西任命尼散月14日成为第一个月为神圣的节日及其他solemnities ，他保留了原有秩序的几个月中，为买一卖，并完成交易的其他事项。 The Seleucidan calendar, from 312 BC, placed the beginning of the year in the autumn; but it appears that the Palestinian Jews still reckoned from the spring and dated the Seleucidan era according to that reckoning (see Schürer, "The Jewish People in the Time of Jesus Christ," 2d ed., Eng. transl., I. i 36-46, on the dates in the Books of Maccabees; comp. Esth. iii. 7).该seleucidan日历，从公元前312 ，放在今年年初，在秋季，但它似乎是说，巴勒斯坦的犹太人仍估计，从春季和日期seleucidan时代，根据这一推算（见schürer ， "犹太人民的时候耶稣基督的， "第2版，英文译，一i 36-46段，就在当日的书本马加比;可比。 esth三。 7 ） 。
How Celebrated.如何庆祝。
It is altogether probable that the beginning of the year was celebrated from ancient times in some special way, like the New Moon festival.这是完全有可能在今年年初的庆祝活动，从远古时代，在一些特殊的方式，如新的月亮节。 The earliest reference, however, to such a custom is, probably, in the account of the vision of Ezekiel (Ezek. xl. 1) which, as stated above, took place at the beginning of the year, on the tenth day of the month (Tishri ?).最早的参考，不过，对于这种习俗是，也许，在帐户内的远景以西结书（ ezek.四十， 1 ） ，如前所述，发生在今年年初，关于第十届天的本月（提斯利？ ） 。 On the same day the beginning of the year of jubilee was to be proclaimed by the blowing of trumpets (Lev. xxv. 9).并于同日与今年年初的银禧打算将被宣布由吹小号（ lev.二十五。 9 ） 。 According to the Septuagint rendering of Ezek.据该septuagint绘制ezek 。 xlv.四十五。 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. 20 ，特殊牺牲，要对所提供的第一天，第7个月，以及对第一天的第一个月。 This first day of the seventh month was appointed by the Law to be "a day of blowing of trumpets" ().这第一天的第7个月被任命为受到法律的将是"天吹小号" （ ） 。 There was to be a holy convocation; no servile work was to be done; and special sacrifices were to be offered (Lev. xxiii. 23-25; Num. xxix. 1-6; comp. ib. x. 1-10).有是一个神圣的召开;没有奴性的工作是做的和特别的牺牲者，以提供（ lev.二十三， 23日至25日;序号。二十九。 1-6 ;可比。兴业。十大1-10 ） 。 This day was not expressly called New-Year's Day, but it was evidently so regarded by the Jews at a very early period (see RH i. 1).这一天是不明确的所谓新一年的一天，但它是很明显，所以被视为是犹太人在非常早的时期（见铑一1 ） 。
Bibliography: Hastings, Dict.参考书目：黑斯廷斯，字典。 Bibl. bibl 。 sv Time; Cheyne and Black, Encyc. sv时间;进益和黑色encyc 。 Bibl. bibl 。 sv Year and New Year; Benzinger, Arch.; Dillmann, Monatsberichte, Societas Regia Scientiarum, Berlin, 1881.SJF McL. sv今年新的一年; benzinger ，拱; dillmann ， monatsberichte ， societas regia科学技术，柏林， 1881.sjf韧带。
-In Rabbinical Literature: -在犹太教文献：
The Rabbis recognize four beginnings of the year from different standpoints: (1) the 1st of Nisan for regnal dating; it was based on the Exodus (comp. I Kings vi. 1); (2) the 1st of Tishri, as, agricultural New-Year the beginning of the harvest (Ex. xxiii. 16, xxxiv. 22); (3) the 1st of Elul for reckoning tithes of cattle (R. Eleazer, however, would reckon these from the 1st of Tishri); and (4) the 1st, or, according to Bet Hillel, the 15th of Shebaṭ, the New-Year for Trees.拉比承认四项开端的一年，从不同的立场： （ 1 ）第1次尼散月14日为regnal约会，它是根据对外逃（ comp.王六， 1 ） ; （ 2 ） 1日提斯利，因为，农业新的一年开始的丰年（如二十三， 16 ，三十四22 ） ; （ 3 ） 1日elul为清算tithes牛（传译eleazer然而，将这些估计，从1日提斯利） ; （ 4 ）第一，或根据投注hillel ， 15日shebaṭ ，新的一年的树木。
According to the Talmud, servants were formally freed on the 1st of Tishri, but were allowed to remain on the homesteads of their former masters and to enjoy themselves for ten days, until Yom Kippur, when the trumpet was blown (Lev. xxv. 9) as a signal for their departure, and for the restoration of the fields to their original owners (RH 8b).根据犹太法典，公务员被正式释放一号的提斯利，但被允许继续留在家园，他们的前主人，并享有自己的为10天，直到赎罪日，当小号被炸毁（ lev.二十五。九日）作为一个信号，为他们的离开，并为恢复田间，其原来的业主（铑8B条） 。 This is cited to explain the passage in Ezek.这是引用来解释通过在ezek 。 xl.销售。 1; "the beginning of the year in the tenth day of the month," which refers to the jubilee year that occurred on the twenty-fifth anniversary of the Exile ('Ar. 12a). 1 ， "今年初在第十一个月的第一天起" ，它指的银禧今年发生的第二十五届周年流放（ '氩。 12 ） 。
Rosh ha-Shanah.羁绊夏shanah 。
The observance of the 1st of Tishri as Rosh ha-Shanah, the most solemn day next to Yom Kippur, is based principally on the traditional law to which the mention of "Zikkaron" (= "memorial day"; Lev. xxiii. 24) and the reference of Ezra to the day as one "holy to the Lord" (Neh. viii. 9) seem to point.遵守一号的提斯利作为羁绊夏shanah ，最隆重的一天旁边的赎罪日，是根据主要是对传统国际法，其中提到的" zikkaron " （ = "阵亡将士纪念日" ;列弗。二十三，二十四日）并参考以斯拉以一天为一"耶和华为圣" （ neh.八，九日） ，似乎一点。 The passage in Psalms (lxxxi. 5) referring to the solemn feast which is held on New Moon Day, when the shofar is sounded, as a day of "mishpaṭ" (judgment) of "the God of Jacob" is taken to indicate the character of Rosh ha-Shanah.通过在诗篇（ lxxxi. 5 ）指庄严的盛宴，这是举行新的满月日，当呼召是吹响了，因为一天的" mishpaṭ " （判决）的"上帝的雅各" ，是采取以显示性格的羁绊下，房委会- shanah 。 Rosh ha-Shanah is the most important judgment-day, on which all the inhabitants of the world pass for judgment before the Creator, as sheep pass for examination before the shepherd (RH i. 2; See Day of Judgment).羁绊夏shanah是最重要的判断天，对所有世界上的居民通过判决之前，造物者，为羊通过考试才牧羊人（铑一，二，见审判的日子） 。 Three books of account are opened on Rosh ha-Shanah wherein the fate of the wicked, the righteous, and those of an intermediate class (not utterly wicked) are recorded.三本书的帐户开立，信徒夏shanah下的命运恶人，正义，及属于一个中级班（不完全邪恶）录音。 The names of the righteous are immediately inscribed, and they are sealed "to live."姓名正义立即题写的，他们都是密封的"活着" 。 The middle class are allowed a respite of ten days till Yom Kippur, to repent and become righteous (RH 16b); the wicked are "blotted out of the book of the living" (Ps. lxix. 28).中产阶层是让一个喘息的十天直到赎罪日，思悔改，并成为义（铑16B条） ;恶人"抹杀的这本书的生活" （诗篇lxix 28段） 。
The zodiac sign of the balance for Tishri is claimed to indicate the scales of judgment, balancing the meritorious against the wicked acts of the person judged.有关十二生肖的余额为提斯利，号称表明天平上的判断，平衡有功反对邪恶行为人的判断。 The taking of an annual inventory of accounts on Rosh ha-Shanah is adduced by R. Naḥman b.录取年度清查帐目，信徒夏shanah引证的是由R. naḥman乙 Isaac from the passage in Deut.艾萨克从通道deut 。 xi.十一。 12, which says that the care of God is directed from "the beginning of the year even unto the end of the year" (RH 8a). 12 ，其中指出，照顾上帝的指示，由"在今年年初，甚至祂在今年底" （铑8 ） 。 The 1st of Tishri was considered by the best authorities as the beginning of Creation; eg, by R. Eliezer, against the opinion of R. Joshua, however, who held the 1st of Nisan as the first day of Creation (RH 11a; Targ. Jonathan on Gen. vii. 11, counts the second month as Marḥeshwan). 1日提斯利被认为是由最好当局开始艺术创作;例如，由R.埃利泽，对民意的传译约书亚，但是，世卫组织召开了第1次尼散月14日作为第一天的创作（铑11A条; targ乔纳对将军七， 11 ，计数2个月作为marḥeshwan ） 。 On Rosh ha-Shanah the means of sustenance of every person are apportioned for the ensuing year (BB 10a); so also are his destined losses.信徒夏shanah方式寄托对每个人都摊，为随后的一年（ BB心跳10A ）为，所以也注定是他的损失。 The indications of the weather prognostications, according to R. Zebid, may likewise be ascertained on Rosh ha-Shanah: If the day be warm, it indicates a warm year; if cold, it foretells generally a cold year (ib. 147a).有迹象表明，天气prognostications ，根据传译zebid ，同样可能被确定信徒夏shanah ：如果有一天温暖，它标志着热烈一年;若寒，它预示了一般感冒一年（ ib. 147a ） 。
Omens of Good Luck.兆头的好运气。
As an omen of good luck for the New-Year, Abaye said one should eat on Rosh ha-Shanah pumpkins, fenugreeks, leeks, beets, and dates (Hor. 12a), because they all grow quickly and because, it is declared, their names in Aramaic mean "plentiful" or "forgiveness."作为一个预兆的好运，为新的一年， abaye说，一要吃饭，信徒夏shanah南瓜， fenugreeks ，韭菜，甜菜，和日期（ hor. 12 ） ，因为它们都将迅速增长，因为，它是宣布，他们的名字在阿拉姆语是指"绰绰有余"或"宽恕" 。 Ezra told the people on Rosh ha-Shanah (the first of the seventh month) to "eat the fat, and drink the sweet" (Neh. viii. 10).以斯拉告诉人们，信徒夏shanah （第一次的第7个月） ，以"吃脂肪，喝甜" （ neh.八10 ） 。 The prevailing custom was to partake of some specially palatable meal on New-Year's eve.当时的风俗是要参加一些专门适口粉对新一年的除夕夜。 "In France in the twelfth century the custom was to supply the table with red apples; in Provence, with grapes, figs, and a calf's head, or anything new, easily digested, and tasty, as an omen of good luck to all Israel" (Maḥzor Vitry, p. 362). "在法国，在12世纪的风俗是供给表与红苹果; Provence的葡萄，无花果，和小牛的头，或什么新的东西，很容易消化，美味，作为一个预兆的好运气，以所有以色列" （ maḥzor vitry ，页362 ） 。 R. Jacob Mölln (14th cent.) in his "Maharil" mentions the custom of eating apples with honey and a deer's head in remembrance of the 'Aḳedah incident.传译雅各布mölln （ 14美分） ，在他的" maharil "中提到的习惯，吃苹果与蜂蜜和鹿的头在纪念' aḳedah事件。 Another reason for eating an animal's head is to presage that the consumer will be "ahead" and not backward in his undertakings during the ensuing year.另一个原因则吃动物的头，是预示的是，消费者将是"向前走" ，并没有落后于他的事业，在随后的一年。 But one may not eat nuts on Rosh ha-Shanah, as the numerical value of the letters in the Hebrew term for nut, , is equivalent to that of the letters = "sin" ("ḥet, minus the vowel = 17), and also for the more plausible reason that nuts stimulate saliva and consequently distract one's mind from his prayers on the solemn day.但一个未必吃坚果，信徒夏shanah ，由于数值的信件在希伯来语任期为螺母，是相当于现在说的英文字母= "罪恶" （下称" ḥet ，减去元音= 17 ） ，此外，为更合理的原因，坚果刺激唾液，并因此分心，一个人的心，从他的祈祷，对严肃的节日。
In modern times the table is served with grapes, other fruits, and honey.在近代表送达葡萄外，其他水果和蜂蜜。 After the benediction of "Ha-Moẓeh" the bread is dipped in the honey, when the following benediction is recited: "May it please the Lord our God and God of our fathers to renew for us a good and sweet year."后功德的"夏moẓeh "面包也是浸在蜂蜜中，当下列功德是吟诵道： "可请耶和华我们的神和我们祖先的上帝，以自强不息，为我们提供一个好又甜，今年" 。 The feasting is in anticipation that the prayers will be acceptable, and in reliance on the goodness of God.该酒绿灯红，是在预期的祷告会接受，并在依赖于善的上帝。 In ancient times the Jews on Rosh ha-Shanah were dressed in white.在远古时代，犹太人信徒夏shanah分别穿着白色的。 "Unlike the accused who is dressed in black before the tribunal, the Jews are dressed in white on the Day of Judgment" (Yer. RH i. 3). "不同于被告谁是身着黑衣的法庭面前，犹太人都是身着白色对审判的日子" （ yer.铑一3 ） 。 The idea of a good omen probably introduced the custom in the Middle Ages of greeting one another on New-Year's eve with "Le shanah ṭobah tikkateb" = "Mayest thou be inscribed for a good year," with reference to the book of life of the righteous.构思一个好的兆头，大概介绍习俗在中世纪迎接一个又对新一年的前夕，以"乐shanah ṭobah tikkateb " = " mayestあ被刻为一个好年头， "关于这本书的生活正义。
The Second Day.第二天。
Only the 1st of Tishri was celebrated as New-Year's Day in Palestine prior to the time of R. Johanan b.仅1日提斯利是作为庆祝新一年的一天，在巴勒斯坦之前的时间为R的约哈难乙 Zakkai; but ever since, Palestine, like other countries, observes Rosh ha-Shanah for two days (see Palestine, Laws Relating to). zakkai ，但自那以后，巴勒斯坦，和其他国家一样，遵守羁绊夏shanah两天（见巴勒斯坦，相关法律） 。 The Zohar lays stress on the universal observance of two days, and claims that the two passages in Job (i. 6 and ii. 1), "when the sons of God came to present themselves before the Lord," refer to the first and second days of Rosh ha-Shanah, observed by the Heavenly Court before the Almighty (Zohar, Pineḥas, p. 231a).该佐哈尔强调普遍遵守两天，并声称这两个通道，在就业（一6和二。 1 ） ， "当神的儿子来到自己主面前" ，是指第一次和第二天的羁绊下，房委会- shanah ，观察天上的法庭前，全能（佐哈尔， pineḥas ，第231a ） 。
For the services on Rosh ha-Shanah, see Prayer; for the ceremony and significance of the shofar-calls, see Shofar; and for the ceremony of "tashlik" on the first day of Rosh ha-Shanah, see Tashlik; see, also, Day of Judgment; Greeting, Forms of; Month; Seliḥot.为服务信徒夏shanah ，见祈祷;仪式和意义的呼召-来电中，见呼召;为礼" tashlik "的第一天，信徒夏shanah ，见tashlik ;见，也，一天的判断;贺卡形式;一个月; seliḥot 。
Isidore Singer,
JF McLaughlin, Wilhelm Bacher, Judah David
Eisenstein伊西多尔的歌手，怡富麦克劳林威廉bacher ，犹大大卫艾森斯坦
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Shulḥan 'Aruk, Oraḥ Ḥayyim, 581-603;
Carl Rehfuss, Sermon for Rosh ha-Shanah, 1839, in Kayserling, Bibliothek
Jüdischer Kanzelredner, pp. shulḥan ' aruk ， oraḥ ḥayyim ， 581-603
;卡尔rehfuss ，布道，为信徒夏shanah ， 1839年，在kayserling ，图书馆jüdischer
kanzelredner页。 359-368,
Addresses to Young Children, xxii. 359-368 ，地址，以青少年儿童，二十二。 202-212, London, 1858; Schwab,
Contribution to the History of Reform of the Jewish Ritual, i., St. Joseph, Mo.,
1904; idem, in Jewish Messenger, Oct. 3, 10, 1902; Some New Year's Cards, in
Jew. 202-212 ，伦敦， 1858年;施瓦布贡献的历史，改革的犹太教仪式，一，圣若瑟，密苏里州， 1904年;同上，在犹太人的信使，
10月3日， 10日， 1902年一些新的一年的卡，在犹太人。 Chron.慢性。 Sept. 18, 1903.
1903年9月18日。
This subject presentation in the original English language这一主题演讲，在原有的英语
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