Rosh Hashanah Biblical Readings come from Sefer

Bereshit, the Book of Genesis, and relate fundamental aspects of the life of the first two patriarchs. Whoever designated which chapters were to be read these days, did not opt ​​for those

containing the Ten Commandments, for example. Or the account of the creation of the universe, especially if one takes into account that Rosh Hashanah is “Yom harat olam”: “the day of the

creation of the universe”. It is clear that the chachamim wanted to put the accent on the family and its integrity as the fundamental axis of society. Furthermore, Jewish worship is concerned with the

the centrality of the family and the synagogue is only an additional factor.

The patriarchs had a hard time procreating, perhaps to underline that the birth of a human being is the result of the union of the sexes, but requires the intervention of God as well: as in the case of the creation of the first human. Each birth includes a miraculous aspect, a manifestation of Divine Providence, which grants or can prevent the event.

While Yitschak follows the path of the father

Avraham, Yishmael, who had been born from the union of the patriarch with his concubine Hagar, detours to another path. This fact teaches that the genetic factor is important but not conclusive. Each person can alter his or her destiny. From the very beginning, the Torah teaches there is personal responsibility in determining the future, a message that is very appropriate for  Rosh Hashanah, the day of judgment, Yom HaDin.

Sarah demands that Avraham banish Hagar and Yishmael from his home because she fears the negative influence they may exercise on their son Yitschak. Hagar’s banishment from the home is actually an act of cruelty and she merits help from

God. Later on, Yishmael will become the father of

another nation. However, notwithstanding this qualifier of cruelty, Sarah knows that environment is very important, especially in the dawn of monotheism. Any distraction or temptation could have invalidated, made to fail, the incipient

theological-religious thought that was to revolutionize Humanity. The Talmud instructs: oy lerasha oy lishecheno, “Woe to the wicked and woe to his neighbor.”

There is an old discussion about which factor predominates in the development of a human being: the social environment or the hereditary factor? Without going into the depths of the argument,

we will assume that both ingredients are germain.

Therefore, once the parents have imprinted their

genetic code, one should be concerned with the social environment of the children to ensure their harmonious and moral development.

The reading of the second day of Rosh Hashanah refers to Yitschak’s binding on an altar in order to be offered to God. It is a moving chapter, because it demonstrates the absolute trust of the son in his father and the unquestionable faith of Avraham in God.

Much ink has been spilled on this episode, which fundamentally teaches that man must be willing to sacrifice. On the one hand, God does not wish

human sacrifice as taught by the outcome of this

story, but at the same time a lesson is given: every relationship, human or Divine demands the giving of oneself. Without sacrifice, a relationship cannot be cemented.

The Bible denies any wisdom or moral validity to human sacrifice, but, on the other hand, it teaches that man has to share his possessions and bare his emotions to others when establishing a fraternal relationship, share responsibility for the welfare of others.

The Rosh Hashanah readings imply that the family nucleus is essential for moral and spiritual growth. The teaching Avraham wanted to transmit included the relationship of intimacy and trust between father and son, as in indispensable reality in order to ensure the survival of his spiritual discovery: the existence of One God, father of Humanity.