The third name, “Day of Memorial,” seems to be a modification of the second; but it has a more general meaning. The second name, that reminds us of our duty as God’s peculiar people, suggests also the idea that God, who declared us to be His people, watches over us; that what we do, we do in His presence. He perceives, notes, and remembers all our deeds, words, and thoughts. When, therefore, we appeal to the goodness of Him, who remembers all His creatures and provides for the wants of every one of them, we must not forget that He is also just. This idea, again, suggests the fourth name, ‏יום הדין‎ “Day of Judgment,” the day on which we are judged according to our deeds, both our merits and our shortcomings being taken into account. The essential elements in our Service are the three sections in the Amidah of Musaf: ‏מלכיות‎, ‏זכרונות‎ and ‏שופרות‎. They chiefly refer to the three fundamental principles of our religion: (1) Existence of God, a Being that is King of the universe; (2) Divine Justice, and (3) Revelation. Ten passages are quoted from the Bible in support of each of these principles. Tradition has fixed the 1st of Tishri as the date of several events in the history of Israel, e.g., the birth of Isaac, the binding of Isaac (‏עקדה‎), and the birth of Samuel (B. T. Rosh ha-shanah 10b). Hence Gen. xxi. and xxii. are read on the two days of New-year, in addition to the paragraph on the sacrifices of the Festival (Num. xxix. 1–6). From the Prophets, we read on the first day 1 Sam. i. 1 to ii. 10, on the birth of Samuel, and the prayer of Hannah praising the justice of God; on the second day, Jer. xxxi. 2–20, a prophecy concerning the restoration of Israel. [135] The Sabbath between New-year and the Day of Atonement is called ‏שבת שובה‎ because the haphtarah, taken from Hosea (xiv. 1 seq.), commences with the word ‏שובה‎ and is an exhortation of Israel to return to God. ‏יום כפור‎ “DAY OF ATONEMENT.” The tenth day of the seventh month, Tishri, is the most important of all the Holy-days. It is the Day of Atonement, on which “God will forgive you, to cleanse you, that you may be clean from all your sins before the Lord” (Lev. xvi. 30). “Ye shall do no manner of work; it shall be a statute for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict yourselves: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath” (Lev. xxiii. 31, 32). The Day of Atonement is therefore a day of resting, fasting, prayer, and spiritual improvement. It is a day of rest, and the prohibition of work is the same as on the ordinary Sabbath.