Question

Rosh Hashanah is the first of the Aseres Yemei Teshuvah. This appears to suggest that, like the nine subsequent days, it is a day of teshuvah. But that doesn’t seem to manifest in any of its practices. We don’t say Vidui on Rosh Hashanah, nor do we ask for forgiveness. How do we reconcile these two elements?

Answer 

The truth is that there really is a place to say Vidui on Rosh Hashanah. The reason we don’t is because we are afraid to mention our aveiros on the Yom Hadin and lend the Satan added vigor as he stands in the role of prosecutor. (In contrast, on Yom Kippur, when we say Vidui multiple times, the Satan has no power at all.)

There is actually a teaching of the Arizal that one should say Vidui in between the tekios because at that time the Satan is powerless, but it has not been adopted by most Yidden.

Nevertheless, it’s important to understand that the very essence of Rosh Hashanah, crowning Hashem as our King, is fundamental to the teshuvah process. The first step of teshuvah entails our recognition of a King whom we are duty-bound to obey. This kabbalas ol malchus of Rosh Hashanah is the beginning of the ten-day process of teshuvah which culminates on Yom Kippur, upon which we recite Vidui.

Question

The Tur brings down that we dress in our finest clothing on Rosh Hashanah, and we celebrate with festive meals, “l’fi sheyodin sheHakadosh Baruch Hu ya’aseh lanu neis — we know that Hashem will perform a miracle for us.” A miracle connotes the overcoming of natural circumstances. Why is a positive judgment considered a “miracle”? Does nature dictate a negative outcome, chas v’shalom?

Answer

Yes, a positive judgment is, in fact, a neis. While the Jewish calendar features days of rachamim, including Pesach, Shavuos, and all of Chodesh Elul, Rosh Hashanah isn’t one of them. Rosh Hashanah is a day of din.

As such, Hashem will not simply “turn off” the din. It must remain in place. We say on Rosh Hashanah, “Mi yitzdak lifanecha badin — who will emerge as righteous in din?” No one is free from sin. Should nature run its course, we are bound to be found guilty. And yet, each year, we are found innocent. The Ribbono Shel Olam, in His infinite kindness, finds that place deep within us where even the din concedes that there is a place for rachamim.

It is important to note that in Zayis Raanan, the Magen Avraham’s commentary on the Midrash, it states that one can be confident in the neis only if he did teshuvah. Through our teshuvah, Hashem finds the spark of sincerity within, even if it may be buried in the depths of our aveiros. This is beyond what nature allows. It is a level of rachmanus outside the realm of teva. And for this reason, it’s called a neis.

Question

Multiple times throughout the Rosh Hashanah davening, we say the word “uv’chein.” The Tur explains that this is derived from Megillas Esther where Esther says “uv’chein avo el hamelech — and so I will go before the king.” We know the word “hamelech, the king” in the Megillah is a reference to Hashem, and thus, as we stand before the King on Rosh Hashanah, we evoke this same term. However, a study of the full context of the pasuk reveals that Esther is saying, “uv’chein avo el hamelech asher lo kadas — And so, as I will come before the king against the law.” When we allude to this reference on Rosh Hashanah, are we suggesting that we are undeserving, or even unallowed, to stand before the King at this time?

Answer 

There are actually some mefarshim, such as the Eitz Yosef, who say that this remez specifically means to reference the end of the pasuk. The core idea here is that we are standing before the King even though we are unworthy of doing so.

A closer look at the Tur may reveal a deeper understanding into the nature of our “unworthiness.” The Tur’s wording is “l’fi she’atah hu yom hadin v’anu ba’in lifnei Melech Malchei Hamelachim HaKadosh Baruch Hu — Because now is the Yom Hadin and we are coming before the King of all kings, HaKadosh Baruch Hu.”

The Tur seems to be saying that what makes our standing before Hashem an act of “chutzpah,” so to speak, is specifically that it is a Yom Hadin. When someone stands in judgment, the setting demands that he remain absolutely silent. He acknowledges the gravity of the moment and dares not speak. He most certainly doesn’t petition the judge for any favors. Obviously, all this is only compounded if the judge is also the king.

Yet we do exactly that. On Rosh Hashanah we stand before the King in judgment and simultaneously engage in lengthy tefillos. This is the “shelo kadas” element alluded to by the Tur. In theory, such behavior should be deemed improper.

How, in fact, do we justify such chutzpah? How can we daven while being judged? The answer is: Look at what we are davening for. By each “uv’chein,” we are requesting another level of kevod Shamayim. We say “Uv’chein tein pachdecha,” a tefillah to impose fear upon the nations; “Uv’chein tein kavod,” a tefillah that Klal Yisrael be respected by the nations of the world; “Uv’chein tzaddikim,” a tefillah for Mashiach’s arrival, when the righteous will rejoice.

By each “Uv’chein,” as we acknowledge our “chutzpah,” we also provide our justification. We brazenly speak before the King while standing in judgment — but King! We are davening for You!

Question

The Torah refers to Rosh Hashanah as “Yom Teruah.” Why does the Torah define Rosh Hashanah this way? Wouldn’t it make more sense to call it Yom Mishpat, or Yom Hadin? How does the term teruah encapsulate the essence of the day?

Answer

Targum Onkelos translates the word teruah as “yabava,” which means “cry.” So essentially, the Torah is calling Rosh Hashanah a “Day of Crying”.

What does this mean?

Someone cries when he feels that his very essence has been touched. When an experience affects the very core of your being, it evokes tears.

On Rosh Hashanah, we are all being recreated. We are receiving our marching orders for the new year. Rosh Hashanah affects our very identity as human beings and as members of Klal Yisrael.

We should all, on some level, sense this reality. The Arizal stresses the importance of crying on Rosh Hashanah. His language is that cries should be nofel, should fall upon a person. The cries should come naturally, as a response from the neshamah as it perceives what is transpiring on this awesome day.

Question

The Torah never writes explicitly that Rosh Hashanah is a day of judgment. The gemara (Rosh Hashanah 8a) derives it from a derashah, primarily based on a pasuk in parshas Eikev where the Torah describes Hashem’s constant Hashgachah on Eretz Yisrael. The pasuk there says that Hashem’s eyes are constantly on Eretz Yisrael — “meireishis shanah ad achris shanah — from the beginning of the year until the end of the year.” From here, the Gemara teaches, “From the beginning of the year, Hashem judges what will be at the end.”

Why is it specifically in this context that we are taught this crucial insight into Rosh Hashanah? What is the connection between the din of Rosh Hashanah and the Hashgachah on Eretz Yisrael?

Answer

The gemara itself needs to be understood. While it quotes the pasuk in parshas Eikev, it also cites the pasuk in Tehillim (81:5) “Ki chok l’Yisrael hu mishpat l’Elokei Yaakov — It is a law to Yisrael and a judgment for the G-d of Yaakov.” Why would we need two sources teaching the same idea?

The answer is that the pasuk in Parshas Eikev reveals the essence of how the din works. How so? The word reishis, translated as “beginning,” is rooted in the word “rosh — head.” All of the body’s functions depend on the head. How the head operates dictates how the rest of the body will as well. The same is true for the year. Rosh Hashanah is the “reishis” or the “rosh.” What transpires on Rosh Hashanah defines the entire year.

The Torah reveals this specifically in the context of speaking of the primacy of Eretz Yisrael as the land in which the Shechinah dwells. The pasuk says that Eretz Yisrael is the land that Hashem is “doresh,” the one He “looks after.” Asks Rashi: “Is Hashem not doresh all the lands?” Rashi answers that Hashem is doresh Eretz Yisrael and “through that he is doresh all the other lands with it.” In other words, everything depends on Eretz Yisrael. The success of all lands will depend on their relevance to Eretz Yisrael.

What this essentially means is that Eretz Yisrael is the “rosh.” Just as the body is defined by the condition of the rosh, so too, the world is defined by the condition of Eretz Yisrael.

For this reason, the Torah reveals the depth of the judgment of Rosh Hashanah in the context of Hashem’s unique concern for Eretz Yisrael. Both Rosh Hashanah and Eretz Yisrael function as a rosh, defining the respective units that each lead.

Question

The Shemoneh Esreh of Mussaf is centered around the three central themes of Rosh Hashanah: Malchuyos, Zichronos, Shofros. Practically, Malchuyos and Shofros are relatable in the sense that they demand action on our part. We blow the shofar in performance of Shofros and we strive to be mekabel ol malchus Shamayim in fulfillment of Malchuyos. But how do we connect with Zichronos? Aside from davening, what action can we take to elicit a positive “zechirah”?

Answer 

IF we understand Zichronos properly, we will see that it presents an extremely relevant avodah. “Zichronos” means “remembrances.” What do we remember? We remember things that are important to us. What’s important to you becomes a part of you, and when something is a part of you, it won’t be forgotten.

When we ask Hashem to “remember us,” we aren’t insinuating that he can possibly “forget us.” Hashem doesn’t forget anything. Our plea of “Zichronos” is that we become a part of Hashem, that we become attached to Him.

What can we do to evoke this Divine attachment? The answer lies in one of the pesukim in Zichronos: “Ashrei ish shelo yishkacheka u’ven adam yisametz bach — Praised is the one who does not forget You, and the man who finds strength in You.”

Just as we want Hashem to remember us — meaning that we want to attach ourselves to Him — we must act in kind. We must not “forget” Hashem. We must attach Him to us, make Him a part of our lives.

Through that, we will be remembered l’tovah v’livrachah.

Question

Every day, we have a mitzvah of being mekabel ol malchus Shamayim with the recitation of Krias Shema, which very clearly addresses specifically Klal Yisrael — “Shema Yisrael, listen Yisrael.” On Rosh Hashanah, however, we expand the focus of malchus outward. We reference the nations of the world multiple times, beseeching that they, too, accept Hashem’s malchus over the world. What is the difference between Rosh Hashanah and the rest of the year? Why is our focus on ol malchus Shamayim so global when it’s typically limited to just Klal Yisrael?

Answer

The daily acceptance of malchus Shamayim through the recitation of Krias Shema has a distinct function: to reinvigorate our commitment to avodas Hashem. The daily proclamation of Hashem’s malchus behooves us to focus on Him and His ways. For this reason, our cry of, “Shema Yisrael!” is directed to Klal Yisrael only — for it is we who must serve Him through Torah and mitzvos.

On Rosh Hashanah, our declaration of malchus has a very different role. Rosh Hashanah is the day upon which Hashem recreates the world. On this day it is our duty to announce “Hashem! We want You to be the King of this world!”

On this day of the renewal of creation, we coronate Hashem as king of the entire world.

The purpose of this kabbalas ol malchus is to elicit Hashem’s Will to recreate the world and to deem us worthy of His Kingship.

In this capacity, the kabbalas ol malchus Shamayim must certainly be global in nature. This isn’t just a declaration of Hashem’s malchus as it relates to our personal avodah. We’re declaring Hashem’s malchus on the whole world. Naturally, our tefillos place significant emphasis on Hashem’s rulership being recognized throughout all of humanity and all of creation.

(Originally featured in Mishpacha, Issue 1079)