Rosh Hashana

בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶש ׁ

אֻמּוֹת הָעוֹלָם שֶׁהֵן מְכַלִּין אֶת שְׂדוֹתֵיהֶן אֶעֱשֶׂה כָלָה... אֲבָל יִשְׂרָאֵל שֶׁאֵין מְכַלִּים שְׂדוֹתֵיהֶם ...לֹא אֶעֱשֶׂה כָלָה

A significant portion of Parshas Emor is given to a discussion of the Moadim . The Torah first teaches us about Pesach and Shavuos , then the Yomim Tovim of Tishrei , starting with Rosh Hashana and ending with Sukkos . There is, however, a short break between these two sections, which consists of one Passuk : וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם. The Torah appears to pause the discussion of the Yomim Tovim to address the Mitzvos of Peah and Leket —certainly a notable digression.

The Medrash , here, explains the connection between these Mitzvos and Rosh Hashana. The Passuk in Yermiyahu tells us that HKBH promises to destroy our enemies: כִּי אֶעֱשֶׂה כָלָה בְּכָל־ הַגּוֹיִם אֲשֶׁר הֲפִצוֹתִיך ָ שָּׁם אַךְ אֹתְךָ לֹא־אֶעֱשֶׂה כָלָה. The word כָלָה is used in this Passuk , לֹא־תְכַלֶּה פְּאַת שָׂדְךָ, and so the Medrash makes a Drasha : אֻמּוֹת הָעוֹלָם שֶׁהֵן מְכַלִּין אֶת שְׂדוֹתֵיהֶן אֶעֱשֶׂה כָלָה... אֲבָל יִשְׂרָאֵל שֶׁאֵין מְכַלִּים שְׂדוֹתֵיהֶם ...לֹא אֶעֱשֶׂה כָלָה. Only the Umos HaOlam , who do not keep the Mitzva of Peah , and are therefore מְכַלִּין אֶת שְׂדוֹתֵיהֶן, are subject to the punishment represented by the words כִּי אֶעֱשֶׂה כָלָה. The Medrash concludes with the words אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי, linking this message about Peah to the Pessukim that follow, which speak about Rosh Hashama .

The Medrash seems to be teaching us an important lesson: as we approach Rosh Hashana, a time in which our minds are keenly focused on our continued survival, we must remember that the Mitzvah of Peah has the Koach to protect us from the eventuality of כִּי אֶעֱשֶׂה כָלָה.

The Medrash makes a very similar statement a little later, when discussing why Rosh Hashana is at the beginning of the חֹדֶשׁ הַשְּׁבִיעִי.

The Passuk

in Mishlei says אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל, and R’ Berachia , in the name of R’ Yermiah , brings a Drasha : לְמַעְלָה לְמַשְׂכִּיל, לְמִי שֶׁמִּסְתַּכֵּל לְמִצְוֹתֶיהָ שֶׁל תּוֹרָה. One can be Zoche to a deeper understanding of the Torah if he pays attention to the way the Pessukim are arranged. The Medrash concludes: מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן לֹא תְכַלֶּה פְּאַת שָׂדְךָ. R’ Berachia seems to be teaching that if we wish to understand why Rosh Hashana takes place בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ, we need only look at the Passuk right before it: וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ.

The Mitzvos of Matnos Anyim are done during the harvest season, which takes place around the same time as Rosh Hashana. This Medrash teaches that because these Mitzvos protect us from destruction, the Yom Hadin takes place in the month of Tishrei so that we may use the Zechuyos of Mattnos Anyium as they are earned.

How are we to understand these Medrashim ? Why are the Mitzvos of Matnos Aniyim , and specifically Peah , the way to prevent destruction? Why does the Medrash so strongly indicate that these are the Mitzvos that we should be focusing on as Rosh Hashana approaches? This question is particularly pressing for those of us who cannot possibly fulfil these Mitzvos as we live outside of Eretz Yisroel, and do not participate in agricultural activities. How can we access the Koach of Matnos Aniyum as we face the Yom HaDin?

The truth is that the Mitzvos of Matnos Aniyim indeed seem to play an outsized role, as indicated by Chazal in a variety of places.

For example, the Passuk in Shir HaShirim speaks about the ways that HKBH praises Klal Yisroel, saying: מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים. The Shir HaShirim Rabbah, there, lists the various attributes that HKBH refers to, in pairs. For example: מַה יָּפִית בְּלוּלָב, וּמַה נָּעַמְתְּ בִּתְשׁוּבָה. We see that the words are applied to something that is indeed beautiful, such as the Mitzvah of Lulav, while the words וּמַה נָּעַמְתְּ are applied to that which is even more beautiful, in this case Teshuva. Among the pairs listed we find: מַה יָּפִית בְּחִלּוּק תְּרוּמָה וּמַעַשְׂרוֹת, וּמַה נָּעַמְתְּ בְּלֶקֶט שִׁכְחָה וּפֵאָה, וּמַעֲשֵׂר עָנִי, וְהַהֶפְקֵר. It seems from there that the Medrash applies an additional level of Chashivus to Matnos Aniyim over Matnos Kehuna .

Further, the Gemara in Yevamos , speaks about how we deal with one who wishes to become a Ger. The Gemara tells us that we must try and dissuade him, and if he persists, we teach him what it means to be a Yid: וּמוֹדִיעִין אוֹתוֹ מִקְצָת מִצְוֹת קַלּוֹת וּמִקְצָת מִצְוֹת חֲמוּרוֹת. We teach him about the Mitzvos , and then: וּמוֹדִיעִין אוֹתוֹ עֲוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. The Gemara later says that we tell him about the punishment for Aveiros such as Chiliul Shabbos, but it is curious that the first Mitzvos that we specifically warn a Ger about is עֲוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי.

All of these Mamarei Chazal indicate that there is perhaps more than meets the eye when it comes to Matnos Aniyim . Perhaps if we can understand why this is the case, we can understand why the Medrash associates these Mitzvos with Rosh Hashana in such a strong manner.

The Passuk in Parshas Vayera tells us: יָּקֻמו ּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם. The Malachim left the tent of Avrohom and went towards Sedom , overlooking the city. Rashi, there, brings the words of the Tanchuma : כָּל הַשְׁקָפָה שֶׁבַּמִּקְרָא לְרָעָה חוּץ מֵהַשְׁקִיפָה מִמְּעוֹן קָדְשְׁך ָ. The word הַשְׁקָפָה does not appear often, but when it does it signifies ill portent. The one place where it is used in a positive sense is at the beginning of Parshas Ki Savo, as part of Viduy Ma’aser , when we ask הַשְׁקִיפָה מִמְּעוֹן קׇדְשְׁך ָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּך ָ אֶת־יִשְׂרָאֵל .

Rashi explains why the Hashkifa said at the time of Viduy Ma’aser has a positive implication: שֶׁגָּדוֹל כֹּח ַ מַתְּנוֹת עֲנִיִּים שֶׁהוֹפֵך מִדַּת הָרֹגֶז לְרַחֲמִים. Matnos Aniyim have the power to turn something negative, which the term הַשְׁקִיפָה generally implies, into a positive. It is interesting to note that although the Medrash itself refers to the Koach of Ma’aser in general, Rashi speaks about Matnos Aniyim in particular.

Rav Shmuel Yaakov Borenstein, in Zos L’Yaakov to Parshas Ki Savo, notes this difference and explains the why Matnos

Aniyim are highlighted in this way.

When it comes to other forms of Tzedakah, Terumos and Ma’asros , a person takes something that is rightfully his and gives it to someone else—there is an act of Nesina, giving. The Mitzva Matnos Aniyim , however, is passive: לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם. When one harvests his field, which he has worked hard to cultivate and nurture, he is forced to relinquish ownership on a small part, leaving it for Aniyim to take. Matnos Aniyim are so fare removed from the ownership of the Ba’al HaSadeh , that he may not even choose which Aniyim are entitled to his produce—he has not Tovas Hana’ah .

This aspect of Matnos Aniyim sets it apart from other forms of Tzedaka and is also the basis of the Koach generated by this Mitzvah. When a person finds it within himself to perform the Mitzvah of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, removing his natural inclination to take ownership of that which he has worked for, he commits an act of Vitur that leads to untold Zechusim . It is because of this characteristic of Matnos Anyium that Rashi refers specifically to Matnos Aniyim as having the Koach of שֶׁהוֹפֵך מִדַּת הָרֹגֶז לְרַחֲמִים, for it is the act of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם that bringing Zechusim .

R' Shmuel Yaakov uses this idea to explain the Gemara in Yevamos which tells us וּמוֹדִיעִין אוֹתוֹ עֲוֹן לֶקֶט שִׁכְחָה וּמוֹדִיעִין אוֹתוֹ עֲוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי.

In discussing this Halacha, the Gemara makes it clear that we speak to a Ger about these Mitzvos specifically because a non-Jew has no connection to them. The Rosh Yeshiva explains that this is due to the nature of the Mitzvah, the condition of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם. A non-Jew can be charitable, can understand the concept of giving something that is his to someone else. He cannot, however, related to this level of Vitur, to the Din of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, which requires one to relinquish all ownership and control so that others may benefit. This, concludes R’ Shmuel Yaakov, is a Mitzvah unique to Yidden , and for this reason the Gemara tells us וּמוֹדִיעִין אוֹתוֹ עֲוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי.

With this in mind, perhaps we can understand the connection between Matnos Aniyim and Rosh Hashana that is indicated by the Pessukim and highlighted by the Medrash .

As the Yom HaDin approaches, each person begins to think about their own fate and wonder how they may be Zoche B’Din . The Medrash therefore tells us to pay attention to the order of the Pessukim , אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל, to take note that the Mitzvos of Matnos Aniyim are adjacent to those of Rosh HaShana . By doing so we will be awakened to the Drasha brought earlier: אֲבָל יִשְׂרָאֵל שֶׁאֵין מְכַלִּים שְׂדוֹתֵיהֶם ...לֹא אֶעֱשֶׂה כָלָה. The Matnos Aniyum protect, and allow us to receive the Hatava of HKBH, because of their nature—because they require the Vittur expressed by the words לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם.

If we think about it, the Vittur expressed by the Mattnos Aniyim is directly connected to the main prupose of Roash Hashana. If one understands that HKBH is the Melech Malchei HaMelchaim , and that all we have, all we receive, is the result of his Hatava , it becomes easier to fulfil the Mitzvos of Mattnos Aniyim . One will have an easier time reaching the level of Vittur necessary for the Mitzvah of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם if the Malchus Hashem is real to him, if it plays a role in everything he does.

The idea that the mindset Vittur required for the Mattnos Aniyim is central to Rosh Hashana, can help us understand another Medrash related to these Pessukim .

The Toras Kohanim, here, asks the same question that is hinted to in the Medrash Rabbah: וְכִי מָה רָאָה הַכָּתוּב לְיתְנָה בָּאֶמְצַע הָרַגְלַיִם פֶּסַח וַעֲצֶרֶת מִכָּאן, וְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים מִכָּאן. Why, does the Torah place the Mitvos of Matnos Aniyim between the first two Regalim and the other Yomim Tovim ? The answer, however, is far different: לְלַמֵּד שֵׂכֶל מִי שֶׁהוּא מוֹצִיא לֶקֶט שִׁכְחָה וּפֵאָה וּמַעֲשֵׂר עָנִי, מַעֲלִים עָלָיו כְּאִלּוּ בֵּית הַמִּקְדָּשׁ קַיָּם וְהוּא מַקְרִיב קָרְבְּנוֹתָיו לְתוֹכוֹ. The placement of these Mitzvos among the Pessukim of the Yomim Tovim teaches us that the Kiyum of these Mitzvos is akin to bringing a Korban in the Bais HaMikdash .

At first glance, this Medrash is difficult to understand—what is the connection between the Mattnos Aniyim and Korbanos ? Further, why is this message specifically communicated here, in the Parsha of the Moadim , and even more specifically prior to the Pessukim of Rosh Hashana?

We can, however, understand the Toras Kohanim based on the words of R’ Shmuel Yaakov.

When introducing the concept of Korbanos , in Parshas Vayikra, the Torah uses the words אָדָם כִּי־יַקְרִיב מִכֶּם, and Sforno explains these words as follows: כִּי יַקְרִיב מֵעַצְמְכֶם בְּוִדּוּי דְּבָרִים וְהַכְנָעָה. The ultimate purpose of a Korban is to bring a person to Hachna’ah , for him to realize his ultimate place in this world, and for that to bring him to Teshuva. The Vittur required for Mattnos Aniyim has the same effect—it reminds a person of his station in this world, and the true source of his sustenance. In this way we can indeed understand the statement of the Torah Kohanim, שֵׂכֶל מִי שֶׁהוּא מוֹצִיא לֶקֶט שִׁכְחָה וּפֵאָה וּמַעֲשֵׂר עָנִי, מַעֲלִים עָלָיו כְּאִלּוּ בֵּית הַמִּקְדָּשׁ קַיָּם וְהוּא מַקְרִיב קָרְבְּנוֹתָיו , and its connection to Rosh Hashana.

There is another, even more poignant, connection between Vittur and Rosh Hashana.

In discussing the Koach of Vittur , R’ Shmuel Yaakov brings up a prime example of this Middah : Rochel Immenu . It was a superhuman level of Vittur that allowed Rochel to give the Simanim to her sister, Leah, despite the great personal loss she would suffer. As the Rosh Hayeshiva notes, the Medrash in Eicha Rabba explains that Rochel Immenu will ultimately use this act of Vittur to bring the Geulah , asking HKBH to exhibit a similar Middah in looking past our inequities. The Pessukim in Sefer Yermiyahu speak this exchange: first describing Rochel’s cries, רָחֵל מְבַכָּה עַל־בָּנֶיה ָ מֵאֲנָה לְהִנָּחֵם עַל־בָּנֶיה ָ כִּי אֵינֶנּוּ, and then the response of HKBH: מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵך ְ...וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ...וְשָׁבוּ בָּנִים לִגְבוּלָם It is the Middah of Vittur , explains R’ Shmuel Yaakov, that will be the ultimate impetus for our Geulah .

It cannot be a mistake that these Pessukim , descrbing the plaintive cries of Rochel Imennu , and the resounding promise of HKBH, are included in the Haftorah on the second day of Rosh Hashana.

The message is clear: as we stand before the Melech Malchei Hamelachim on the Yom Hadin , we must cling to the Middah of Vittur . If we use the opportunity to be Mamlich Hashem properly, rendering our will second to His, the lessons of the Mattnos Aniyim , with their characteristic of לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, will ring in our ears. With these in mind, and the actions of Rochel Immenu as our example, we too will be Zoche not only to the promise of אֲבָל יִשְׂרָאֵל שֶׁאֵין מְכַלִּים שְׂדוֹתֵיהֶם ...לֹא אֶעֱשֶׂה כָלָה, but to a Kiyum of our ultimate dream: וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ...וְשָׁבוּ בָּנִים לִגְבוּלָם.