Rosh Hashana

I recently heard someone say that when he explained to a non-Jewish coworker that they would be out for two days due to the “Jewish New Year”, the associate remarked that he would probably be good and sick the day that he returned to work, as a two-day New Year’s celebration could only mean that double the revelry of the secular celebration in January.

Obviously we mark the New Year, on Rosh Hashana, with a very different type of holiday: ours is marked by hours spent in Shul, deep introspection, and Cheshbon Hanefesh. The realization that this day is the Yom Hadin, and that everything that will happen in the coming year is decreed on Rosh Hashana creates a very serious and almost scary atmosphere. In fact the Sefer Hachinuch, in describing our approach to Rosh Hashana, writes “U’Mitzad Shehu Yom Hadin L’Chol Chai, Rauy Lamod Bo B’Yirah Vafachad: Because it is the Yom Hadin it is appropriate to stand in fear and trepidation.” Indeed, as we take stock of our lives and confront the reality of the day, it is difficult not to find ourselves D’Yirah Vafachad.

On the other hand, however, Rosh Hashana still has a Din of Yom Tov. The Shagas Aryeh has a long Teshuvah establishing a number of proofs that there is a Halacha of Simcha on Rosh Hashana and the Mishna Berurah brings this L’halacha. The Chasam Sofer also points out that the Mishna refers to “Yom Tov Shel Rosh Hashana” when the words “Rosh Hashana” would have sufficed, indicating that these days are in fact regular Yomim Tovim and should be treated as such.

There is certainly no Machlokes in this regard, in fact the Chinuch himself first writes that Rosh Hashana should be made a Yom Tov and marked as a Moed among the Moadei Hahsana. How then are we to approach these two days? We know that there is a significant element of weightiness to the Yom Tov, but yet we are instructed to celebrate as a Yom Tov. Although we generally have an easier time with merriment—no one ever complains hat Purim is a difficult Yom Tov to appreciate—I think that when it comes to rOsh Hashana the Yom Tov aspect is more difficult for us to access. We stand in Shul and say “Mi Yichyeh U’Mi Yamus”, we hear the Shofar and the cries of the Chazzan, and then we are to go home and eat a Seudas Yom Tov, and include an element of Simcha in the day. This is something that I think many, myself included, struggle with and I would like to suggest one approach that may help us experience a different type of Rosh Hashana this year.

One of the original sources for the Simcha of Rosh Hashana appears in Sefer Nechemiah. The Navi there tells Ezra addressing a large group of Klal Yisroel that had assembled in Yerushalayim on Rosh Hashana. Many of these Jews were unfortunately less than scrupulous in some of the Mitzvos and Ezra read from the Torah in a way which seemed to upset many of them, cuasing them grief for their misdeeds. Ezra then tells them that the day is a Yom Tov and it was forbidden to weep, adding: “Lichu Ichlu Mashmanim U’Shisu Mamtakim…Ki Kadosh Hayom L’Adoneinu: Go eat fatty foods and drink sweet drinks…for today is holy to Hashem.” Clearly Ezra has instructed Bnei Yisroel to observe Rosh Hashana as a regular Yom Tov, indulging in various delicacies.

The Passuk then adds another directive: “Al Tiaztvu, Ki Chevas Hahsem Meuzchem: Do not be sad, for the joy of Hashem is your strength.” This seems to be a separate instruction: Ezra has already told them that they are forbidden from crying, and that they must eat a festive Yom Tov meal, but now he adds that they must not be sad because “Chevas Hahsem Meuzchem.” What does this mean? The logic almost seems circular: “Don’t be sad, because joy is your strength?” What is Chedvas Hashem, how does it relate to Rosh Hashana, and why would this concept keep them from being sad on Rosh Hashana as they confronted their inequities on the Yom Hadin?

The Sfas Emes, in a number of his pieces on Rosh Hashana, notes that Bnei Yisroel is not unique when it comes to the Yom Hadin—we say in Mussaf: “V’chol Ba’ai Olam Yavrun Lefanecha K’vnei Maron”—indeed all the world is judged on these holy days. That being the case, what sets Klal Yisroel aside on this day? Why are we special, more worthy than the Umos HaOlam? The Sfas Emes answers that all the other nations are judged against their will, and really without even realizing it, while we, Klal Yisroel, jump at the opportunity to face Hashem on this day, despite the risks of facing the Bochen Levavos. The Sfas Emes says that this idea is seen in the Bracha of Zichronos that we say in Mussaf. How is the Bracha of Zichronos the one that sets us aside from the Goyim? What is the secret of this section of the Teffilas HaYom? Why is this the Bracha that relates to our desire to come before Hashem on Rosh Hashana?

The Gemarah in Rosh Hashana discusses the reason for each of the three Brachos of Mussaf: Malchios, Zichronos, and Shofros. Regarding the middle Bracha the Gemarah says: “Amar Hakadosh Baruch Hu, Imru Lifanai Zichronos Kiday Sheyavo Zichronechem Lifanai L’Tova.” Hashem tells us to say the Bracha Zichronos so that our remembrances can be brought before Him for good. Let us look take a closer look at this Bracha.

The Pessukim that we mention in the Bracha of Zichronos are related to the fact that Hashem is the Zocher Kol Hanishkachos, and he uses the Zechus Avos, and other Zechuyos, to protect us. For example, it is in this Bracha that we mention the Passuk of “Zacharti Lach Chesed Neurayich,” which says that Hakadosh Baruch Hu will remember our actions of the past and bring the Geulah in their merit. This is one of the Middos of Hakodosh Baruch Hu: He is the Zocher Chasdei Avos U’Mevi Goel. But we know that Hashem certainly does not need us to remind him of this Middah, so how does the fact that we say this Bracha with these Pessukim, help bring our Zichronos Lifanav L’Tova?

Maybe the purpose of the Bracha of Zichronos is not to remind Hakadosh Baruch Hu of the Zechus Avos, but ourselves. As we stand on Rosh Hashana, weary of our own worthiness to come before the Melech Malchei Hamelachim and face his Din, we call to mind the Zechus Avos. We remind ourselves that we are Bnei Avraham Yitzchok V’Yaakov and we come before Hashem not as mere individuals, but as members of Klal Yisroel. This knowledge can certainly help reassure us, reminding us we can be Zoche B’Din even if our own Zechusim are not enough, for we can rely on the Zechus Avos. But how then does saying this Bracha cause our own Zichronos to come before Hashem L’Tova as indicated by Chazal?

I think the answer to this question is the key to the entire Yom Tov of Rosh Hashana.

When we say Zichronos, reminding ourselves that Hashem looks at us through the lens of Zechus Avos, we cannot help but see the Yom HaDin in a different light. The trepidation of our individual Din is not eradicated, but there is an added sense of relief—we have Zechus Avos to rely on. This allows us to relate to Hakadosh Baruch Hu as the Av Harachamim, for we are coming to him as Banim Lamakom. This newfound relief, and even joy, is what allows our Zichronos to come before Hashem L’Tova.

It’s not the mere utterance of words that make a difference, but the difference in attitude that this Bracha engenders. When we approach the Yom Hadin in this frame of mind, we are accessing a totally different type of relationship with Hakadosh Baruch Hu, and we have a greater chance of being Zoche B’Din.

This is why the Bracha of Zichronos is one that helps set us apart from the Umos HaOlam even as we all come Lifanav K’Bnei Maron. Only us, only the Bnei Avraham Yitzchok V’Yaakov are capable of saying this Bracha as only we have Zechus Avos to be Mazkir. While the Umos Haolam are judged on Rosh Hashana without their knowledge or against their will, we have the ability to say Zichronos and remind ourselves that we can be Zoche B’Din. This allows us to welcome the opportunity to stand K’Bnei Maron.

This may also help us understand the instructions that Ezra gave to Bnei Yisroel. He told them to go eat a Yom Tov Seduah but he was worried that due to the increased awareness of their inequities Bnei Yisroel would be disheartened and anxious. If they were unable to access the Simcha that comes with a realization that Hashem is the Av Harachamim and that they have Zechus Avos to rely on as well, they would not be able to access the power of Zichronos. Only if they distinguished themselves from the Umos Haolam, by approaching Rosh Hashana with a mix of trepidation and confidence—aware that they were lacking and required Teshuvah, but confident in the power of Zechus Avos—would they be able to stand K’Bnei Maron and be Zoche B’Din. Therefore Ezra told them: Al Teatzvu, Ki Chedvas Hashem Meuzchem: Don’t be sad, rather approach this day with the correct attitude and that itself can be your salvation. The joy of coming before Hashem is the way to be Zoech B’din—it is your strength.

This though can certainly help us all correctly approach the day of Rosh Hashsna with all its emotions.

We must be aware of our own shortcomings, and be wiling to make changes in our lives. We stand before the Bochen Levavos in trepidation, in full knowledge of the reality that “Ki Lo Yizke B’enecha Badin.”

But we also say the Bracha of Zichronos and remind ourselves that we do not stand on our own: we have Zechus Avos. We are different that the Umos Haolam and we can approach Hakadosh Baruch Hu as Banim Lamakom. This is the Chedvas Hashem that gives us strength: the very fact that we have Zechus Avos gives us the security to stand before Hashem from a place of Simcha and joy. This highlights the difference between us and the Umos Haolam and allows our Zichronos to come before Hashem L’Tova.

As we begin the Yom Hadin, let us try to appreciate the Yom Tov as a day of Simcha. Our happiness is not the result of ignorance, we are fully aware of the weightiness of the day, but it is the key to being Zoche B’Din. If we bask in the Chedvas Hashem on this day, we have a chance to come before him as Banim L’Makom and this will ensure that we are all Zoche B’din and written in the Sefer Hachaim.

On a personal note, I would like to thank all those that take the time to read and comment on these emails, and wish each of you a Ksiva V’Chasima Tova and a Gut Gebenched Yuhr. May we all be Zoche to a year of Simcha, Nachas and an ability to serve Hakadosh Baruch Hu in the coming year M’Toch Harchavas HaDaas.