Inner Strength

Rosh Hashana is a Yom Tov that elicits many different feelings. There is of course a sense of trepidation as we approach the Yom Hadin, with the knowledge that the outcome of our Rosh Hashana will affect the entire coming year. That said, we know that we are also supposed to feel a certain amount of security and confidence that we will succeed, knowing, as the Navi tells us that “Chedvas Hasehm Hi Meuzchem”.

At the same time, there is really only one Mitzvah that we are Mechuyav in during Rosh Hashana: Tekias Shofer. In fact, the Rambam does not even have a section entitled “Hilchos Rosh Hashana”, he includes the Halachos of Shofar with those of Lulav and Sukkah. We know, however, that while Shofar is the only Mitzvas Asei of the Yom Tov, there is another significant aspect of the Avodas HaYom: to be renew the Malchus of Hakadosh Baruch Hu and our fealty to his reign. This is a thread that runs throughout all the Teffilos HaYom, and it is an aspect of the Yom Tov spoken about at length in Seforim from all streams of thought.

It would seem then that our objective is to merge all of these elements into a cohesive approach to these two days. This is far from an easy task, and certainly cannot be achieved without serious preparation and work. In an effort to begin this process, however, it may be helpful to examine the words of Chazal and try to see how they viewed the day.

The concept of using Rosh Hashana to focus on the Malchus of Hakadosh Baruch Hu is not apparent from the Pessukim, but is clearly defined by Chazal. The Gemarah at the end of Meseches Rosh Hashana brings a Braisa which tells us how Hashem defines the Avodas HaYom: “Amar Hkb”h, Imru Lifani B’Rosh Hashana Malchius Zichronos V’Shofros”, Hashem Himself tells us to say Malchius Zichronos and Shofros on Rosh Hashana. The Briasa continues, explaining why each one is important: “Malchios K’dai Shetamlichuni Alechem, Zichronos K’dai SheYavo Lifani Zichronechem L’Tova, U’Bima B’Shofar.”

While this Braisa is clearly the source for the concept of being Mamlich Hakadosh Baruch Hu on Rosh Hashana, for it explains that this is the purpose of saying Malchios, there are a number of details that must be understood.

First, the Braisa tells us that Hashem says “Imru Lifanei…Kiday”, that we should say Malchios so that we will be Mamlich Him. Why is the “Amira” necessary? If the main focus of the day is the Malchus of Hakadosh Baruch Hu, we should be told “Tamlichuni Alechem” Why is it necessary to say the Bracha of Malchios in order to “K’dai Shetamlichuni Alechem”?

Also, why does the Braisa mention that these things should be said “Lifani”, before Hashem? What can we do that is not in front of the Yodea Ta’alumos? Why are we specifically told to say Malchius Zichronos and Shofros “before Hashem?”

Lastly, the Braisa concludes “U’Bima B’Shofar”, which literally means “And how? With the Shaofar.” This certainly requires explanation: Hashem told us to say Malchios and Zichronos in order to be Mamlich Him and have our Zichronos remembered “L’Tova”. What is meant by the words “U’Bima B’Shofar”? What does the Shofar add that we could not accomplish through saying Malchios and Zichronos? It seems that there is an additional element needed that can only be achieved with the Shofar. Surely we must understand what this is.

Because these words of Chazal are the focus of our Avodas HaYom, it is certainly worthwhile to try and understand them to their fullest.

The truth is that the words of this Braisa appear elsewhere in the Gemarah, earlier in the Mesechta, as part of a longer passage. There, the Gemarah is discussing the various times of the year during which the world is judged, besides the general judgment of Rosh Hashana: on Pesach we are judged for grain, on Shavuos for the fruits of the tree and on Sukkos for rainfall. The Braisa there tells us how Hashem instructs us to achieve a positive judgment in each of these areas using the Avodah in the Bais HaMikdash: on Pesach we bring the Omer, on Shavuos the Shtei HaLechem, and on Sukkos the Nisuch HaMayim. The Braisa concludes with the words we discussed above: “Imru Lifani B’Rosh Hashana Malchius Zichronos V’Shofros”

It seems then that the Avodah of Rosh Hashana, which is done through Malchios, Zichronos and Shofros, is comparable to the Avodos discussed earlier in the Braisa: the Ome, Shtei Halechem, and Nisuch HaMayim. This is itself confounding: the other approaches to Din are all Avodos done in the Bais Hamikdash itself, as opposed to Malchios, Zichronos and Shofros which are done only by the Yachid. It would perhaps be understandable that these sorts of Avodah could affect our Din in the areas of grain, fruit and rain, but how are they relatable to the Teffilos of Rosh Hashana?

A closer look at these Avodos, however, may allow us an insight into the message of this Braisa.

If we think about it, the Omer, Shtei Halechem and Nisuch Hamayim may in fact be the least likely sources of Bracha: each of these Korbanos has at least one aspect that makes it appear much less Chashuv than other Avodos.

The Omer, is brought from barley, which Chazal tell us is Machal Behema, animal food, as opposed to wheat, which is used for human consumption. In addition, it is not even brought on the Moed itself—it is brought on the first day of Chol Hamoed Pesach. One would certinaly assume that a Korban that was vital to ensuring a bountiful crop in the coming year would be brought at a more auspicious time and made of more respectable grain.

Similarly, the Shtei Halechm, while brought on Shavuos itself and indeed made of wheat, are Chametz. The Passuk in Parshas Vaiykra clearly tells us “Kol Hamincha Asher Takrivu LaHahsem Lo Sa’aseh Chametz” yet the Shtei Halechem are an exception. Clearly there was a reason that the Torah did not want Korbanos to be made of Chametz—perhaps owning to the connection between Chametz and Ga’avah—but in this case we are told that we specifically must bring the Korban from Chametz. Also, the connection between the Shtei Halechem and Perios HaIlan, which we are told the Korban affects, it itself questionable: why bring the Korban from wheat if it is to influence the growth of fruit?

While it is easier to see the connection between Nisuch HaMayim and the amount of rainfall for the coming year, the Avodah is not even clearly mentioned in the Torah—Chazal learn it from extra letters found in various Pessukim. Additionally, the medium used, water, is readily available and free for the taking in most cases—surely there coul be a more Chashuv means to serve Hashem. Yet we see that it was this Avodah that would help determine how much rainfall the world would see that year—one of the most important keys to our survival. Perhaps, though, these questions themselves are the key to understanding the final words of the Braisa: “Imru Lifani B’Rosh Hashana Malchius Zichronos V’Shofros.” Yes, each of the Korbanos mentioned in the Briasa have elements that seem to detract from their Chashivus, yet Hashem Himself tells us that, if done properly, they are the key to achieving a favorable Din in the areas to which each is related. We see then that the message of the Braisa is that the means of the Avodah are not nearly as important as the thought and emotions put into it.

If, when we bring the Omer, we recognize that our success in the fields is determined by this Korban, and inject the proper Kavanos and emotions into the Avodah, it matters not that the Korban is made of mere barely and brought on a Chol HaMoed morning. The same is true of the Shtei HaLechem and the Nisuch HaMayim: the apparent detractions from the Chashivus of the Korbanos are negated by the Kavanos and Kochos that we may inject into them.

The same is true on Rosh Hashana as well: Hashem tells us “Imru Lifani B’Rosh Hashana Malchius Zichronos V’Shofros”, there is a clear Avodas HaYom which is accomplished through mere speech in the form of Teffilah. But if we do this Avodah correctly, with the proper emotions and intentions, we can achieve the goal of “K’dai Shetamlichuni Alechem”. It doesn’t matter that we may not be the best Kelim for the Avodah, or that we may feel unready to truly accept the Malchus of Hashem—the promise of the Braisa is that through these words, through the prescribed Avodah, we can indeed be successful.

This notion is reinforced by the final words of the Braisa, which actually represent the words of Hakadosh Baruch Hu: “U’Bima B’Shofar”.

There is another Gemara in Rosh Hashana that discusses the types of horns that can be used for the Shofar. The Gemarah tells us that the horn of a cow may not be used because the principal of “Ain Kateygar Na’aseh Sanegar” applies to the connection between the cow and the Egel HaZahav: we don’t want to relate the Mitzvah of Shofar to this Chet. A discussion of this principle ensues, and the Gemarah concludes that it applies only “B’fnim”, inside the Kodesh Hakodashim and not “B’chutz”, other areas of the Bais Hamikdash. Though the question is raised that Shofar is not “L’finim” it is “B’Chutz” by definition, the Gemarah explains that “Kivan D’Lizikaron Hu, K’Bifnim Dami”, since the purpse of the Shofar is Zikaron, it is as if it is Bifnim. This is a statement which certinaly requires explanation: what is the Zikaron of Shofar and why does that render it K’Bifnim and therefore subject to the Klal of “Ain Kateygar Na’aseh Sanegar”?

Rav Hutner, in Reshimos HaLev, explains that the reason we don’t bring a Katagor into the Kodesh HaKodashim is because that spot, between the Badei HaAron, represents the essence of “V’Shachanti B’Socham”. These words tell us that there is an element of Hashra’as HaShechina in each of us that exists regardless of the physical manifestation of a Mishkan or Bais HaMikdash. Because that location is so closely related to the inner, and most basic, Kedusha to which each of us is Zoche, we do not wish to bring any reminder of our Avieros into the Kodesh HaKedoshim.

The Middah of Zikaron, to which we are Zoche on Rosh Hashana, is similar, explains Rav Hutner. The Zikaron goes back to the original time of Brias HaAdam—which actually took place on Rosh Hashana, as we say “Zeh HaYom Techilas Ma’asecha”—a time at which we had not yet been besmirched by Chet and we therefore Kulo Kadosh. It is this underlying potential that we wish to remind Hashem of as we stand before him on the Yom HaDin, and it is therefore unbecoming to use a Shofar of a Par which would be reminiscent of the Egel. This is why the Gemarah considers the Shofar to be Bifnim—it is used to recall our latent Kedusha.

As we come to Rosh Hashana we know the task that lies ahead of us: we must be Mekabel anew the Malchus of Hashem, restoring the primacy of his reign to its rightful place in our lives. This is a daunting challenge and we may really not feel up to it—both because we know our deficiencies and because, aware of His glory, we feel unworthy of being Mamlich the Melech Malchei HaMelachim. That is why Hashem himself tells us: “Imru Lifani B’Rosh Hashana Malchius Zichronos V’Shofros”. As we learned from the other Yomim Tovim, because this is the Avodas HaYom the emotions and thought put into it matter much more than the means. In case we still feel unworthy, we are told “U’Bima B’Shofar”, the lone Mitzvas Asei of Rosh Hashana is one that itself speaks to our inner Kedusha and our potential for greatness: “Kivan D’Lizikaron Hu, K’Bifnim Dami.”

As we stand in Shul, ready to hear the sound of the Shofar and then say the Brachos of Malchios, Zichronos and Shofros, let us remember that these are the tools given to us by Hashem Himself, the means to not only be Mamlich Him, but also to achieve the goal of “SheYavo Lifani Zichronechem L’Tova”.

May we all be Zoche to our own Zichronos being L’Tova, and merit a Kesiva V’Chasima Tova amongst all of Klal Yisroel.