Direct Connect

Our approach to each of the Yomim Tovim is largely shaped by the various Takanos Chazal that relate to each day. From the specific details of each Mitzvah to the Nusach Hateffilah, by examining the way that Chazal wished us to mark the Yom Tov we can understand how the saw the essence of each Moed. Included in these Takanos is the Krias HaTorah, and especially the Haftorah, for each day. Each Passuk or section that we are told to Lein was selected for a reason, and it is worthwhile to try and understand what our Rabanan were communicating about the Yom Tov with their selection. This is true even in the case of Rosh Hashana—a day in which the Avodas HaYom may seem obvious, difficult as it may be to perfect.

The Shulchan Aruch, based on a Gemarah in Megilah, tells us that the Haftorah for the first day of Rosh Hashana begins with the first Perek of Sefer Shmuel. The Navi there tells us of Elkana, and his two wives: Penina, who had children, and Chana, who did not. The Navi describes the anguish Chana felt as a result of her situation, and tells of the heart rending Tefillah she offered at the Mishkan one year in the hopes of having a child. When her son is then born, he is named Shmuel, reflecting the origin of his birth: “Ki M’Hashem Shealtihu.” The Perek ends with Chana fulfilling her promise to dedicate her son’s life to Avodas Hashem, delivering him to the Mishkan to be raised by Eli HaKohen.

This story, while somewhat emotional and moving, does not seem to have a clear connection to Rosh Hashana, such that it would be a natural choice for the Haftorah of the day. The Magen Avrohom, however, cites a Gemarah in Meseches Rosh Hashana that seems to explain the connection: “B’Rosh Hashana Nifkidah Sarah, Rochel, V’Chana”. It was on Rosh Hashana that these three Akaros, long unable to bear children, were Nigzar to have sons. This Gemarah is used to explain the choice for the actual Krias Hatorah—the section beginning with the words “V’Hashem Pakad Es Sarah”—and would seem to explain the Haftorah as well. What more fitting passage could there then be than the birth of Shmuel, a Nes so closely tied to this Yom Tov?

We could end our discussion here if the Hafotrah ended at this point in the story—but it doesn’t. We also Lein the first ten Pessukim of the second Perek, which begin with the words “VaTispallel Chana,” a section fittingly known as Tefillas Chana.

To be sure, the Tefillah is quite eloquent, comprised of stirring and poetic Pessukim such as “Ain Kadosh KaHashem Ki Ain Biltecha V’Ain Tzur K’Elokeynu.” Chana speaks not only of the glory of Hashem, but also the limitless nature of his power: “Hashem Maimis Umechayeh..Morish U’Meashir.” The crux of the Teffilah, however, can be found in its final Passuk, in which Chana speaks about her hopes for Shmuel’s success.

Obviosly the Teffilos of a Tzadekis such as Chana are noteworthy, and indeed there are many lessons in Emunah to be learned from these Pessukim, What is not obvious, however, is how these Pessukim are connected to Rosh Hashana. If Chazal wanted us to Lein about Shmuel’s birth because Chana was one of the three woman who were Nifkad on Rosh Hashana, they could have instructed us to stop at the end of the first Perek, why are we to continue with these final ten Pessukim, which while inspiring, do not seem directly related to the Yom Tov?

As is often the case, we must better understand the matter at hand in order to answer our question.

The Gr”A, in his Pirush on these Pessukim, makes it clear that the Teffilah of Chana is no mere poem—it is in fact a Nevuah of epic proportions. The words of these Pessukim, he explains, allude to all the Nissim that Hashem had performed, and will perform, between the times of Avrohom Avinu and Moshiach Tzidkenu. In other words, those attuned to the deeper meaning of Chana’s Teffilah are privy to a survey of the entire destiny of Klal Yisroel. The Gr”a goes on to explain each word of the Teffilah in this light.

For example, Chana uses the term “Ramah Karni Bahashem”, and the word “Karni” refers to the alternate Ayal that appeared at the Akedia, about whom the Passuk says “Ne’echaz B’vach B’Karnav”, its horn was caught in the thistle. Less illustrious points in our history are hinted at as well, with each of the four Galus represented in some way. Each word is in some way connected to a milestone or moment in our history, and indeed in our future. The final Passuk completes our story with the words “Vayarem Keren Meshicho”, a reference of course to Moshiach himself.

Taking into account the insight of the Gr”a, it is clear that Chana was Zoche to an unimaginable level of Nevuah when she uttered this Tefillah, as she spoke about things that had not occurred then—such as the Binyan Bais Hamikdash and the attack by Sancherev—and that for which we still yearn—Bias HaMoshiach. We must ask ourselves why this was the case—how did Chana become elvated to the point where she could be Zoche to such a Nevuah?

Perhaps we can answer this question by looking back at another Teffilah that Chana Davened.

When Chana returns to the Mishkan with a young Shmuel, she introduces herself to Eli Hakohen with the words “Ani HaIsha HaNitzeves Imcha BaZeh LiHispallel El Hashem”, referring to herself as the woman had previously stood near Eli and Davened to Hashem. This seems to be an interesting way to introduce ones self—would not we assume that there were many people who came to Daven at the Mishkan each year? Why would Chana assume that to be a description that would help Eli? True, they had a short encounter at that time, when Eli thought that Chana was perhaps drunk, but that had been years before, and Chana makes no mention of that episode, just that she Davened.

The Malbim explains that Chana’s original Tefillah, wherein she Davened for a son, was actually quite notable. During those days, most people did not Daven directly to Hakadosh Baruch Hu, but rather made their requests through an intermediary, such as the Kohen Gadol. When Chana came to the Mishkan and offered her Teffilos directly to Hashem, it was indeed a rare sight, one that would havre stuck in Eli’s mind. Thus, when Chana returned those years later, she introduced herself as “HaIsha HaNitzeves Imcha BaZeh LiHispallel El Hashem”, because that was indeed a unique title.

Maybe this is how and why Chana was Zoche to such lofty levels of Nevuah during her second Teffilah. So close was her connection with the Borei Olam, that in a time when common people rarely spoke directly to Hashem, she did so with conviction. When Chana offered her Teffilos she truly felt that she was Davening “El Hashem”, and a relationship with Avinu Shebashamyim no doubt ensued. We can easily understand that this connection, this deep and meaningful understanding of Tefillah, allowed Chana to reach the levels of Nevuah that the Gr”a attributes her.

This lesson, learned from Tefillas Chana, is indeed appropriate for Rosh Hashana.

The Gemarah in Rosh Hashana tells us that Hashem instructs us how to Daven on Rosh Hashana: “Imru Lifanai Malchios Kidei Shetamlichuni Alechem…” We are told to recite the Pessukim of Malchios in order to be properly fulfil the mandate of being Mamlich Hakadosh Baruch Hu on this day. This is of course the source for the Shemonai Esrie that we say in Mussaf on the Yom HaDin.

Rav Dessler, citing this Gemarah, asks a penetrating question: we all say the Pessukim of Malchios, Zichronos and Shofros each year, but it does not seem to affect us—we remain largely the same people before Rosh Hashana and after. Even when we make improvements in our lives, they are generally incremental in nature, as well they should be. But the Gemarah seems to indicate that if we say the Pessukim of Malchios we will be able to accept the Malchus of Hashem upon ourselves, an accomplishment that would presumably have a profound effect on our behavior and attitude. Why then do we not see this? The Gemarah hints at cause and effect relationship, “Imru Lifanai…Kidei”, but yet we do not see the effect, why not?

The answer, explains R’ Dessler, lies in one word: “Lifanai”. There is a condition to the cause and effect phenomenon: we must say Malchios “before” Hakadosh Baruch Hu, as though we are standing face to face with the Melech Malchei Hemelachim. If we were able to do so, to truly feel as though we were speaking directly to Hashem, the Malchios would indeed have a strong affect on us. The trouble, he notes, is that we are unable to do so. The Gemarah holds true, saying Malchios will indeed enable us to accept the Ol Malchus Shamayim upon ourselves in totality, but only if we include the element of Lifanai, Davening as though we were standing in front of Hashem Himself, and speaking directly to him.

As we have seen, this is the Midah at which Chana excelled—she understood that one can stand in front of the Melech Malchei Hemelachim and speak directly with him, beseeching Him for all one needs. By including Teffilas Chana in the Haftorah on Rosh Hashana, we see the heights one can reach if they master the art of “Lifanai.” By Davening as though she was talking directly to Hashem, Chana reached a level of Nevuah that would otherwise be unattainable.

That said, it is clear that this is a challenging feat—as R’ Dessler notes, most people cannot Daven with the element of Lifanai. Though he does not explain why this is the case, it seems that, to a large extent, we do not feel worthy of such heights. Each person knows his own shortcomings, and it is difficult to imagine that we, on the levels that we find ourselves, would be able to speak directly with Hashem, to appear personally before him. On Rosh Hashana, however, it seems that these feelings are moot.

There are several paragraphs in the Kedushas Hayom section of the Shemona Esrei said on Rosh Hashana that begin with the word “U’Vichen.” The Tur explains that the use of this word is related to the Passuk in Megilas Esther that says “U’Vichen Avo El Hamelech,” as we too are coming before the King on Rosh Hashana.

R’ Yissachar Dov of Belz points out that the end of that Passuk in the Meggilah says “Asher Lo Kadus”, which literally means “as is unfit.” By using the word U’Vichen we refewrnece the entire Passuk, noting that we can approach the king though we are in truth unworthy. That is the gift of Rosh Hashana—we are able to come before the Melech Malchei Hemelachim regardless of our stature. On this day we stand Lifnei HaMelech, and speaki directly to Him—with all the attendant benefits.

As we stand in Shul, and especially as we say Malchios, Zichronos and Shofros, we should be cognizant of this gift. If we appreciate the opportunity we have to stand in front of the Ribono Shel Olam and speak with Him directly, we will certainly be affected by the experience, and be Zoche to a Ksiva V’Chasima Tova.