King Me

Chazal were Misaken a separate Haftorah for each Yom Tov, and we assume that in doing so they sent us a message. The selection of Neviim that they tell us to Lein on any given day must in some way be connected to the day itself, and help us shape our Avodas Hayom. On the first day of Rosh Hashana, the Hafotorah comes from the beginning of Sefer Shmuel, and speaks of the events leading up to his birth and then Shiras Chana. It is easy to see how these Pessukim relate to the Yom Tov: Chazal tell us that, like Sara Imenu, Chana was Nifkad on Rosh Hashana. In addition, there is to be found within the Haftorah a strong message about the power of Teffilah—certainly appropriate for the Yom Hadin. Making the connection between the Haftorah and Rosh Hashana becomes more difficult on the second day of Yom Tov, however.

The Haftorah for the second day of Rosh Hashana comes from Sefer Yirmiya and is a meaningful set of Pessukim to be sure. The Navi speaks about the days that will follow the Geulah HaAsida, and the abject simcha that we will find as we reinhabit our homeland. Our return is described most poignantly: “B’Bechi Yavio U’Visachanunim Ovilam”. We will come in tears, but Hashem will guide us with compassion, “Ki Hayisi L’Yisroel Av V’Ephraim Bechori Hu.” As energizing and uplifting as these words are, though, they do not seem directly connected to the day of Rosh Hashana itself.

There does seem to be a connection to be found at the very end of the Haftorah, where we Lein familiar words: “Haben Yakir Li ePhraim Im Yeled Shashuim Ki Midei Dabri Bo Zachor Ezkerenu Od”. This Passuk is said as part of Zichronos in Mussaf, and of course relates to the aspect of Rosh Hashana as “Yom Hazikaron”. That said, this is a singular Passuk read last in the Haftorah—it would seem that there might be other ways to find meaning within the Pessukim read before it.

Earlier in the Haftorah we find a series of Pessukim that are quite well-known, and arouse emotion in us all. The Navi tells us: “Kol B’Rama Nishma Nehi Bechi Tamrurim Rachel Mivaka Al Baneha Me’ana L’Hinachem Al Baneha Ki Enenu”. Metzudos explains that the “Rama” is Shamayim, and the Passuk is therefore telling us that the cries of Rochel Imeinu are heard in Shamayim. She cries, and cannot be consoled, because her children are “Ainenu”, missing.

As we know, KBH responds in kind, urging Rochel to silence her cries, “Ki Yesh Sachar L’Peulaseich…V’Shavu M’Eretz Oyev”. Rochel will be rewarded for her actions as her children will return from the land of their enemies, “V’Shavu Banim L’Gvulam.”

The fact that we Lein these words, suffused with meaning and hope, on Rosh Hashana cannot be a coincidence. Perhaps it is here that we find a way to link the Haftorah to the Yom Tov.

On their face, these Pessukim are a little difficult to understand: what does it mean that Rochel is crying and that her cries are heard in Shamayim? The response she elicits is vague as well: what are her “Peulos” that bear the Schar of her children returning from the Eretz Oyev?

Most of us understand these Pessukim based on a Rashi in Parshas Vayechi which tells us that when Bnei Yisroel were being led into Galus, at the time of Nivuzradin, they passed Kever Rochel and davened there. it was at that time that Rochel cried over the Galus of here children, and was promised that her word—presumably a reference to her Teffilos—would bear fruit, “V’Shavu Banim L’Gvulam”.

To this day, Kever Rochel is a place for us all to pour out hearts out in Teffilah, hoping that to that the cries of Rochel Immenu will join ours, bringing about Geulos of both personal and national nature.

Rashi on the Pessukim themselves, however, explains these words in a different way, which alters their meaning and effect. Citing a Medrash Aggadah, Rashi tells us when Rochel raised her voice in cries that tore the heavens.

When Menashe Hamelech placed a Tzelem in the Heichal, the Avos Hakedoshim and Moshe Rabbeinu attempted to intercede on behalf of the Yidden, but to no avail. It was at this time that Rochel’s voice was heard, as she reasoned with the Kaviyachol. Rochel asked: “Whose Rachamim is greater, that of HKBH or me? It would stand to reason that the Rachmanus of HKBH is greater.” Rochel then spoke of the Rachmanus she had when she gave Leah the Simanim so that she could marry Yaakov without embarrassment. If she, a Basar V’Dam, could bring her “Tzara” into her home, so to should the Melech Rachaman look past the “Tzara” that his children brought into the Mikdash.

According to this approach, the “Peulah” that has Schar is the act of Rochel giving the Simanim to Leah: because Rochel committed this act of Rachmanus, she was able to spur the Rachmanus of HKBH, leading to the promise of “V’Shavu Banim L’Gvulam”.

In changing the subject of Rochel’s cries, we must adjust our understanding of the Navi’s words, giving rise to some questions. According to Rashi, Rochel was crying, and indeed pleading with Hashem, during the times of Menashe. At that time, Bnei Yisroel was still living in Eretz Yisroel and the Bais Hamikdash still stood. If so, what is meant by the words “Al Baneha Ki Enenu”? Her children were not on the way to Galus, as the other Pirush on this words suggests, who then was Enenu?

In a similar vein, we must understand the way HKBH responds to Rochel. If these cries took place as Bnei Yisroel was being led into Galus, it is understood that Rochel is promised “V’Shavu M’Eretz Oyev…V’Shavu Banim L’Gvulam”. But if the cries were in response to the Tzelem that Menashe put in the Heichal, how are we to understand these words? Why did Hashem speak about Geulah in response to the cries of Rochel and her reasoning regarding Rachamim?

Perhaps we can answer these questions if we better understand what happened when the Tzelem was placed in the Mikdash.

The Gemara in Meseches Gittin speaks about various ways in which we decreased our Simcha after the Bais Hamikdash was destroyed. One such change was that Chassanim no longer donned a crown known as a “Kelilah”. The Gemara brings a Passuk in Yechezkel that teaches this Halacha “Haser Hamitznefes V’Harem HaAtara.” The Gemara explains these words based on a Drasha: when the Mitznefes of the Kohen Gadol is removed, because the Mikdash is destroyed, all Ataros must be removed, including the Kelilah.

Later on, the Gemara seeks an explanation for the closing words of that Passuk: “Zos Lo Zos Hashefela Hagbei V’Hagavoah Hishpil”, which are literally translated to mean “this will no longer be, that which is low shall be raised and that which is raised shall be low.” The Gemarah explains that when Hashem said “Haser Hamitznefes V’Harem HaAtara”, the Malachim asked: “Zos Lahen L’Yisroel SheHikdimu Lifanecha B’Sinai Na’aseh L’Nishma?” How could this happen to those who said Na’aseh before Nishma? HKBH answered them: “Lo Zos Lahen L’Yisroel SheHishpilu Es HaGavoah V’Hgibihu Es HaShafel V’Hemidu Tzelem B’Heichal”. This, the injunction of “Haser Hamitznefes V’Harem HaAtara” is what happened to the Yisroel that lowered the lofty and raised the lowly when they put a Tzelem in the Heichal.

The Maharal, in Netzach Yisroel, explains the exchange between HKBH and the Malachim, and its connection to the words “Haser Hamitznefes V’Harem HaAtara” a way that only he can.

The Mitznefes of the Kohen Gadol was a symbol of the lofty level of Bnei Yisroel, which Maharal calls “Madreigah Elokus”. Because we are on that level, we ourselves can wear crowns like the Kelila, which shows that there is an element of Malchus in us as well. When we lose the element of Malchus, because the Madregiah Elokus is diminished, however, we can no longer wear a crown at all. By way of a Mashal, the Maharal notes that there can only be officers when there is a ruler—if there is no supreme leader, those below that rank lose stature as well. Therefore, when the Kohen Gadol wears his Mitznefes, testifying to the health of our “Madreigah Elokus”, we can wear an Atara, which denotes our personal stature. When we stood at Har Sinai and proclaimed “Na’aseh V’Nishma” we demonstrated our priorities: to place the Dvar Hashem before anything else. It was at then that we attained the “Madreigah Elokus” that allowed us to wear an Atara. In fact, Chazal tell us that at that exact moment, legions of Malachim swooped down, placing crowns up our heads. Many years later, when Hashem instructed us to remove our Atara, the Malachim refered to this moment, asking: “Zos Lahen L’Yisroel SheHikdimu Lifanecha B’Sinai Na’aseh L’Nishma?”

HKBH answered that we had lost our Madreiga Elokus: “Zos Lahen L’Yisroel SheHishpilu Es HaGavoah V’Hgibihu Es HaShafel V’Hemidu”. We had placed a Tzelem in the Heichal, showing our disregard for the Dvar Hashem, lowering the lofty and raising that which is to be denigrated. In so doing, we were no longer worthy of wearing an Atarah, and therefore once the Mitznefes was taken from the Kohen Gadol, we were to remove any of our kingly vestments as well.

Perhaps we can use this concept to explain the words of the Navi.

When Menashe placed the Tzelem in the Heichal, Rochel wept “Al Baneha Ki Aienu”, because her children were not there. As we have seen, there are two Yisroels, those that said “Na’aseh V’Nishma” and those that placed a Tzelem in the Heichael: “Zos Lo Zos”, they are not the same. Rochel was crying because her children, Klal Yisroel in their loftiest sense, was not there. She knew that they had strayed, that they had lost their Madreiga Elokus, and so she pled with HKBH for Rachamim. There was no excuse for their behavior, and they could be spared only through Rachmei Shamayim.

Hashem responded to Rochel: “Yesh Sachar L’Peulasych…V’Shavu M’Eretz Oyev”. We know that the Oyev is the Yetzer Harah, and so the words of Hashem can be understood as follows: Your actions, Rochel, will have repercussions, because your sons will return from the Eretz Oyev, from their mistaken ways. This promise is repeated, “V’Shavu Banim L’Gvulam”, they will return to their borders, to their original stature.

Rochel understood that the Yisroel that placed the Tzelem in the Heichal was a different Yisroel than the ones who stood at Har Sinai: “Zos Lo Zos”.

Do we?

On Rosh Hashana we focus on the Avodah of being Mamlich the Ribono Shel Olam, reaffirming our understanding that he is the supreme force that created this world and affects everything that occurs within it. In so doing, however, we must keep in mind that we are also being Mamlich ourselves. Our commitment to the Malchus of HKBH above all else instills within us a Madreigah Elokus, a lofty and kingly state.

On Rosh Hashana, then, we can reclaim the crown that is rightfully ours. We must remind ourselves that Zos Lo Zos, even when we stumble, it’s not the real us, another Yisroel exists. We can find that other Yisroel If we focus on uplifting that which is holy, and lowering that which is mundane, in an effort to restore the primacy of Malchus Shamayim. Then, we will be well on our way home from the Eretz Oyev in which we find ourselves which will in turn will lead to a day in which we feel the warm embrace of HKBH as he welcomes us back to our Gevulim.