Covered Up

Kapital 81 begins with the words “Lamenatzeach Al HaGitis L’Asaf” and is said each week as the Shir Shel Yom for Thursday. Familiar as these Pessukim might be, there is something of a disagreement as to their theme. Radak explains that the Kapital is about Yetzias Mitzrayim—a song of Shevach for the Nissim that forged our nation. Sforno, however, notes that these Pessukim are written for the Bnei Golah, teaching us “Aich Yisnaheg BaGolah L’Maher HaGeulah”. This Perek is a primer of sorts, revealing to us how to shorten the interminable Galus. While these two opinions may seem divergent, perhaps we can develop an approach that merges them, based on a unique aspect of this Perek.

In most Kehilos the Shir for the corresponding day of the week is said each day, regardless of any special calendar date. According to Minhag HaGr”a, however, a special Shir Shel Yom is assigned to each Yom Tov, and the Shir for Rosh Hashana is this Perek. This is perhaps not surprising given one of the early Pessukim in the Kapital: “Tiku B’Chodesh Shofar B’Kesseh L’Yom Chageinu Ki Chok L’Yisroel Hu Mishpat L’Elokei Yaakov.”

Rashi, on this Passuk, makes reference to a Gemara in Rosh Hashana which makes a Drasha: “Eizehu Chag SheHachodesh Miskaseh Bo…Zeh Rosha Hashana”. Rosh Hashana, which coincides with Rosh Chodesh when the moon is “hidden”, reffered to as the Kesseh L’Yom Chageinu, and this therefore the subject of this Passuk. interestingly, at the beginning of the Perek Radak mentions that this Shir was said in the Mikdash on Rosh Hashana, but it is not mentioned in either of the two sources that list the various Shiros. That said, this Passuk certainly supports the Minhag to say this Kapital on Rosh Hashana.

Although this is perhaps the most overt connection between this Perek and the Yom HaDin, there seem to be additional links as well.

Radak, in his introduction to the Perek notes that the end of the Avodas Perech in Mitzrayim—known as the Bittul HaAvodah—was Rosh Hashana. According to the approach that the main purpose of this Perek is to give Shevah V’Hoda’ah about Yetzias Mitzrayim, this establishes another important link between the Pessukim and the Yom Tov: it was on this day that Bnei Yisroel began to taste the beginnings of Cheirus, as they were no longer enslaved.

There is another interesting connection between the words of this Mizmor and Rosh Hashana to be found as well.

The Passuk tells us: “Eidus B’Yehosef Samu B’Tzeiso Al Eretz Mitzrayim S’fas Lo Yadati Eshma”. The word “Yehosef” is uncommon, but the Gemara in Sotah tells us that because Yosef Hatzaddik was Mekadesh Shem Shamayim in private, an extra letter was added to his name and he is referred to here as “Yehosef”.

With this in mind, Rashi explains the Passuk based on a Gemara in Rosh Hashana which lists a number of things that happened on Rosh Hashana. For example, Sarah Immenu, Rachel Immenu and Chana were all “Nifkad” on Rosh Hashana and conceived their sons. Similarly, the Gemara tells us: “B’Rosh Hashana Yatza Yosef M’Bais HaAssurin”. The day on which Yosef was whisked from prison to the Bais Pharoah was Rosh Hashana. The words “B’Tzeiso Al Eretz Mitzrayim” are now understood: the Passuk speaks about this transition from prison to Mishna L’Melech, all of which took place on the “Kesseh L’Yom Chageinu”.

This Gemara of course explains the words of the Mizmor, but we must understand its message. Why was Yosef freed from prison on Rosh Hashana specifically, and why do we need to know that this was the case? Obviously it was not a coincidence that the episode with Pharaoh took place on the first day of Tishrei, but why do Chazal see fit to tell us that it did? What does the face that “B’Rosh Hashana Yatza Yosed M’Bais HaAssurin” teach us about the Yom HaDin?

In addition, we must understand how these various Gemaros align with the general theme of this Perek, as articulated by both Radak and Sforno. Why does this Perek, which is focused on either Yetzias Mitzrayim or the lessons of “Aich Yisnaheg BaGolah L’Maher HaGeulah”, have so many connections to Rosh Hashana? What is the link between Yetzias Mitzrayim, or the Geulah HaAsida, and Rosh Hashana? Obviously according to Radak there is a connection between the Bitul HaAvodah and the Yom HaDin, bit this must itself be understood: why did the Avodas Perech end on Rosh HaShana?

Perhaps we can answer these questions if we better understand a Chazal we have already mentioned.

“Tiku B’Chodesh Shofar B’Kesseh L’Yom Chageinu…Eizehu Chag SheHachodesh Miskaseh Bo…Zeh Rosha Hashana.” The Gemara tells us that the Passuk refers to Rosh Hashana by this name because the moon is covered on the first of the month. Why? While it is of course true that there is no visible moon on Rosh Hashana, why is this notable? What does the fact that Rosh Hashana is the “Chag SheHachodesh Miskaseh Bo” tell us about the Yom HaDin?

As we know, the Levana was originally created to be the same size as the sun, and it was only after it complained to HKBH about this that it was made smaller. We know, however, that it the moon eventually be restored its original size in Acharis HaYamim. R’ Tzodok HaKohen, in Risisei Layla, explains that in this way the Levana and Klal Yisroel are linked to one another. We also lost our stature but look forward to the day on which it will be restored. In fact, we speak about this link each month in Kiddush Levana when we say: “SheHem Asidin L’Hischdesh Kamosah”. Both Klal Yisroel and the Levana will enjoy the same benefits of the Geulah.

R' Tzadok goes on to explain this concept on a deeper level.

There is a key difference between the sun and the moon: whereas the sun gives off its own light, the light of the moon is merely a reflection of the sun. Because this is true, when the moon is uncovered it gives off no light as opposed to the sun which gives off light at all times, even if it isn’t seen. Therefore, when the Levana is uncovered it gives off an Ohr Chadash, a new light that did not exist previously. This, explains R’ Tzadok, is the mark of a being that is Mekabel everything from an outside source.

Bnei Yisroel, he continues, is the same way. We are Mekabel everything from HKBH, thgrough the Ohr HaTorah, and in that way we are similar to the moon. This, explains R’ Tzadok, is why HKBH created the Yetzer Hara: only if there are times when our light is covered can an Ohr Chadash ignite. We all experience times of darkness in the Ruchnias areas of our lives, but this in turn allows for an Ohr Chadash to glow when we emerge.

The same is true of Galus, explains R’ Tzadok. Just as there are periods of separation built into a married couples lives, HKBH created a concept of Galus so that an Ohr Chadash may be revealed through Geulah. Becase we are Mekabel from HKBH, like the moon is Mekabel from the sun, the darkness of Galus gives way to the Ohr Chadash of Geulah.

Perhaps, based on this empowering idea, we can answer some of our questions.

Rosh Hashana is the first day of the Aseres Yimei Teshuva, yet we do not say Viduy or really focus on Teshuva itself. Rather, this Yom Tov can be seen as a way to create a mindset that will carry us through to Yom Kippur. The message of this Kapital can help us do just that.

We are reminded of two important milestones that took place on this date: the Bittul Avoda and the release of Yosef HaTzadik from prison. Each of these were moments of Geulah, times at which the darkness was pushed aside, and an Ohr Chadash allowed to emerge. What is interesting, however, is that neither was a complete Geulah: the Yidden were still in Mitzrayim—to be freed only a few months later—and Yosef was still far from his father’s home. Perhaps, however, this fact highlights their message: we need not experience complete Geulah for the Ohr Chadash to peek through. Even a partial removal of the Chosech allows light to emerge.

Rosh Hashana is the Chag SheHachodesh Miskaseh Bo, teaching us that darkness, moments of Kisuy, are part of the Briah. They exist so that we may emerge stronger, shining brightly. As we confront our shortcomings during these next ten days, we must remember that whatever darkness we perceive is there so that we may emerge. The Pessukim also tell us about the Bittul Avodah and the Yetzias Yosef M’Bais HaAssurin to remind us that even incomplete Geulah is notable—even a slight improvement dispels the Kissuy and allows the Ohr Chadash to radiate.

In this way we can understand the approaches of Radak and Sforno in tandem. The lessons of Yetzias Mitztayim allow us to understand how to live in Glaus. If we take into account the messages of these Pessukim we will be able to improve ourselves so that the Geulah may come and allow the Ohr Chadash to burn brightly. The lesson of Chag SheHachodesh Miskaseh Bo itself teaches us Aich Yisnaheg BaGolah L’Maher HaGeulah.

As we begin the new year, we must try to find ways to push the cover back, even a little bit, so that our own Ohr Chadash can be revealed. If we are successful in doing so we are sure to be written L’Alter L’Chaim Tovim U’Leshalom and can anticipate a year in which the promise of SheHem Asidin L’Hischdesh Kamosah is finally fulfilled.