Rosh Hashana – Moments of Silence

בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ

בְּשַׁבָּת זִכְרוֹן תְּרוּעָה, מַזְכִּירִין אֲבָל לֹא תּוֹקְעִין

The Torah discusses the Yom Tov of Rosh Hashanah in several places, most notably among the other Moadim mentioned in Parshas Emor. There, the Pessukim describe the Yom Tov as follows: בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ. There are three separate terms used to describe first day of the seventh month: it is called a שַׁבָּתוֹן, a זִכְרוֹן תְּרוּעָה and a מִקְרָא־קֹדֶשׁ. Obviously, each of these terms has a particular meaning, and Chazal teach us why each one is used.

The Mishna in Rosh Hashana teaches: יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת בַּמִּקְדָּשׁ הָיוּ תּוֹקְעִין אֲבָל לֹא בַּמְּדִינָה, if the first day of Rosh Hashana falls out on Shabbos, the Shofar is blown only in the Bais Hamikdash, and nowhere else. The Medrash Rabba, on the words בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ , asks a question on this Halacha: אִם דְּבַר תּוֹרָה הוּא יִדְּחֶה בַּגְּבוּלִים אִם אֵינוֹ דְּבַר תּוֹרָה אֲפִלּוּ בַּמִּקְדָּשׁ לֹא יִדְּחֶה. If the Mitzvah of תְּקִיעַת שׁוֹפָר is a מִצְוָה דְּאוֹרָיְתָא, it should be דּוֹחֶה שַׁבָּת in all cases and the Shofar should be heard everywhere, and if it is only a מִצְוָה דְּרַבָּנַן, then it shouldn’t be דּוֹחֶה שַׁבָּת in the Bais Hamikdash either. Why then do we have this middle ground of בַּמִּקְדָּשׁ הָיוּ תּוֹקְעִין אֲבָל לֹא בַּמְּדִינָה?

The Medrash answers that although the Passuk in Emor refers to Rosh Hashana as a זִכְרוֹן תְּרוּעָה , the Passuk in Parshas Pinchas, when discussing the Korbanos the Yom Tov, uses the term יוֹם תְּרוּעָה. Based on this, the Medrash makes the following Drasha: בִּזְמַן שֶׁבָּא בְּשַׁבָּת זִכְרוֹן תְּרוּעָה, מַזְכִּירִין אֲבָל לֹא תּוֹקְעִין. When Rosh Hashana falls during the week, it is indeed a יוֹם תְּרוּעָה, a day on which the Shofar is heard. When it comes on Shabbos, however, it is only a day of זִכְרוֹן תְּרוּעָה , as there is no תְּקִיעַת שׁוֹפָר.

The Medrash seems to be telling us that there are two types of Rosh Hashana, a יוֹם תְּרוּעָה and a זִכְרוֹן תְּרוּעָה , and that Torah planned, so to speak, for each of them. the fact that there is no תְּקִיעַת שׁוֹפָר on רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת is not coincidental—it was part of the establishment of the Yom Tov itself that some years would be a יוֹם תְּרוּעָה and some a זִכְרוֹן תְּרוּעָה .

It is important to note that the Gemara in Rosh Hashana asks an obvious question on this Drasha: אִי מִדְּאוֹרָיְיתָא הִיא, בַּמִּקְדָּשׁ הֵיכִי תָּקְעִינַן? If indeed the Passuk implies that Shabbos is meant to be a זִכְרוֹן תְּרוּעָה, without תְּקִיעַת שׁוֹפָר, this should be true in the Bais Hamikdash as well? Why, then, does the Mishna tell us בַּמִּקְדָּשׁ הָיוּ תּוֹקְעִין? Further, the Gemara points out that תְּקִיעַת שׁוֹפָר is not a Melacha but a Chachma and would therefore not even be an אִסּוּר דְּאוֹרָיְתָא. Why, then, would the Passuk refer to Shabbos be a זִכְרוֹן תְּרוּעָה? If there is no אִסּוּר דְּאוֹרָיְתָא, then מִן הַתּוֹרָה there should be תְּקִיעַת שׁוֹפָר even on Shabbos?

The Gemara therefore explains that the Drasha is not the reason for the Halacha. Rather, מִדְּאוֹרָיְיתָא מִישְׁרֵא שְׁרֵי, וְרַבָּנַן הוּא דִּגְזוּר בֵּיהּ, the fact that there is no תְּקִיעַת שׁוֹפָר on Shabbos is a גְּזֵירָה דְּרַבָּנַן because it is possible that one may wish to bring his Shofar to a בָּקִי in order to learn how to blow, and the רַבָּנַן had a concern: שֶׁמָּא יַעֲבִירֶנּוּ ד׳ אַמּוֹת בִּרְשׁוּת הָרַבִּים. This Halacha, the Gemara adds, does not only apply to תְּקִיעַת שׁוֹפָר, it applies to other Mitzvos as well: וְהַיְינוּ טַעְמָא דְלוּלָב, וְהַיְינוּ טַעְמָא דִמְגִילָּה.

Although the Gemara and the Rambam, conclude that the lack of תְּקִיעַת שׁוֹפָר on רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת is in fact due to the גְּזֵירָה דְּרַבָּנַן of שֶׁמָּא יַעֲבִירֶנּוּ, the fact remains that there is a Drasha, brought by the Medrash, that tells us בִּזְמַן שֶׁבָּא בְּשַׁבָּת זִכְרוֹן תְּרוּעָה. This seems to indicate that even מִדְּאוֹרָיְיתָא there is an element of זִכְרוֹן תְּרוּעָה whenever Rosh Hashana falls on Shabbos. How are we to understand this? Why did the Torah anticipate that there would be years in which there would be no יוֹם תְּרוּעָה and only a זִכְרוֹן תְּרוּעָה?

To answer this question, it may be helpful to consider another Drasha related to the words זִכְרוֹן תְּרוּעָה.

There is a Memra, earlier in the Medrash on the words בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ which tells us that HKBH says to Klal Yisroel: בָּנַי, אִם אַתֶּם מְבַקְּשִׁים לִזְכּוֹת לְפָנַי בַּדִּין בַּיּוֹם הַזֶּה, תִּהְיוּ מַזְכִּירִין זְכוּת אָבוֹת וְאַתֶּם זוֹכִין לְפָנַי בַּדִּין. If we wish to be זוֹכֶה בַּדִּין on Rosh Hashana, we should mentioned the זְכוּת אָבוֹת. The Medrash continues, explaining that each of the Avos is referenced in this Passuk, reinforcing the importance of זְכוּת אָבוֹת on this day. As part of this explanation, the Medrash tells us: זִכְרוֹן תְּרוּעָה, זֶה יִצְחָק, שֶׁנֶּאֱמַר וַיַּרְא וְהִנֵּה אַיִל.

As we know, Yitzchok Avinu has a particular connection to תְּקִיעַת שׁוֹפָר, which, in many ways, is rooted in the אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו that was brought in his stead. Here, the Medrash teaches that Yitzchok is also connected to the times when there is no תְּקִיעַת שׁוֹפָר, when we have a זִכְרוֹן תְּרוּעָה rather than a יוֹם תְּרוּעָה. How can we understand this? If Yitzchok Avinu is linked to the sound of the Shofar, which comes from the אַיִל, how is he also connected to the lack of תְּקִיעַת שׁוֹפָר that accompanies יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת? How can we understand the words זִכְרוֹן תְּרוּעָה, זֶה יִצְחָק?

It seems that a deeper understanding of the essence of Yitzchok Avinu may allow us new insight into this Medrash.

The Passuk in Mishlei says גִּיל יָגִיל אֲבִי צַדִּיק וְיוֹלֵד חָכָם יִשְׂמַח בּוֹ, which implies that there is great joy when a Tzaddik bears a son. The Tanchuma, at the beginning of Parshas Toldos, tells us that Shlomo Hamelech wrote there words with a specific intent: לֹא אֲמָרוֹ אֶלָּא כְּנֶגֶד יִצְחָק, שֶׁבְּשָׁעָה שֶׁנּוֹלַד יִצְחָק, הָיוּ הַכֹּל שְׂמֵחִים. These words, explains the Medrash, refer to Yitzchok Avinu, whose birth brought great joy. This Simcha was not limited to the physical world, however, rather it pervaded the entire universe: the שָׁמַיִם וָאָרֶץ, חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת were all overjoyed.

The Medrash continues, explaining the reason for this boundless joy: שֶׁאִלְמָלֵא לֹא נִבְרָא יִצְחָק, לֹא הָיָה הָעוֹלָם מִתְקַיֵּם. If not for Yitzhok Avinu, says the Medrash, the world could not continue to exist. The Medrash supports this statement with a Drasha based on the words אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי which related to Yitzchok Avinu, about whom the Passuk says וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק.

How are we to understand this Medrash? Why does Yitzchok Avinu represent the continuity of the entire world, to the extent that the שָׁמַיִם וָאָרֶץ, חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת all rejoiced in his birth? Why is it true that אִלְמָלֵא לֹא נִבְרָא יִצְחָק, לֹא הָיָה הָעוֹלָם מִתְקַיֵּם?

R’ Yonnason Shteif, in a Drash to Parshas Toldos, speaks about the connection between fathers and sons, noting that this bond is strongest when the son follows in the ways of his father. Therefore, when the Torah says וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן־אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת־יִצְחָק, it is clear that Yitzchok hewed very closely to the path of Avorohom, emulating his father’s ways. This may not seem instinctive, given what we know about the Avos Hakedoshim, but R’ Sfteif explains how it was the case

Avrohom’s entire existence was given over to bringing the name of Hashsem to the masses. He sought only to teach as many people as possible that HKBH was, is, and will be, the מַנְהִיג לַבִּירָה, the קוֹנֵה שָׁמַיִם וָאָרֶץ and therefore the עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים. This mission is alluded to by the words וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן, which Chazal tell us refers to the many people whom Avrohom brought תַּחַת כַּנְפֵי הַשְּׁכִינָה, teaching them the realities of the world.

With all of this, continues R’ Shteif, there was still much work to be done. As hard as Avrohom worked, there was no way for him to be successful to the very end, to ensure that the entire world knew of the existence of Hashem, and the realities of Hashgachas Hashem. He therefore wished for his son, Yitzchok, to follow in his ways and continue his legacy. We do not however, see anywhere in the Torah that this was the case—Yitzchok Avinu seems to have been involved in his personal Avodah, and we do not learn of his involvement with others. R’ Shteif, however, explains that the opposite is true.

The words אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי refer, as we know, the Torah itself, the lifeblood of the entire world. R’ Shteif explains that while Avrohom brought people תַּחַת כַּנְפֵי הַשְּׁכִינָה through reasoning and logic, Yitzchok Avinu took another path—the Torah itself. As R’ Shteif says: הִיא הַתּוֹרָה שֶׁגַּם עַל יָדָהּ אָנוּ רוֹאִים הָאוֹתוֹת וּגְבוּרָתוֹ שֶׁל הַקַּב׳׳ה. Through the Torah, and through Avodas hashem itself, we can come to a deeper understanding of HKBH and the Hashgachah. While Avrohom engaged in discussion and polemics, inspiring people to join his movement with words, Yitzchok Avinu brought others תַּחַת כַּנְפֵי הַשְּׁכִינָה through the Torah itself. In this way Yitzchok perpetuated the legacy of Avrohom Avinu even as he engaged in his own Derech.

It was for this reason that שָׁמַיִם וָאָרֶץ, חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת all rejoiced when Yitzvhok Avinu was born. Because of the centrality of Torah to the existence of the world, אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי, the efforts of Yitzchok Avinu in Limud HaTorah and Avodas Hashem perpetuated the world itself. By exhibiting the power that Torah and Avodah have to influence others and bring them closer to HKBH, Yitzchok Avinu assured the world would continue, certainly a cause for celebration.

Perhaps we can explain the concept of זִכְרוֹן תְּרוּעָה in a new light based on this idea.

The Mitzvah of תְּקִיעַת שׁוֹפָר is not a mere ritual or ceremony—it has a specific purpose, as the Rambam says in Hilchos Teshuvah: אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב רֶמֶז יֵשׁ בּוֹ כְּלוֹמַר עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה וְזִכְרוּ בּוֹרַאֲכֶם. The Shofar is meant to awaken us, and arouse us to Teshuvah. This is accomplished not only by its piercing sound, but by its similarity to the trumpets that herald the arrival of a king. When we hear the Shofar we are reminded of the Malchus Hashem, of the primacy of Hashgacha Elyona, and that brings us to Teshuva.

This is akin to the approach of Avrohom Avinu: as the year goes by we sometimes find ourselves drifting and the Shofar awakens us, reminding us of the עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים and bringing us תַּחַת כַּנְפֵי הַשְּׁכִינָה to a greater degree. Just as Avrohom engaged with those around him, challenging them to recognize HKBH, the Shofar issues a call to us, exhorting us to recognize the Malchus Hashem and draw closer.

Most years, we need the Shofar and its blasts in order to begin the Teshuva process. In those years, we experience a יוֹם תְּרוּעָה, as the day itself is focused not only on the Mitzvah of תְּקִיעַת שׁוֹפָר, but on its purpose.

When we encounter a year of יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, however, another path is available. On these years we stand on Rosh Hashana imbued with the additional Kedusha that Shabbos brings. When this occurs, we can access the approach of Yitzchok Avinu, in which the Torah and Avodah itself to carry us. On Shabbos, a day that is מֵעֵין עוֹלָם הַבָּא, our Avodas Hashem is enhanced and it has the Koach to bring us closer to HKBH without external factors. Just as Yitzchok Avinu was able to affect those around him with the Torah itself, and without other forms of motivation, on יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת we can reach a level of הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה without תְּקִיעַת שׁוֹפָר.

This is why the Torah ensured that some years would have a זִכְרוֹן תְּרוּעָה, even as most years begin with a יוֹם תְּרוּעָה. The lesson of these specific years is indeed powerful: we must not lose sight of the power that our Limud HaTorah and Avodas Hashem bear. In these years, when the additional Kedusha of Shabbos replaces the תְּקִיעַת שׁוֹפָר and awakens us to further growth, we recognize the innate power we each have. It is on these years that we are reminded that the Torah allows us to recognize the אוֹתוֹת וּגְבוּרָתוֹ שֶׁל הַקַּב׳׳ה, and that as we engage in our Torah and Avodah we are perpetuating the world.

In a year of זִכְרוֹן תְּרוּעָה we can allow the Avodas Hayom to elevate us, and use this recognition to propel us into the new year. By recognizing the importance and Koach of our own Avodas Hashem, elevated by the Kedusha of Shabbos, we too can be גִּיל יָגִיל, rejoicing in the realization that we contribute to the Kiyum Haolam, and using this awareness to come closer to HKBH, thereby beginning on the path of the age-old dictate: הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה.