RECOGNIZING
REALITY – ROSH HASHANAH
Shira Smiles
shiur, September 1, 2013/Elul 26, 5773
Summary by Channie
Koplowitz Stein
While Rosh Hashanah is the Day of Judgment, Yom Kippur is the day we
are
purified of our sins. Wouldn’t it be more logical, asks Rabbi
Yitzchak Blazer, to have Rosh Hashanah after Yom Kippur so that we can
come to
judgment with a clean slate? Rabbi Blazer himself offers one answer:
Yom Kippur
is a day of such sanctity that it is very difficult to reach. By
celebrating
Rosh Hashanah first, we can use the sanctity of Rosh Hashanah and our
trepidation as a stepping stone to reaching the sanctity of Yom Kippur.
Therein lies the key to this order of the holidays. the Siach
Yitzchak, continues
the analysis of the question. When one comes into court, one’s demeanor should be humble and full of
trepidation, for
who knows what we may be guilty of and what restitution may be required
of us.
If we have already been pardoned, we may become smug and haughty,
expecting
total dismissal of all charges. This kind of attitude is totally
inappropriate
to Rosh Hashanah, the Day of Judgment, and so Hashem, in His wisdom,
placed
judgment before atonement, preparing the way for us to enter the higher
sanctity of Yom Kippur.
We should be careful of our actions every day of the year, especially
the first
three hours of the day, cautions Rabbi Amsterdam in the name of his
Rebbe,
Rabbi Yisroel Salanter. Every day we are judged for that day, but on
Rosh
Hashanah we are being judged for the entire year, and perhaps for many
years
into the future. How much more cautious must we be with every action we
take
and every word we speak on Rosh Hashanah. Therefore we must enter Rosh
Hashanah
with a sense of broken heartedness and humility, says Rabbi Walkin.
Even if we
have all we need, we must remain humble by realizing that all we have
comes
from Hakodosh Boruch Hu, and we are still only paupers in His presence,
says
Rabbi Chaim Friedlander, Therefore, we must remain humble. By putting
Rosh
Hashanah before Yom Kippur we remain humble.
Using another perspective, Rabbi Gedaliah Eiseman in Gidulei Mussar
makes
note of the purposes of Rosh Hashanah and Yom Kippur. The entire focus
of Rosh
Hashanah is to coronate Hashem as King over us. Only after we accept
His
sovereignty can we accept His mitzvoth as binding commands we must
obey. That
is the reason Rabbi Yehoshuah Korcha writes in the Gemarrah that we
proclaim Shema
Yisroel and accept God as our Lord before we continue with the
passage of vehaya
im shamoa which explains the rewards for keeping Hashem’s commands and the punishments for disobeying
them. If we
cannot accept Hashem’s sovereignty, the entire
structure of Torah and mitzvoth falls apart. Like the pomegranate and
the apple
which are featured so prominently on many Rosh Hashanah tables, write
Rabbi
Itamar Schwartz in Bilvovi Mishkan Evneh, we must strive to be
full of
mitzvoth as the pomegranate is full of seeds, but we must ensure that
the
mitzvoth do not remain isolated, each in its own casing. Rather, the
mitzvoth
must be part of the core, like the seeds of the apple, belief in
Hakodosh
Boruch Hu and our acceptance of Him as our King. With that
understanding, it
makes no difference what the mitzvah is or how the mitzvah makes us
feel; each
is equally a command from my King.
This concept is reinforced in Sichot Hischazkus put out by
Congregation
Nachlas Yakov in Yerushalayim. R. Tzvi Meir Zilcerberg in this
Sefer emphasizes that we must accept Hashem as our King not only
in
mitzvah observance but also as the One in control of every aspect of
our lives.
On Rosh Hashanah we accept that Hashem is intimately involved in our
lives and
we must sing His praises in every situation, both good and we perceive
as “bad”, for only then will you feel
accountable to Him.
We can understand this concept more readily if we use Rabbi Yaakov
Neiman’s analogy in Darchei Mussar. If we are
in the army,
every open button or unpolished shoe is an infraction, especially
during
inspection. If we are not in the army, an unbuttoned shirt or
unpolished shoe
is irrelevant. And if we are lucky enough to become guards at
Buckingham
Palace, we feel highly honored and do not consider the inconvenient
heat or
heavy uniform deterrents to our mission. Similarly, if we see ourselves
in the
army of God, everything we do, no matter how seemingly insignificant,
can be
either an infraction or a source of praise, and if we realize what an
honor it
is to be in God’s army, we will accept every
mitzvah with joy and pride. Then, if we sin, we understand that we have
sinned lefanecha,
before You, at inspection. Hence, Rosh Hashana establishes the
relationship necessary in order to properly understand from before whom
we have
sinned and wronged which is the motif of Yom Kippur.
But we can take these ideas to a deeper level. Rabbi Chaim Hacohen
Hachalban
asks why the Gemarrah focuses on Sovereignty, Remembrance and Shofar
blasts as
the themes of the day instead of on judgment. Because, Hachalban
explains, all year long Hashem seems distant from us, and we go about
our
business by rote, thinking this is all natural, without being aware of
Hashem’s presence. During the month of Elul, Hashem is
in the
field, perhaps on our block or in our backyard. But on Rosh Hashanah He
reveals
Himself to us and His presence is palpable. Life is no longer a
superficial
series of events. Life has meaning. I have meaning. I have a purpose.
We
recognize our core and our essence as a reflection of the Divine, and
the
superficialities become meaningless in our lives.
From the start of Elul until Yom Kippur we recite the Psalm, “LeDovid Hashem ori veyishi - to David, Hashem is my light and my salvation.” Our Sages interpret “light” as Rosh Hashanah and “salvation” as Yom Kippur. How is Rosh Hashanah similar to
light?
Rabbi Pinchas Roberts explains this connection for us. Rosh Hashanah
approaches, and a beacon of light shines upon us, guiding us toward our
mission
and toward fulfilling the mitzvoth. The illusions of this world,
created by the
Satan fade away, and we see the world and our purpose in their true
light.
Rabbi Roberts cites an enlightening analogy from Rav Yehudah Leibowitz
Chasman
that illustrates this point. If you go into a movie theater, you will
observe
all kinds of wonders appearing before you on the screen. But the entire
room is
dark. Turn on one light and the entire illusion fades, and you are left
with
the reality of the empty space around you. Now you can see what you can
do to
create concrete reality. With the light of Rosh Hashanah shining on our
world,
we are forced to examine our world. We recognize the truth that God is
the
Creator, and that we were put into the world to fill it with His
presence by
doing the work he ordained for us to do. Working on our purpose rather
than
acquiring more possessions is what will create true happiness and joy
within
us.
God is a spiritual entity, and if I am created in His image, I too am a
spiritual entity and have a spiritual purpose. My work on Rosh Hashanah
is to
find that spark of the Divine within myself and nurture it so that I
will
become a true eved Hashem, servant of God, and thereby create
meaning
and purpose in my life. The King leads us, and I, as part of His
entourage of
servants, have tremendous status and worth.
Rabbi Benzion Kook in Biikvot Moadei Hashem reminds us that we
should
not take the narrow view of mitzvah observance, that its performance
affects
only oneself and one’s small circle, but one should
take the cosmic view that every action we take, every mitzvah we
observe brings
more Godliness into the world. Our small step can have ripple effects
throughout the world and for all eternity. This is the image of the
shofar,
narrow at one end and even closed up. But when it’s
opened up, and we blow into it from the breath of life Hashem breathed
into us,
the effect t is enlarged and comes out the other end in a loud, spirit
inducing
sound. We must search deep within ourselves to produce that breath, for
if we
concentrate just on the superficialities and technicalities of life, we
will
never produce that sound that is part of our essence. I call you from
narrow
straits, whether from the difficulties of life or from the narrow end
of the
shofar; please, Hashem, answer me in expansiveness.
Expanding on these thoughts, Rav Chaim Hacohen, the Tallelei Cheim,
notes
that if I realize my greatness as a servant of the King, I act from my
potential
for greatness rather than from smallness. The shofar sound is then not
a teruah
that frightens us, but an expression of reius, close
friendship, the
relationship we hope to nurture with Hakodosh Boruch Hu. That shofar
call is
not just to awaken us to our potential for greatness, but to ask Hashem
to help
us achieve that goal, to raise us from the trenches of the mud of this
world to
higher levels of meaning and spirituality. The judgments we
receive on
Rosh Hashanah are meant to help us reach this goal. If we are going in
the
wrong direction, Hashem will send us a “flat tire” to reassess our rout; if we are headed in the
right
direction, Hashem will top off our fuel tank.
Whatever we have done this past year that does not fit into this
model of
the ideal me is really not who I am. I want to show my love for you,
but
sometimes I err. The Tallelei Chaim offers an analogy to
beautifully
expresses this idea. A young child wants to surprise his mommy by
baking her a
cake. When she’s out of the house, he takes out
all the ingredients he’s seem Mommy take out and starts
pouring and mixing. One can only encounter the mess that greets mommy
when she
returns and enters the kitchen. She gets furious at the mess, but when
her
little one starts crying and tries to explain his motivation, that he
loved her
so much he wanted to surprise her, her anger melts away, she draws him
close
and hugs him. Similarly, we often make a mess of things, even when we
try to
come close to Hashem. But on Rosh Hashanah we try to explain to Hashem
how much
we love Him and want a relationship we Him. We want to try to clean up
our
mess, and with His help, we will succeed. We hope that He too will draw
us
close and give us what we crave for the New Year. It is
within this
context of love that we enter into Yom Kippur to ask for forgiveness.
May Hashem bring us in to His presence, allow us to recognize the
greatness
within ourselves, and help us achieve the potential He envisions for us.