Shabbos: Ta’am HaChaim Rosh HaShanah 5770

שבת טעם החיים ראש השנה תש"ע
Shabbos: Ta’am HaChaim Rosh HaShanah 5770

Standing and Kingship
Introduction
Last week’s parasha, Nitzavim, commences with the words (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, and your officers – all the men of Israel. The commentators write that this verse alludes to Rosh HaShanah, when the entire Jewish People stands before HaShem in judgment. It is noteworthy that the word nitzavim, standing, and the word hayom, today, allude to Rosh HaShanah. These words also appear in a different verse where it is said (Iyov 1:6) vayehi hayom vayavou binei haelohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day; the angels came to stand before HaShem, and the Satan too came among them. The Zohar comments that this incident occurred on Rosh HaShanah. It appears that the word nitzav, standing, is associated with kingship. Proof of this association can be found in a verse (Melachim I 22:48) that states umelech ain beEdom nitzav melech, there was [still] no king in Edom; a commissioner [from Yehudah] ruled. We see that Scripture refers to a nitzav as a melech a king. What is the connection between standing to crowning HaShem as King of the universe?
Does it say malkichem or not?
It is told that a rabbi once commenced his sermon on the Shabbos of Parashas Nitzavim with the following question. It is said (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem malkichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, your officers and your kings– all the men of Israel. The rabbi queried: how can the Torah state that Moshe was addressing the kings amongst the Jewish People when at that time in history there were no Jewish kings? One of the more astute members of the congregation interrupted the rabbi, declaring, “Rabbi, forgive me for contradicting you, but the verse does not mention kings.” The rabbi smiled at the congregant and said, “Sam, that is one approach to answering this question. Now listen to my suggestion of how to resolve this difficulty.”
Standing together to crown HaShem
While this incident may be more of a legend and is certainly on the humorous side, there is some truth to the rabbi’s query. Moshe had summoned the Jewish People to stand together and accept HaShem’s covenant. Incorporated in their acknowledgment was the necessity to crown HaShem as their king. Similarly, on Rosh HaShanah, we stand together before HaShem in judgment, and the purpose of our unity is to accept HaShem as our king.
Nitzav has a converse dimension
It is noteworthy that this association of the word nitzav and kingship has another dimension. It is said (Bamidbar 16:27) viDasan viAviram yatzu nitzavim, and Dasan and Aviram went out erect. These two people were infamous for agitating Moshe in the Wilderness. Nitzavim in this context is interpreted to mean blasphemy, as Dasan and Aviram disputed the leadership of Moshe. This converse of the word nitzav is related to Rosh HaShanah. We have seen from the previously mentioned verse in Iyov that on Rosh HaShanah, in addition to the angels, the Satan also comes lihisyatzeiv al HaShem, to stand before HaShem. The Satan, who is the prosecutor of the Jewish People, is normally perceived as blasphemous. Yet, on Rosh HaShanah, even the Satan is compelled to acknowledge HaShem’s kingship over the world. This idea should arouse us to true repentance. The most blasphemous being in creation acknowledges HaShem as king on Rosh HaShanah. The Jewish People, HaShem’s beloved nation, can certainly come to this recognition.
The Shabbos connection
Throughout the week we struggle with the idea of submitting our will to HaShem. With the onset Shabbos, when we proclaim HaShem as king, we can easily submit our will to HaShem. On Shabbos, all harsh judgments depart, and even the evil angel is coerced to answer Amen. It is noteworthy that Rosh HaShanah is at the beginning of the seventh month in the Jewish calendar. Thus, Shabbos, the seventh day of the week, reflects the acceptance of HaShem’s kingship on Rosh HaShanah. HaShem should allow us to observe His Holy Shabbos and all of His festival, with awe and with great love.
Leave it Up to the King
Rabbi Eliyahu Hoffman writes: One of the anomalies pointed out by the commentators regarding Rosh HaShanah is that nowhere in the Torah is Rosh HaShanah ever mentioned in connection with Yom Hadin/A Day of Judgment; Scripture speaks only of a Yom Teruah/Day of Blowing the Shofar. It is only through the oral tradition of our Sages that we know that on the Universe's anniversary, its Creator takes stock and makes His allocations and allotments for the coming year. Why does the Torah seemingly go out of its way to conceal the concept of Judgment? And why is it specifically the theme of the Shofar that receives the overwhelming focus in the Torah's description of this day, when in fact the sounding of the Shofar is but a small, if very important, ingredient in the overall scheme of Rosh HaShanah?
In the book of Nechemiah (8) we find a description of an ancient Rosh HaShanah:
Then all the people gathered together as one man at the plaza before the Water Gate, and they asked Ezra the scribe to bring the Torah scroll of Moshe, which HaShem had commanded Israel. So Ezra the Kohen brought the Torah before the congregation... on the first day of the seventh month. He read from it... from first light until midday, and the ears of all the people were attentive to the Torah scroll. They read in the scroll, in G-d’s Torah, clearly, appreciating the wisdom; they helped the people understand the reading. Then Nechemiah, Ezra the scribe, and the Leviim who were helping the people understand, said to all the people - who were weeping as they heard the words of the Torah – “Today is sacred to HaShem, your G-d; do not mourn and do not weep. Go eat rich foods, and drink sweet beverages, and send portions to those who have not prepared - for today is sacred to our Lord. Do not be sad – HaShem’s pleasure is your strength!”
When the people listened to the HaShem’s word being read to them, they were overwhelmed by feelings of remorse and inadequacy, and began to weep. At first glance, this would seem to be most appropriate and praiseworthy - something we might all strive for on the most serious and introspective of days. Yet they are rebuffed. Rather, they are told to go eat lavish meals, because “HaShem’s pleasure is their strength.” We are left wondering what indeed is HaShem’s pleasure - from which they are to derive strength - if not their sincere reaction to hearing the Torah?
The Tur (Orach Chaim 581) describes a Jew’s preparation for the Day of Judgment:
Normally, a person who knows he is to be judged, dons black clothing, lets his beard grow unkempt, and doesn't cut his nails. [He does so because he is overcome with anxiety] over not knowing the outcome of his judgment. Yet [before Rosh HaShanah] we don't do so. We don white clothing, trim our hair, and cut our nails. On Rosh HaShanah, we eat, drink, and are happy, for we know that the Almighty will perform miracles with us...
Why shouldn't we stand in trepidation before the mighty Yom Ha-din - instead of running around getting haircuts and preparing luxurious meals? What is the source of our assuredness that we will merit a good verdict - all the more so if we approach the Day of Judgment with such seeming nonchalance?
The holy Zohar (see Tikkunei Zohar 22a regarding Yom Kippur) criticizes those who cry out on the Days of Judgment, pleading for their needs. “Give! Give!” they cry, “like a dog begging for food.” What is so wrong if, recognizing the seriousness and imminence of the day’s judgment, we plead for our needs?
Perhaps we can understand the correct approach to Rosh HaShanah with a parable:
A great and mighty king let it be known that on a given day, he would be passing through a certain city. During his stay, he would grace the inhabitants with an audience, during which he would deliver a royal address. He would then entertain requests and supplications from his subjects. Those who wished were to prepare their requests on the highest quality parchment, upon which they should write what it is they were asking of the king, and why they felt the magnanimous king should grant their wishes. They could ask for up to three things.
The city’s inhabitants busily went about preparing a royal welcome. Of course there was also much excitement about the prospect of a private audience, and the possibility of one’s most-longed-for dreams being granted by the king himself. The king arrived amidst much pomp and circumstance, and was duly impressed by the extravagant preparations made on his behalf. After delivering his royal address, a huge line formed in front of him. Each person held in his hand a carefully written parchment to present to the king, with the hope that his dreams would be granted.
The king was indeed magnanimous, and graced his subjects by granting any and all reasonable requests. One by one the people had their turn and made leave of the king's presence, all with the satisfied looks of one whose dreams have come true.
The entire time, the king had been observing that one lone maidservant stood at the back of the palace, modestly observing the goings-on, yet never approaching the line. Even now as the line was already empty, she still did not approach. Intrigued, the king had her called before him.
“Tell me,” he said, “why is it that you stand there quietly, while all your townsmen come and go, each of them having their wishes granted in a most generous manner? Do you not trust that I have the ability to grant your desires?”
“Oh no,” she said sharply to the king. “It’s just that - well - I simply didn't have the time to prepare a parchment with my requests. You see, when I heard the king would be visiting, I immediately became preoccupied with making sure everything would be ready to receive the king. Draperies needed to be sewn, rugs weaved, floors cleaned, swept, and polished... There was so much to do to make sure the city was ready for the king's arrival, and I so busy, that I simply never got around to preparing my wish-list. Today, as I stood before the king, I realized it was already too late. Instead, I chose to spend by time in the presence of your highness, as he graciously dealt with his subjects.”
The king’s face now glowed with a radiance that awed the simple maidservant. “My dearest maiden,” the king said, “if there is anyone who is truly deserving of having their wishes granted, it must surely be you, who have put my honor before all else. I will not trouble you to ask, for in your modesty your requests would likely be simple ones. Rather, I will grant you the blessings of my hand - the royal hand. I have no doubt they will satisfy you beyond your wildest dreams.”
In the weeks and days before Rosh HaShanah, Jews are busy cleaning up (Teshuvah cleanses sins), and preparing ourselves to receive the King of Kings. Although of course HaShem is our King all year long, on Rosh HaShanah His dominion is underscored by the fact that it is then that He sits upon the Throne of Judgment and judges the world. It is on Rosh HaShanah that HaShem says, “Call out before Me with the blast of the Shofar - to demonstrate your acceptance of Me as your King (Mishnah Rosh HaShanah 4:5),” like the king who enters the palace amidst trumpet blasts.
The Torah stresses the theme of Rosh HaShanah as being a day of Shofar blasts, and down-plays the aspect of judgment, in order to keep us focused. The nature of a man being judged is to become self-absorbed; his mind is consumed with thoughts of what he can do to assure himself a favorable verdict. Or, if he feels there is no hope, he falls into self- pity and stops caring. Either way, all he’s thinking about is himself, and that misses the whole point of the day. Our focus on Rosh HaShanah should not be on “what’s in it for us” and “how’s this going to turn out for me” but rather on accepting HaShem as our King, and being the best servants we can.
That’s why, when the people began mourning and crying, they were told to stop. It’s good that they were aroused by the reading of the Torah, but the Navi (Prophet) guided them to take that arousal and use it to celebrate the day that HaShem brought the world into being, thereby becoming its King, and on which He renews its lease each year.
With what will they merit a good judgment? Why are we so self-assured that we will be judged favorably that we get dressed up in our finest clothing, and, as the Zohar suggests, we spend the day celebrating rather than groveling before HaShem to forgive our sins and grant our wishes? It’s not because we arrogantly believe we deserve it, but because of what we're doing instead. As HaShem sits upon His throne to judge the world, He finds us in the synagogues, listening to the Shofar and reciting the prayers whose focus is that we accept HaShem as our King, and pray that one day the entire world will also recognize His dominion. We’re too “busy” to even take the time to contemplate where we fit in the picture, and what HaShem has in store for us. Seeing this, HaShem’s countenance glows, and no doubt He inscribes all His faithful servants in the Book of Life and the Righteous, that they may indeed merit another year of health and prosperity. And He bestows upon them blessings far more numerous and generous than they ever could have thought to ask for. [Reprinted with permission from www.Torah.org]




Rosh HaShanah Stories
A Novel Audit
With the approach of Rosh HaShanah as we close the past year and welcome the new, what better time for auditing our experiences in the past year so that we can better them in the year to come. Each one of us does so in our own personal way. Yet, there is something we can all learn from Moshe the innkeeper who employed a unique method of accounting.
The Baal Shem Tov’s students once asked how to prepare for the High Holidays. He sent them to observe the simple innkeeper, Moshe. The students took a room in his inn, and waited to discover the answer to their question. At midnight before Rosh HaShanah they heard Moshe rustling about in the front room. They peeked out and saw Moshe taking down two large notebooks from the shelf. He sat down on a small stool, lit a candle, and began reading from one notebook.
The notebook was a diary of all the misdeeds and transgressions the innkeeper had committed in the course of the year-the date, time and circumstance of each scrupulously noted. His “sins” were quite benign - a word of gossip one day, oversleeping the time for prayer on another, neglecting to give his daily coin to charity on a third - but by the time Moshe had read through the first few pages, his face was bathed in tears. For more than an hour Moshe read and wept, until the last page had been turned.
He then opened up the second notebook. This, too, was a diary - of all the troubles and misfortunes that had befallen him in the course of the year. On this day Moshe was beaten by a gang of peasants, on that day his child fell ill; once, in the dead of winter, the family had frozen for several nights for lack of firewood; another time their cow had died, and there was no milk until enough pennies had been saved to buy another.
When he had finished reading the second notebook, the tavern keeper lifted his eyes heavenward and said: “So you see, dear Father in Heaven, I have sinned against You. Last year I repented and promised to fulfill Your commandments, but I repeatedly succumbed to my evil inclination. But last year I also prayed and begged You for a year of health and prosperity, and I trusted in You that it would indeed be this way.
“Dear Father, today is the eve of Rosh HaShanah, when everyone forgives and is forgiven. Let us put the past behind us. I didn’t always do what was asked of me and You didn't always do what was asked of You. I forgive you and you forgive me, and we’ll call it even.”
Legal Defense
One year, when the first day of Rosh HaShanah occurred on Shabbos, Rabbi Levi Yitzchak of Berditchev ascended the podium in the center of his synagogue and addressed the heavens:
“Master of the Universe! Today, all Your creatures pass before You like a flock of sheep, and You pass judgment upon them. Two great books lie open before You, the book of life and the book of death. The righteous are inscribed in the book of life, and the transgressors are written in the book of death, G-d forbid.
“But today is Shabbos. Did You not command in Your holy Torah that is forbidden to write on Shabbos? True, it is permitted to violate Shabbos in order to preserve a life, so You are permitted to inscribe the righteous in the book of life. But no such clause permits inscribing those who have transgressed Your will in the book of death. I therefore inform You, dear Father in Heaven, that according to the law of the Torah, You must inscribe all Your children for a year of life, health and prosperity!”
The Waiting King
HaMelech (“the King”) is an oft-occurring word in the Rosh HaShanah prayers, whose dominant theme is our coronation of G-d as king of the universe and submission to His sovereignty. Indeed, this is the first word chanted by the cantor on Rosh HaShanah morning, as he opens the Shacharis prayers with an awe-inspiring melody that climaxes with a sonorous Ha-Me-lech!
One Rosh HaShanah morning, the great Chassidic master Rabbi Aaron of Karlin fainted when he came to the word HaMelech. He later explained that he recalled the Talmudic passage that describes Rabbi Yochanan ben Zakkai’s encounter with Vespasian. Rabbi Yochanan had himself smuggled out of the besieged city of Jerusalem to plead with the Roman general to spare the Torah center of Yavneh. When Rabbi Yochanan entered Vespasian’s tent, he addressed him as “Your Majesty.”
“You are deserving of death on two accounts,” said Vespasian. “First of all, I am not the king, only His Majesty’s general. Secondly, if I am indeed king, why did you not come to me until now?”
“I thought to myself,” said the Rebbe of Karlin, “if we address the Almighty as ‘King,’ does this not invite the question, ‘If I am indeed your king, why did you not come to me until now?’ What can we answer to that?”
One merit with which to blow Shofar
Reb Yissachar Dov of Radoshitz took longer than usual on Rosh HaShanah to join the congregants for the blowing of the shofar. When he finally came out of his room, he told his Chasidim the following:
"Let me tell you a story about my Rebbe, the Chozeh (Seer) of Lublin.
“One Rosh HaShanah the Chozeh remained an extra long time in his study. He felt unable to leave and join his Chasidim for the blowing of the shofar; he was heartbroken at the thought that he had to his credit no single merit which would give him the strength to go ahead this special mitzvah. Finally he remembered that he had, in fact, one merit in his favor: in the course of the previous year he had not spoken one angry word.
“On one occasion, it almost happened that he lost his temper. His attendant had forgotten to prepare water next to his bed so that he would be able to wash his hands in the prescribed manner in the morning. He had decided to reprimand the attendant for his negligence -- until the Chozeh recalled the warning of the Sages, “He who is angry, it is as if he worshipped idols.”
The Chozeh thought to himself, “For the sake of the mitzvah of washing my hands in the morning I am going to allow myself, G-d forbid, to become an idolater?” He had therefore said nothing.
“When the Chozeh reminded himself that he had this one merit to his credit, he went ahead with the blowing of the shofar.”
Upon completing the telling of this story, Reb Yissachar Dov proceeded to lead his own congregation in reading Psalm 47 which speaks of the majesty of the Creator and which serves as the introduction to the blasts of the shofar.



Getting the job done
Reb Tzvi of Portziva used to lead the Mussaf prayer on Rosh HaShanah in the synagogue of Reb Yosele of Torchin, the Chozeh of Lublin’s son.
He was once asked by Reb Yitzchak Meir of Ger: “Perhaps you could repeat for me a teaching which you heard from Reb Yosele?”
“I do not recall any words of Torah,” said Reb Tzvi, “but I do remember a story. One Rosh HaShanah, just before the blowing of the shofar, Reb Yosele entered the shul and told his Chasidim, some of whom were undoubtedly thinking at that moment of their own requests to the Almighty for the coming year, ‘I am not going to rebuke you, nor am I going to teach you Torah. I am only going tell you a story.’
In a certain city a learned and wealthy wine-merchant lived who was honored one day by a visit from the local rabbi. The host went out of his way to show the rabbi great respect. The merchant quickly sent his servant down to the cellar, where he was to fill a bottle of wine from the middle barrel of the third row - for this was the best wine he owned. All the while, he engaged in a scholarly conversation with his distinguished guest.
When the merchant had waited quite a while for his servant to return, he excused himself and quickly descended to the cellar to find out what had happened. He was shocked at what he saw there. Some of the barrels were uncovered; others were being drained as their taps had been left open; broken bottle were lying in the puddles of wine on the floor; and the servant was nowhere to be seen.
The merchant returned upstairs, very upset at the serious damage which his servant had caused him. He began to look for the servant, calling him by name. The servant finally answered, from a comfortable place over the fireplace, where he was sprawled at his leisure. From up there, the servant called out to his master, ‘Listen here! I want you to increase my salary by so and so much. It isn’t nearly high enough...’”
Reb Yitzchak Meir of Ger thanked Reb Tzvi warmly.
“Now that is what I call a fine parable!” he exclaimed.
Rav Eliyahu Chaim Meisel - The Best Book That Wasn’t A Bestseller
Rav Eliyahu Chaim Meisel, z”tl was the Rav of Lodz and one of the Gedolei Hador in the second half of the nineteenth century. In addition to his gadlus in Torah, he was a gadol in chessed. He spent much effort easing the plight of those who were less fortunate. It was common at the time that poor Jewish children were kidnapped and conscripted into the Russian army, but this never happened under his jurisdiction.
Once, Rav Meisel met with Rav Chaim Ozer, z”tl, and Rav Meisel praised the Sefer Achiezer which R’ Chaim Ozer had recently published. R’ Chaim Ozer asked R’ Meisel, “When we will see a sefer from you?” Rav Meisel responded by emptying his pockets of little folded pieces of paper. They were promissory notes from loans he had signed to enable him to aid widows and orphans. He said, “This is my sefer. I am so busy with problems of this nature that I don’t the time to complete a sefer.” Rav Chaim Ozer responded, “My sefer pales in comparison to your sefer.” (Sidras Tikkun Hamiddos)


Rav Shlomo Zalman Auerbach - All I Can Do For You Is Cry
The family of Reb Shlomo Zalman Auerbach z”tl recounted a story that occurred one night at a very late hour. A knock was heard on the door of their household in Shaarei Chessed. A chassan and kallah entered, both of whom were baalei teshuvah, with a difficult question. Their wedding was a week away, and it had suddenly been revealed that the kallah was passul for marriage, and it was forbidden for them to marry.
They imploringly questioned Reb Shlomo Zalman, “What should we do?” The Posek Hador heard their question, and gestured with his hands that there was nothing he could do. Then he turned to the chassan and kallah and said, “You’re asking me what to do, and I know that there’s nothing to be done; can I provide a heter for someone forbidden to marry? However, there is something in my power to do for you. I can cry.”
The Gaon took all his Torah which he learned his entire lifetime, all the kedushah of his heart, and the taharah of his soul, and burst out in heart-rending weeping. Twenty-four hours had not yet passed, and the chassan and kallah returned to Reb Shlomo Zalman’s house. They told him that a man had suddenly arrived from Argentina who knew the kallah’s family well. He testified that the kallah is not forbidden to marry, and the information they had received previously was false. (Aleinu Lishabeiach) [Reprinted with permission from www.Revach.net]



Shabbos: Ta’am HaChaim
Rosh HaShanah 5770
Is sponsored by Ephraim and Devorah Rich
in loving memory
of Ephraim’s grandmother, Pearl Cohen
Peryl bas Shmuel, niftarah 2 Tishrei.

Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova. HaShem should answer all of Klal Yisroel’s Tefillos and bring us a Shenas Geulah ViYeshuah
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