Rosh HaShanah
1 Tishrei 5768
September 13, 2007
Daf Yomi: Kesovos 12
Guest
Rabbi:
Rabbi Ephraim Glatt
Rabbinic Intern, NCYI
Imagine the end
of a courtroom trial. A defendant is on the verge of completing
a grueling, eleven month proceedings. Having confessed many
improper actions, he is extremely ashamed at all his egregious
deeds. With the verdict about to be read, the defendant is
visibly shaken and awaits his sentence with trepidation.
Then, right
before the verdict is announced, the defendant lets out a loud
shout. All of a sudden, he starts singing and clapping before
the judge. Songs of happiness and praise resonate from his
mouth. He is overcome with joy and starts thanking the judge for
his mercy. The judge looks at the defendant as if he has gone
crazy! The verdict has not yet been revealed. Why is the
defendant so happy? He does not even know his outcome. The scene
is preposterous.
It is for this
very reason that Hallel, the Song of Praise, is not recited on
Rosh Hashanah. The Gemara (Rosh Hashanah 32b) remarks “On Rosh
Hashanah, the day that Hashem, the Supreme Judge, sits with the
Books of Life and Death open in front of Him, how can we sing a
song of happiness?” On a day that we stand in “court” and
ashamedly confess our sins to Hashem, there is no reason for
happiness. To sing a song of joy and praise at this time would
seem ridiculous. Therefore, we do not say Hallel on Rosh
Hashanah.
Similarly,
Shulchan Aruch, the Code of Jewish Law, tells us that on Rosh
Hashanah, certain verses of joy are deleted from the Shemonah
Esrei. We do not recite the words “Moadim LeSimcha, Chagim
Uzmanim LiSasson” (“Holiday for Rejoicing, Time for Joy”),
despite the fact that it is said on other festivals. In
addition, the paragraph “ViHasiyainu,” which details our request
for happiness during the holiday, is omitted on Rosh Hashanah.
The Vilna Goan, in his commentary to Shulchan Aruch, ascribes
these deletions to the Gemara that we mentioned earlier. Rosh
Hashanah is a day of judgment; a day where Hashem begins to
decide our fate for the upcoming year. On such a solemn day,
isn’t it silly to be happy and jovial!?!
However,
despite the somber nature of Rosh Hashanah, it is not devoid of
all aspects of happiness. There is a discussion amongst the
authorities if there is an obligation to eat meat and drink wine
on Rosh Hashanah. On other festive days, we are told to eat meat
and drink wine as an expression of the Mitzvah to be happy on
the Chag. The Sdei Chemed maintains that Rosh Hashanah is no
different. As a representation of the joy of the day, meat
should be eaten and wine drunk on Rosh Hashanah as well. He
furthermore contends that one may not fast on Rosh Hashanah.
Since there is a certain degree of happiness on Rosh Hashanah,
it cannot be ruined through fasting and affliction.
Based upon all
of this, we are faced with an apparent problem. On one hand, the
Gemara tells us that it is ludicrous to be joyous on a day in
which our deeds are evaluated. However, on the other hand, we
are obligated to eat meat and drink wine as a manifestation of
the happiness that we should be feeling on this day! How do we
rectify this inherent contradiction between happiness and
solemnity within the framework of Rosh Hashanah?
Rabbeinu Yonah,
in his commentary to Gemara Berachos, makes an interesting
observation about two conflicting Pesukim in Tehillim. One Pasuk
says “Ivdu Es Hashem BiYirah,” that you should serve Hashem with
fear, while the other Pasuk says “Ivdu Es Hashem BiSimcha,” that
you should serve Hashem with happiness. Rabbeinu Yonah clarifies
these ambiguous verses with a fundamental principle that guides
our religious lives. He explains that one must serve Hashem with
fear and reverence. One should therefore constantly worry that
his actions are conforming to the will of Hashem. Paradoxically,
this exact “fear” of Hashem will result in an inner tranquility
and happiness. By knowing that we are doing Hashem’s will and
receiving reward accordingly, we will be overtaken by an
unmatched joy. This explains how we can be somber and happy at
the same time, and hence, an understanding of the two different
Pesukim.
Perhaps, the
lesson of Rabbeinu Yonah can be applied to Rosh Hashanah. With
the Books of Life and Death open in front of us, we are all
anxious and somber on Rosh Hashanah. The “ups and downs” of the
previous year pass in front of our eyes as we beg Hashem to have
mercy on us. With trepidation, we daven and repent, not knowing
our outcome for the upcoming year. Yet, this should bring out a
measure of happiness as well. We are pleading before our
merciful Father in Heaven. By striving to fulfill His Mitzvos
and to become better people, we put ourselves into the “good
hands” of Hashem. Everything that He does is for our benefit.
This is a cause for happiness, a reason to wear a cheerful face
on an otherwise solemn day.
The seemingly
contradictory laws of Rosh Hashanah can now be understood. The
Hallel is not recited, nor are certain verses included in the
Shemonah Esrai, for good reason. We subdue our expression of
joyful songs to proclaim the severity of the day. However, our
happiness should not be totally suppressed. The inevitable
verdict of Hashem, which we are confident will be for our
benefit, allows us to merrily eat and drink and not walk around
with a heavy heart. Knowing that we are “sons” of the Judge
gives us the opportunity to remove some of the gloomy aspect of
Rosh Hashanah and to celebrate it in its entirety.
May we all
internalize this message of Rabbeinu Yonah and receive the inner
peace that we are searching for this Rosh Hashanah. Good Yom Tov.
Shabbat Shuva / Parshat Haazinu
3 Tishrei 5768
September 15, 2007
Daf Yomi: Kesovos 14
Guest
Rabbi:
Rabbi Chaim Komendant
Associate Member, YICR
G’mar Chasima
Tova to everyone. May we all be sealed for a year of peace,
health, livelihood and everything good. May we see in this year
the coming of the Geulah Shelaima – the complete and final
redemption.
This week’s Sedra Haazinu is the last weekly Sedra prior to
Simchas Torah and the beginning anew of the annual cycle. This
week is also Shabbos Shuva, the Shabbos between Rosh HaShana and
Yom Kippur. The special Haftorah that we read this week begins
with Shuva Yisrael that is found in Sefer Hosea Chapter 14.
The Gemara in Megilla 31b notes that Ezra HaSofer established
that the Blessings and Curses found in Parshas Ki Savo will be
read before Rosh HaShanah. Therefore, when one counts the
Parshios from Ki Savo, our Parsha will be read either as Shabbos
Shuva or right after Yom Kippur. Obviously Ezra HaSofer
established the connection that there is something to be applied
to these very important days.
Haazinu HaShamayim VaAdabeira V’sishma Haaretz Imrei Phi” – Give
ear, O heavens, and I will speak; and may the Earth hear the
words of my mouth. Rashi explains that Moshe Rabbeinu was
warning Klal Yisrael that since he would die tomorrow, the B’nai
Yisrael could at some time in the future deny that they accepted
the Torah at Har Sinai. The witnesses so to speak are the
Heavens and the Earth, which exist forever. The Heavens would
withhold its rain and the Earth its produce, should Klal Yisrael
fail to fulfill the Covenant. They will fulfill the role of
witnesses if we should ever cease to observe the Covenant made
at Har Sinai. However, Rav Zalman Sorotzkin notes in his Oznaim
L’Torah, that there is another avenue to view the concept of the
Heavens and the Earth. He observes that if one merits it, he
will have the greatness of the Heavens acting on his behalf to
admonish him but if he does not merit it, he will be admonish by
simple unlearned people – the Earth.
This reminds me of the classic story of the Chofetz Chaim who
once was riding in a wagon and saw the driver take something
that didn’t belong to him. He said they are watching and
immediately the simple driver began to use his whip to make the
horses go faster. This went on for a period of time. During this
time the driver continuously kept looking back to see if anyone
was chasing him. Of course no one was. After this period of time
the driver stopped the wagon and with tremendous anger and rage
began to berate the Chofetz Chaim. He asked him why he lied and
said that someone was watching and obviously no one was. After
the driver finished his tirade, the Chofetz Chaim began to speak
to him gently and said that it was true that no human being was
watching. He pointed to the Heavens and said they are watching.
With that the driver hung his head low and admitted that the
Chofetz Chaim was indeed correct.
As we proceed in these days between Rosh HaShanah and Yom
Kippur, I would like to share some observations that have been
very poignant this past year. I have Baruch HaShem seen people
being very careful with the Halachos found in Orach Chaim. Chas
V’Shalom, one should deviate one iota and rule leniently. You
would hear a huge shout of disapproval. I see people who are
fastidious in the observance of the laws found in Yoreh Deah.
Look how upset and troubled a certain observant community was
when there was a Kashrus problem in last year. There were
reverberations throughout the entire Orthodox world. How could
it happen? Do we have a problem? This community declared a
public fast day, there was koshering of pots and dishes done in
public that it made the Non-Jewish news media outlets. Food was
thrown out. A tremendous expense of time, money and energy was
expended because of one Avaira. This was proper; since that is
what the local Rabbinate agreed should be done.
However, I want to present a different concept of the Heavens
and Earth watching us. That is in the area of business matters.
Too often, the attitude of most people in business has been that
the rules of the Non-Jewish world apply. All too often the
questions seem to be as follows: What is the practice in our
industry? What does the law provide? How can we change the law
to meet our needs? What can we get away with? However, this
attitude is incorrect. The study of Choshen Mishpat is relevant
and should be used in our day-to-day business transactions. The
Heavens and the Earth watch as we deal with each other. However,
most people are unaware that following the Non-Jewish world in
our business practices is totally incorrect. However things are
beginning to change. Baruch HaShem, we see publication of
material in English and Hebrew on different subjects in Choshen
Mishpat. However it is a start and truly learning this section
of Shulchan Aruch should become a lifelong goal. Knowing what
the Torah expects of us not just for the way we Daven, make
Brachos over food and other items, the observance of Shabbos and
the YomTovim or the Kashrus of the food that we eat amongst
others, but the way we act in business is what Rashi explains in
the Pasuk of Haazinu. Remember the Gemara in Shabbos 31a states
explicitly that we will all be asked after 120 years one of five
questions. This is question - Did we act honestly in business?
If you answer I did not know, that response would not suffice.
If a person is unable to learn the material, know that there are
people who possess the knowledge that one may ask questions of.
This is what the Rambam says in Hilchos Teshuva – Chapter 2
Halacha 9 – that Yom Kippur only grants atonement for sins
between Man and G-d. However, the sins that exist between Man
and Man, Yom Kippur will not help. Many problems between people
revolve around monetary transactions. If we take to heart that
“they are watching” and begin to conduct our business and by
extension our personal activities according to the Torah instead
of the mores of the Non-Jewish world, we will have the Heavens
defend us before the Bais Din Shel Maalah – the Heavenly Court
and not the Earth which represents people who are not truly
immersed in Torah learning.
May we all be Zoche that with this renewed enthusiasm may we all
have a G’mar Chasima Tova.
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