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Kindly take a moment to study MISHNAS CHAYIM in the merit of
Hershel ben Wolf ah
a fellow Jew who passed away with no relatives to arrange Torah study on behalf of his neshamah
Rosh Hashanah in History PARSHAS NITZAVIM 5776
(The following is based largely on R Yerucham Olshins sefer Yerach Lmoadim [Yamim Noraim], vol. I, part II, 32.)
One of the highlights of the Rosh Hashanah prayers is the Mussaf service, which features the inclusion of three groups of Scriptural verses. As the Mi s h n a h o u t l i n e s ( R o s h H a s h a n a h 4 : 6 ) :
, , .
W e i n c l u d e a m i n i m u m o f t e n v e r s e s o f M a l c h i y o s ( K i n g s h i p ) , t e n o f Z i c h r o n o s ( R e m e m b r a n c e s ) a n d t e n o f S h o f a r o s .
E a c h o f t h e s e selections, of course, are laden with meaning, and if we take the time to study them have much from which we may learn about this awesome day. For our purposes, we shall focus here on one of the Malchiyos verses and see if we may unlock some of its potent secrets.
(Benign) Cover-Up
One of the Torah verses appearing in the Malchiyos section contains a term that has something of a double connotation. In the midst of his prophecy, Bilaam declares the following about Hashems relationship with His people : ' ( H a s h e m ) l o o k s n o t a t s i n a m o n g s t Y a a k o v , n o r d o e s h e s e e t r a n s g r e s s i o n a m o n g s t Y i s r a e l ; H a s h e m h i s G - d i s w i t h h i m , a n d t h e t e r u a h o f t h e K i n g i s with him (Bamidbar 23:21). The word teruah, in this context, is conventionally understood as a term of love: and the Kings love is with him. And such is it rendered by Rashi.
However, as may be obvious, the term also seems to carry overtones of the central mitzvah of the day: the blowing of the shofar (reminiscent of the Torahs characterization: Yom teruah yiheyeh lachem It shall be for you a day of blowing [Ibid. 29:1]). As we shall see, these two meanings are not contradictory but actually c o m p l e m e n t e a c h o t h e r .
T h i s i d e a i s b o r n e o u t b y C h a z a l s e x p o s i t i o n o f t h e f o l l o w i n g v e r s e ( w h i c h i s i n c l u d e d i n t h e S h o f a r o s s e c t i o n o f M u s s a f ) : B l o w a s h o f a r o n t h e ( b e g i n n i n g o f t h e f i r s t ) m o n t h , o n t h e d a y d e s i g n a t e d ( k e s s e h ) f o r o u r f e s t i v a l ( T e h i l l i m 8 1 : 4 ) . T h i s r o o t o f k e s s e h a l s o m e a n s c o v e r i n g , a f a c t p i c k e d u p o n b y C h a z a l . T h u s , i n e x p o u n d i n g t h e v e r s e , t h e y q u o t e H a s h e m a s r e l a t i n g t o Y i s r a e l : Through the (blowing of the) shofar, I shall conceal your iniquities (Yalkut Shimoni, Tehillim, 631).
Now, this is quite a remarkable aspect of the day; the implication seems to be that even if Yisrael has sinned and those sins have not yet been fully expiated Hashem will nonetheless look away from them when the shofar is blown on Rosh Hashanah. R Shneur Kotler (Noam Siach) ties this idea to the passuk above: Lo hibit aven bYaakov (Hashem) looks not at sin amongst Yaakov. Rashi interprets these words as reflecting this theme, stating that Hashem does not overly scrutinize their deeds to focus on their iniquities. That is, their deeds
may not as of yet been completely atoned for; nonetheless, they are covered over during this time of judgment. Why? The passuk continues: Useruas Melech bo. It is a result of Hashems great love for His people (along the lines of the poignant words of Shlomoh Hamelech: L o v e c o v e r s o v e r a l l t r a n s g r e s s i o n s [ M i s h l e i 1 0 : 1 2 ] ) . W e l e a r n , t h e n , t h a t t h e t e r u o s o f t h e s h o f a r a r o u s e H a s h e m s l o v e f o r H i s p e o p l e a n d H e t h u s l o o k s a w a y f r o m t h e i r s i n s .
I t m a y b e s o m e w h a t i r o n i c t h a t t h i s wondrous and powerful aspect of the day was revealed by the wicked Bilam. But as we shall see, he may have (inadvertently) played a major role in contributing to this very phenomenon.
The Great Turn-Around
This notion emerges by viewing Rosh Hashanah in the greater context of the nature of this day throughout history. Rosh Hashanah began, of course, right at the very beginning on the sixth day of Creation, when Adam Harishon came into being. On that very day, he sinned by partaking of the fruit of the Eitz Hadaas (Tree of Knowledge) and was judged and punished. Kayin perpetrated his act of murder against his brother Hevel on Rosh Hashanah, as well. It certainly appeared that this day would be marked as one on which Hashems wrath would increase.
This was not lost on Bilam. In fact, as R Yehonasan Eibshitz points out (Yaaros Devash), the episode involving Balak and Bilam took place on Rosh Hashanah. And it was no accident; Bilam specifically sought to curse Yisrael on this day, as he relied on its qu a l i t y a s a d a y o f D i v i n e j u d g m e n t a n d a n g e r .
A l a s , w e k n o w h o w t h e s t o r y t u r n e d o u t ; a s t h e p a s s u k s u m s u p : ' ' ' A n d H a s h e m y our G-d did not desire to listen to Bilam; and Hashem your G-d reversed for you the curse into blessing, for Hashem your G-d loves you (Devarim 23:6). Therefore, R Yehonosan writes, it became established as a permanent decree that at this time just as in the days of Bilam Hashem does not wield His anger; rather, these are days of Divine favor and mercy. Thus we see that not only was Bila # 1 B I J K M N R S V W ƼƼݧreZR hB B*ph h>;O hB CJ aJ h>;O hB >*B*ph h>;O hB 5>*B*CJ ph h 5B*CJ ph h>;O hB 5B*ph hB 5B*CJ ph hK' hB 6CJ ]aJ hB 6] hK' hB 6] hK' hB hB hK' hB >*CJ aJ hK' hB CJ aJ hB CJ aJ hYO CJ aJ hP CJ aJ B W j k L
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2 4 o p \ ^ r2 t2 4 $7$ 8$ H$ a$gdB 2 > h 1 8 K j n o p z ) < J G U Z \ ^ ! 갥갥갥갥갥 hB 5B*ph hK3 hB 6B*]ph h>;O hB CJ aJ hB hK3 hB 5B*\ph "hK3 hB 5B*Z\^J ph hB B*Z^J ph hB 6B*ph hB B*ph hB B*Z^J o(ph 7! " " # 0 2 l2 p2 r2 t2 4 4 4 4 4 4 5 5 `5 a5 5 5 5 5 8 08 18 h8 i8 8 8 8 8 8 8 8 8 8 8 8 8 8 8 ¸뱧|x|x|x|x h! j h! Uht hB CJ aJ ht hB >*B*ph j ht hB Uht hB 6] ht hB ht hB 5\ h>;O hB 5CJ \aJ h>;O hB CJ aJ hB hB B*Z^J ph UhB 6B*ph hB B*ph *ms curse turned around to become blessing, but even the nature of the day was reversed from one of Divine anger to one of Divine mercy. On the very day that Bilam sought to utilize the days character to bring down Yisrael, he ended up, instead, broadcasting the tremendous Divine favor that exists for Yisrael at this time. Rather than focusing on and prosecuting their misdeeds, Hashem instead would look away: . . . .
O f c o u r s e , e v e r y J e w m u s t s t i l l d o h i s p a r t i n o r d e r t o a r o u s e t h i s D i v i n e f a v o r a n d l o v e . B u t i f w e t r u l y p u t f o r t h t h e e f f o r t t o c o m e c l o s e r t o H a s h e m a n d f u l f i l l t h e d a y s m a n d a t e p r o c l a i m i n g a nd accepting His Kingship, dedicating ourselves to His service, engaging in earnest repentance then we may merit the great bounty of the day: the kesseh lyom chageinu concealment (of misdeeds) on the day of our festival.
Mishnas Chayim is brought to you by Chevrah Lomdei Mishnah, a network of Torah scholars dedicated to bringing the merits of Mishnah study to the greater Jewish public. Encompassing Mishnah,Gemara, and variety of other services, Chevrah Lomdei Mishnah primarily assists mourners 4 4 8 8 8 8 8 8 8 8 8 8 8 8 8 $a$gdB interested in acquiring the merit of Torah study for their loved ones. Contact us at 732-364-7029 or at HYPERLINK "http://www.ChevrahLomdeiMishnah.org" www.ChevrahLomdeiMishnah.org.
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