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Based on "Netivot Shalom",
by the current Slonimer Rebbe.
What is the task of Rosh Hashanah? How ought one conduct himself
on Rosh Hashanah?
Taking a look at various source materials, one
seems to see a contradiction. On one hand, we know that Rosh Hashanah is the Day of
Judgment. The scales are poised. Each person is judged according to his deeds
(or lack of them). The tzaddikim are signed and sealed immediately for a
good life in the coming year. The bad guys are inscribed and sealed for an
immediate demise in the coming year. Those who didn't tip the scales to either
side, receive a suspended sentence - they have until Yom Kippur (or until
Hoshana Rabba) to repair their ways.  | | " If a person doesn't manage to shed a few tears...it is a clear sign that his soul is lacking something...." | | |
Look also at some excerpts from the Rosh Hashanah prayers: "It
is a frightful and awesome day. All of Creation and their deeds are brought for
inspection before [G-d]." In this lies one of the foundations of Jewish belief,
that the Creator exacts punishment from the ones who defy his will and is
beneficent to the ones who keep the mitzvot. (See the Rambam's 13 Principals of
Faith #11)
The holy Ari said that with all this in mind, if a person
doesn't manage to shed a few tears during these Days of Awe, it is a clear sign
that his soul is lacking something.
On the other hand, we have the verses in Chapter 8 of the book
of the prophet Nehemia. On Rosh Hashanah, the people gathered in Jerusalem, and
Ezra the scribe read to them from the Torah and explained to them what it's
meaning. When the people heard and realized that they had been so delinquent in
their service, they began to weep and lament. Nehemia said to them , "...for today
is Holy to your G-d; do not mourn and do not weep...go home, eat good food and
drink sweet wine, and send portions to those who did not prepare anything; today
is holy to our G-d, and the joy of G-d is your strength." (Nehemia 9-10) | | " The Jewish People...put on white festive garments, wash, cut their hair, eat, drink and rejoice knowing that G-d will make a miracle...." | | |
The Jerusalem Talmud, Tractate Rosh Hashanah (1:3),
quoted this verse, "For what nation is there that is so great, that has such
righteous statutes and judgments as all this Torah?" (Deut. 4:8) The Talmud then
goes on to explain that most people, would they be involved in a court case
where their life was on the line, would dress all in black and walk around
sorrowfully. But the Jewish People, are not like that. They put on white festive
garments, wash, cut their hair, eat, drink and rejoice knowing that G-d will
make a miracle for them."
From here we see that they remove all the worries of the
impending judgment and instead throw their trust totally upon
G-d, confident of
the impending verdict.
The Lecivitzer Rabbi used to explain: "...and the joy of G-d is
your strength", the joy of G-d is that you put your total trust in Him. That
is your strength.
It is further brought in the work Torat Avot from
the Kobriner Rebbe that the month of Elul is the appropriate time for the
repentance and self-rectification a person needs to do. When the month of
Tishrei comes, the service is different. The service of Tishrei and Rosh
Hashanah is to declare the sovereignty of G-d over us, to re-crown Him as King
and to nullify our will before His.
Now, with the above ideas, we can solve the apparent
contradiction in the nature of the service of Rosh Hashanah. | | " The Divine Presence cannot dwell in a place where there is sorrow...." | | |
On Rosh Hashanah the people were crying when they realized how
deficient their Torah observance was. Nehemia said to them, "No! Crying doesn't
help. The Divine Presence cannot dwell in a place where
there is sorrow. One can only attach himself to G-d through joy. Despair only
drives away the Divine Presence. Therefore, "Do not weep...go home, eat good food
and drink sweet wine". Then you will be joyful, and then you will be able to
draw closer to the Creator. For this is the service of Rosh Hashanah, to draw
oneself close to G-d in attachment.
If we are to go home to rejoice instead of weep, what did the
Ari mean when he stated that one who doesn't shed a tear during the Days of Awe
has something lacking in his soul? Where is there a place for weeping?
The Ari was not speaking about tears of sadness. He was
referring rather to tears of longing and desire for closeness to G-d. One who
doesn't shed these tears is certainly suspect.
Nevertheless, it is difficult to turn around so easily, leaving
the past behind. Without joy to propel us forward, there is almost no chance of
achieving any level of attachment to the Divine. | | " There is no choice but to acknowledge the holiness of the day...and rely on the kindness and benevolence of the King...." | | |
This can be understood by a parable: A soldier was assigned a
post, to guard a certain bridge over which the King of his country was to pass
and to salute him as he passed. The soldier waited and waited for the King to
come, but still he didn't appear. Since the King didn't yet show, he decided to
take a quick dip in the waters of the river below. Suddenly, when he was in the
water and completely naked, the entourage of the King arrived. The soldier was
not at his post. He was in a dilemma. Given his current situation, should he
hide from the King and not acknowledge his presence, or appear before Him to
offer his salute even as he was, without any clothes on?
In an instant he decided. How could it be that his beloved King
was right there and he would not greet him and honor him? Therefore, he stood up
as he was before the King, at full attention, and gave his salute. The King,
being wise and benevolent, immediately understood what had occurred. The soldier
received a Medal of Honor for his self sacrifice in service of the King.
The meaning of the parable is clear. A Jew, when he must appear
before G-d may well be completely naked, without merits. Nevertheless, how could
a Jew not come before his King? There is no choice but to acknowledge the
holiness of the day, raise his voice in joyful prayer, and rely on the kindness
and benevolence of the King, pleading for divine mercy despite his spiritual
nakedness.
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