Parshat Nitzavim is always the Shabbat before Rosh Hashana and the hint to this is in the first pasuk “Atem Nitzavim Hayom.” The Zohar HaKadosh says that when it says “Hayom” in the pesukim, it is referring to Rosh Hashana.
During Musaf on Rosh Hashana we recite three sets of passages, each with its own blessing and accompanying shofar blasts – Malchuyot (Kingdom), Zichronot (Memories), Shofarot (Shofar blasts). The source of this structure is the Gemara (Rosh Hashana 16a). Reciting the ten verses of Malchuyot, the ten verses of Zichronot and the ten verses of Shofarot, accompanied by their associated shofar blasts, are the essence of our Torah obligations on Rosh Hashana.
In this shiur I would like to focus on one specific approach of understanding this structure, that of R’ Yosef Elbo, (one of the Rishonim, Spain, 14th century), in Sefer Ikarim.
Most of us are familiar with the Rambam’s Thirteen Principles of Faith. According to R’ Yosef Elbo there are not thirteen principles, but only three, of which the Rambam’s thirteen are sub-branches. R’ Yosef Elbo’s three principles are:
- Reality of G-d (Malchuyot)
- Reward and Punishment (Zichronot)
- Torah from Heaven (Shofarot)
Applying this principle, let us study each one in turn and hopefully acquire a deeper understanding of the essence of Musaf on Rosh Hashana.
The first principle, Reality of G-d (Malchuyot) means the recognition that HaKadosh Baruch Hu exists and that everything exists by virtue of Him, that nothing is random, it is all part of HaKadosh Baruch Hu’s plan. In truth, our human intellect cannot comprehend the “reality” of HaKadosh Baruch Hu, His essence. Despite that, we must try to conceptualize HaKadosh Baruch Hu within the confines of our human understanding, with the realization that this is a narrow conception. HaKadosh Baruch Hu is not limited by physical form, time or place. The meaning of the “Reality of G-d,” in R’ Yosef Elbo’s context, is acceptance that everything we perceive, see, feel, smell, taste, hear, etc. exists by virtue of HaKadosh Baruch Hu and is created by Him.
In order to enable free will, HaKadosh Baruch Hu “hides” Himself in His Creation. When I say “hide,” I mean behind a “concept,” for example “The Laws of Nature.” By hiding behind this “concept,” HaKadosh Baruch Hu enables a person to “see” Him, or not. A person can choose to recognize the “Reality of HaKadosh Baruch Hu,” or relegate it to the “concept,” i.e. “G-d is not doing that, that is just a ‘law of nature’!”
The first principle of faith is that regardless of whether a person recognizes the “Reality of HaKadosh Baruch Hu” or not, HaKadosh Baruch Hu “is.” When we crown HaKadosh Baruch Hu as King on Rosh Hashana, it is not that we are “appointing” HaKadosh Baruch Hu to be king over us (actually this is a debate between R’ Akiva and R’ Yochanan ben Nuri, Mishna Rosh Hashana 4, 5), but rather that we are recognizing the fact that HaKadosh Baruch Hu is King, not only over us, but over everything. HaKadosh Baruch Hu is King, whether we recognize Him or not, but our declaring Him as our King, is a statement, enlightenment for humanity to follow suit.
The second principle is Reward and Punishment (Zichronot). If the first principle above defines the “framework,” this second principle defines – where we fit in the framework. The purpose HaKadosh Baruch Hu created the universe was for us humans, everything in HaKadosh Baruch Hu’s creation was for us. This second principle defines our place and purpose in the Creation and this is based on “consequences.” HaKadosh Baruch Hu created humans with free choice, the choices we make and our resulting actions, or lack thereof, have consequences. If we make the right choice, we are rewarded, if we make the wrong choice, we are punished. HaKadosh Baruch Hu is benevolent and loving, He wants us to make the right choices – for our own good, not His. Like a father punishes his son when he does something naughty, to teach him, so too does HaKadosh Baruch Hu punish us when we make a bad choice.
To ensure free choice, HaKadosh Baruch Hu has to counterbalance the desire to make the right choice, by giving us a yetzer hara. Combatting the yetzer hara is a lifelong battle.
Our greatest weapon against the yetzer hara is gratitude. Everything we are and have, everything we value and hold dear – is by virtue of HaKadosh Baruch Hu. What kind of person spits in the face of their benefactor? Would you dare insult your employer to his face – the person who pays your salary? Such a notion is unthinkable. So how do we have the audacity to “spit in the face” of (sin against) our Creator, the One who has given us everything we have? Basic decency dictates that we should have gratitude, not disdain. HaKadosh Baruch Hu gave us life, our bodies as a gift! And we are using that to sin against Him? When one adopts such a mindset, sinning is no longer so easy.
Zichronot in Musaf relates the series of choices mankind made throughout history and their consequences, all the time with an eye on the final destination, the Mashiach and the Redemption. The ultimate lesson of Zichronot is to accept our fallibility, that in all likelihood we will mess up, at one stage or another and that has consequences. We have the opportunity to fix those mistakes by doing Teshuva, but to wipe the slate clean sometimes requires punishment and/or tests. Accepting these consequences with equanimity and understanding that they are the exact prescription to correct the malady, is the challenge.
The third and final principle is Torah from Heaven (Shofarot). If the first principle defines the framework of Creation and the second principle defines where we fit into the framework, this, the third principle – defines how we fit into the framework. HaKadosh Baruch Hu requires us to make the right choices, but how do we do that? We need instructions, guidelines. The Torah is the set of instructions how to make the right choices and how to act and behave correctly following those choices (gratitude above, is one of these guidelines).
The third principle is a recognition and celebration of this incredible gift that HaKadosh Baruch Hu gave to us at Har Sinai. Shofarot in Musaf focuses on Matan Torah that resounded to the sound of the shofar. If we would have followed the plan, Matan Torah would have been the Redemption. However, since we sinned with the golden calf, we need to wait for the second shofar to be blown in the time of Mashiach, to herald the final Redemption.
I want to wish you all a Shana Tova, Ketiva ve’Chatima Tova, le’Altar le’Chayim Tovim ule’Shalom.
Parshat HaShavua Trivia Question: HaKadosh Baruch Hu asks the Heaven and earth to bear witness to His covenant with Am Yisrael (Devarim 30:19). Why specifically these two witnesses?
Answer to Last Week’s Trivia Question: What type of “Teneh” (Devarim 26:2), basket, were the Bikkurim brought in? The rich used baskets made of gold or silver, while the poor used baskets woven from willow branches (Mishna Bikkurim 3:8).
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