Rosh Hashanah 5781
Rabbi Jablinowitz
The Gemara in Rosh Hashanah 34A darshens the pasuk (Tehillim, Chapter 81, Pasuk 4) Tiku Ba’Chodesh Shofar Ba’Kese Leyom Chageinu to be referring to Rosh Hashanah. The Gemara asks rhetorically, Eiyzeh Chag She’HaChodesh Miskaseh Bo, Havey Omer Zeh Rosh Hashanah. What Chag is it that the moon is covered? This is Rosh Hashanah. The Gemara learns that the pasuk is referring to Rosh Hashanah, even though it’s not explicitly mentioned, since Rosh Hashanah is the only Chag which takes place at the onset of the month when the moon is barely visible. The other Chagim all fall out during a period when the moon is either full or can be clearly soon.
The fact that the pasuk refers to Rosh Hashanah as the festival during which the moon is covered, would seem to indicate that the covered moon is an essential aspect of Rosh Hashanah. How is this fundamental to Rosh Hashanah, and how does this differentiate it from the other festivals?
The Sfas Emes teaches that during the Shalosh Regalim, there is a great revelation of light. This is illustrated in the mitzvah of Re’iyah, the mitzvah to go to Yerushalayim and be seen. The Gemara in Chagigah 2A makes a comparison between the way the word Ya’ra’eh is written, Yireh, and the way it is read, Ya’ra’eh. Not only are we seen in Yerushalayim by Hashem on the festivals, but we have an increased level of spiritual vision (see Rashi on the Gemara). This is because during the festivals, which fall during the middle of the month, there is an increased level of light.
And when there is an increased ability to see Hashem, we have great joy. This is why we say in the Shemoneh Esrei of the festivals, Mo’adim L’Simcha. And this is why on the Shalosh Regalim we say Hallel, we sing songs of praise to Hashem. During the festivals, we overflow with joy.
On Rosh Hashanah, we don’t say Hallel. As the Gemara in Rosh Hashanah 32B teaches, how could Bnei Yisrael sing songs of praise while the books of life and death are open before Hashem? The Rambam in Hilchos Chanukah (Chapter 3, Halacha 6) teaches that we don’t say Hallel on Rosh Hashanah and Yom Kippur because they are days of fear and trepidation, and there isn’t Simcha Yeseirah.
But though there isn’t Simcha Yeseirah, there is a mitzvah of simcha on Rosh Hashanah. The Shulchan Aruch teaches (Siman 597, Se’if 1) We eat, drink, and rejoice on Rosh Hashanah. And the Mishnah Berurah adds that the mitzvah of V’Samachta B’Chagecha is applicable to Rosh Hashanah, as the pasuk we quoted above of Tiku Bachodesh Shofer includes the word Chageinu; Rosh Hashanah is also a Chag.
How can we reconcile the simcha on Rosh Hashanah with its status as a day of fear?
As we said, the Shalosh Regalim are days of great revelation. Therefore, their mitzvah is to be seen, and as we explained from the Gemara in Chagigah, to see as well. But on Rosh Hashanah, there is an Iskasyah; the pasuk states Ba’Kese Leyom Chageinu to indicate that Hashem’s presence on Rosh Hashanah is hidden. We don’t have the level of vision on Rosh Hashanah that we have during the festivals.
On Rosh Hashanah, instead of the mitzvah of Re’iyah, we have the mitzvah of Shemi’ah, of hearing. More precisely, we have the mitzvah of hearing the shofar. And if on the Shalosh Regalim our mitzvah is to be seen in the Beis Hamikdash, on Rosh Hashanah our mitzvah is to penetrate the hidden presence of Hashem. As the Gemara in Rosh Hashanah 26A teaches, Kayvan D’Lezikaron Hu, Kebifnim Dami. Since the shofar is for Hashem to remember us, it is considered as service in the Beis Hamikdash. By hearing the sound of the shofar, we feel connected to Hashem, even while He is hidden. And just as on the Regalim we are seen and we see, on Rosh Hashanah we hear and we beseech Hashem to hear the sound of our shofar with mercy; Shome’a Kol Teruas Amo Yisrael Berachamim.
We asked above, how can one have any simcha while in a state of fear. The Sfas Emes quotes the Tikunei Zohar which states that one is able to reach Yirah by hearing. As the pasuk in Chabakuk states (Chapter 3, Pasuk 2), Hashem Shamati Shima’cha Yareisi. Our fear derives from hearing the sounds of the shofar, and the sounds of the shofar penetrate the hiddenness and bring us closer to Hashem. Therefore, on Rosh Hashanah, the fear brings about the joy. It’s not an overwhelming joy of the Yom Tomim. It’s not a Simcha Yeseirah which obligates Hallel. Rather through our fear of judgment we get closer to Hashem, and that closeness results in a joy which obligates us to eat, drink, and rejoice on Rosh Hashanah.
Good Shabbos and Kesiva V’Chasima Tova
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