בס"ד ראש השנה Rosh Hashana – Part II Gemara is not connected in any way to the themes The Beginning or the End of the Year that are normally associated with the character of Simon Wolf the day.

As already noted previously (last week’s shiur), Finally, the third option offered by the Gemara as to there is no reason given in the Torah for the holiday the significance of the new year beginning on the first of is that it is the Day of Judgment.39 33(ר"י אבן שועיב) of Rosh Hashana. The Ri Ibn Shuib suggests that this is a product of the fact that Rosh This is based on the verse in Parshat Eikev which Hashana is a historical universal event that predates states, “It is a land which the Lord your God looks the Torah. Since the Torah added no new after, on which the Lord your God always keeps His dimension to Rosh Hashana, it felt no need to eyes, from the beginning of the year to the end of elucidate the reasons for the holiday. He then adds the year.”40 Rav Nachman bar Itzchak interprets that the Torah does not explicitly discuss exalted this to mean that at the beginning of the year it is matters that are beyond human comprehension or determined what shall be at the end of the year.41 issues that are esoteric and not tangibly While that indicates that there is a Day of Judgment, experienced by people. It will only hint at such how is one to know that it is necessarily associated matters and leave them to be explicated upon by with Tishrei? The Gemara then quotes the verse in the Oral Torah. In the same vein, both the from Tehillim which is contained in the chapter that for (שיר של יום) Ramban and Ibn Ezra indicate that Rosh Hashana is recited as the song of the day being the Day of Judgment is a product of tradition Thursday and for Rosh Hashana. “Blow the shofar (בכסה) from the prophets and Chazal.34 at the moon’s renewal, at the time appointed for our festive day.”42 The Gemara rhetorically asks The first Mishna in Rosh Hashana begins, there are what is the only holiday that coincides with the moon’s renewal and where the moon is not visible 35.(ארבעה ראשי שנים הם) four beginnings to the year The only holiday that meets that ?(ראש חודש) Enumerated amongst that list of four is the first day of Tishrei which is the New Year for years, Shemitta, criteria is Rosh Hashana. Immediately afterwards Yovel, saplings and vegetables. As discussed last the Pasuk says, “For it is a law for Israel, a ruling of the God of Jacob” which the Gemara (משפט) week, the latter four items are connected to the agricultural cycle in the Land of Israel which begins interprets to be a reference to the judgment of the with the onset of the new rainy season in the heavenly court or the Day of Judgment. This is autumn. With regards to the first item on the list, the codified in the second Mishna in Rosh Hashana Gemara queries as to what is the normative which begins that are four times a year when the On :(בארבעה פרקים העולם נדון) ramification of the fact that the first of Tishrei is the world is judged New Year for years.36 To any observant Jew, Pesach for the grains, on Shavuot for the fruits of instinctively the answer as to what is the the tree and on Sukkot for the water (rain); on Rosh significance of the first of Tishrei beginning the new Hashana all the people of the world pass before Him year would be that it is the Day of Judgment. like a division of soldiers, as it says, “He who Surprisingly, the first option proffered by the fashions the hearts of them all, who discerns all their Gemara is that it has mundane implications with doings.”43 While theses verses associate the Day regards to the proper dating of contracts.37 The of Judgment with Rosh Hashana, they still do not second option suggested is that it is the beginning explain the historical significance or reason as to of the seasons of the year which be consistent with why it would be chosen as the Day of Judgment. the remainder of the agricultural items in the list.38 At this point it is worthwhile to reflect that even within The Midrashei Chazal help to bridge the final gap the Oral Torah, it is amazing that what is known when they explain that Rabbi Eliezer believes that colloquially as Rosh Hashana is only one of a the world was created starting on the twenty-fifth of number of starts to the year and even the first of Elul.44 That would mean that the sixth day of Tishrei itself according to the first two answers of the creation coincides with Rosh Hashana and that the

ליום חגנו, איזהו חג שהחדש מתכסה בו - הוי אומר זה ראש השנה וכתיב כי חק 33 ר' יהושע אבן שועיב (1280-1340) חי בספרד תלמיד הרשב"א וחברו של הריטב"א לישראל הוא משפט לאלקי יעקב (שם) ורבו של מנחם בן זרח 42 ִּת ְק ֣עּו ַב ֣חֹ ֶדׁש ָׁ֑שֹופר ֝ ַּב ֗ ֵּכ ֶסה ְל֣יֹום ַח ֵּגֽנּו: ִּ֤כי ֣חֹק ְליִ ְׂש ָר ֵ֣אל ֑הּוא ֝ ִמ ְׁש ֗ ָּפ ט ֵלאֹל ֵ֥ קי יַ ֲע ֽק ֹב: 34 ויקרא כג,כג (תהילים פא,ד-ה) 35 ארבעה ראשי שנים הם באחד בניסן ראש השנה למלכים ולרגלים באחד באלול 43 בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בראש ראש השנה למעשר בהמה רבי אלעזר ורבי שמעון אומרים באחד בתשרי באחד השנה כל באי העולם עוברין לפניו כבני מרון שנאמר (תהלים ל"ג) היוצר יחד בתשרי ראש השנה לשנים ולשמיטין וליובלות לנטיעה ולירקות באחד בשבט ראש לבם המבין אל כל מעשיהם ובחג נידונין על המים (משנה ר"ה א,ב) השנה לאילן כדברי בית שמאי בית הלל אומרים בחמשה עשר בו 44 תני רבי אליעזר בעשרים וחמשה באלול נברא העולם ואתיא כרב דתניא בתקיעתא 36 באחד בתשרי ראש השנה לשנים, למאי הלכתא? (גמ' ר"ה ח.) דרב זה היום תחלת מעשיך זכרון ליום ראשון כי חוק לישראל הוא ועל המדינות 37 אמר רב פפא: לשטרות (שם) בו יאמר איזו לחרב ואיזו לשלום איזו לרעב ואיזו לשובע ובריות בו יפקדו 38 דרבי זירא אמר: לתקופה (שם) להזכירם לחיים ולמות, נמצאת אומר בראש השנה נברא אדם הראשון…בשמינית 39 רב נחמן בר יצחק אמר: לדין (שם) הכניסו לגן עדן, בתשיעית צוהו, בעשירית עבר על צוויו, באחת עשרה נידון, 40 ֕ ֶא ֶרץ ֲא ֶׁשר־יְק ָֹ֥וק ֱאֹל ֶ֖ק יָך ּד ֵֹ֣רׁש א ֹ ָ֑תּה ָּת ֗ ִמיד ֵע ֨ינֵי יְק ָֹ֤וק ֱאֹל ֙ק ֙יָך ֔ ָּבּה ֵ ֽמ ֵר ִׁש ֙ית ַה ָּׁש ֔נָה וְ ַ֖עד בשתים עשרה יצא בדימוס מלפני הקב"ה, אמר לו הקב"ה אדם אתה סימן לבניך ֲַאח ִ֥רית ָׁש ָנֽה (דברים יא,יב) כשם שנכנסת לפני בדין ביום הזה ויצאת בדימוס, כך עתידין בניך להיות נכנסין 41 רב נחמן בר יצחק אמר: לדין דכתיב מראשית השנה ועד אחרית שנה - מראשית לפני בדין ביום הזה ויוצאים בדימוס (ילקוט שמעוני רמז תשפב ופסקתא רבתי השנה נידון מה יהא בסופה. ממאי דתשרי הוא - דכתיב תקעו בחדש שופר בכסה פרק מא) www.swdaf.com 5 בס"ד ראש השנה pinnacle of creation, the creation of man, took place Rav Shmuel bar Itzchak asks in the Gemara Rosh on the first of Tishrei. The Midrash gives a detailed Hashana, “according to whose opinion do we pray timetable for the latter twelve hours of the sixth day on Rosh Hashana, ‘This day is the beginning of זה ) of creation which includes, “in the eighth hour God Your works, a commemoration of the first day It is in ?’(היום תחלת מעשיך זכרון ליום ראשון brought Adam HaRishon into Gan Eden, in the ninth hour He commanded him not to eat from the Etz accordance with the opinion of Rabbi Eliezer who Hada’at, in the tenth hour Adam HaRishon believes that the world was created in Tishrei.”46 As abrogated that command, in the eleventh hour he the Maharsha explains, since man was the raison was judged, in the twelfth hour he was forgiven; and d’etre of creation, it as if everything created before God said to Adam HaRishon, you are a paradigm him was meaningless. Therefore, his creation is for your descendants; just like you stood before Me called the beginning of God’s works and that in judgment on this day and were forgiven, so too, moment is considered the first day of the year or in the future, your descendants will stand before Me Rosh Hashana. Since the text quoted by Rav in judgment on this day and be forgiven.” Shmuel bar Itzchak is found in our liturgy, it would seem that Rabbi Eliezer’s position that the world Rabbi Eliezer’s explanation of the historical was created in Tishrei is the accepted view. This significance of Rosh Hashana seems so would then finally yield that the creation and compelling, yet as seen above, there is still so much judgment of Adam HaRishon is the significant uncertainty surrounding why the day is considered historical event that took place on Rosh Hashana. the beginning of the year. That is because Rabbi The only problem with this conclusion is a Mitzvah Eliezer’s position rests upon an assumption that is called Birkat HaChama which transpires every not universally accepted by other Tanaim. In the twenty-eight years.47 It is a blessing recited upon Gemara Rosh Hashana, Rabbi Yehoshua and witnessing the in the same position it was found Rabbi Eliezer disagree as to when the world was at the moment of creation (same day and hour). created.45 They both agree that on Rosh Hashana Many may remember the last occurrence of this (the first of Tishrei) Sara, Rachel and Chana were Mitzvah which was Erev Pesach 5769 (April 8th, remembered (conceived), Yosef was released from 2009). Obviously, if the performance of this Mitzvah incarceration in Egypt, and Bnei Yisrael were freed is in the month of Nissan, and that is when the sun from slave labor in Mitzrayim. They also agree that returns to its placement at creation, then it would Yitzchak Avinu was born on Pesach. On the other stand to reason that the normative practice is like hand they disagree as to when the other Avot were Rabbi Yehoshua that the world was created in born and passed away, when the world was created Nissan. How could it be that the liturgy on Rosh and when the future redemption will take place. Hashana and the Mitzva of Birkat HaChama are Rabbi Eliezer believes that the Avot were born and subscribing to mutually exclusive positions? If Rosh died in the month of Tishrei, the world was created Hashana is a commemoration of the creation of man and while the Exodus then the sun could not return to its position at the (בתשרי נברא העולם) in Tishrei took place in Nissan, the future redemption will take time of creation in Nissan. And if the moment of the place in Tishrei. In contrast, Rabbi Yehoshua sun’s creation is found in Nissan then Rosh and the Hashana cannot be a remembrance to the first day (בניסן נברא העולם) believes that the creation other events took place or will take place in Nissan. of creation. Tosafot notes this internal The fact that man was created and judged on Rosh inconsistency and to resolve these seemingly Hashana only makes sense if one subscribes to incompatible practices, he quotes the Rabbeinu Rabbi Eliezer’s view that the world was created in Tam who makes a radical suggestion that God Nissan. According to Rabbi Yehoshua, none of that considered and contemplated creating the world in would be true since man was created on the first of Tishrei, but He did not actually create it until Nissan and not on the first of Tishrei. Morever, Nissan.48 when there is a disagreement between Rabbi Eliezer and Rabbi Yehoshua, generally Rabbi While the concept seems revolutionary, it actually Yehoshua’a view is accepted as being normative. mirrors that which transpires in the natural world. That would explain why it seems to be that even in The agricultural cycle starts with plowing and the Oral Torah it is so unclear as to what transpired seeding the field. Embedded in those seeds is the historically on the first day of Tishrei. potential to emerge as fully grown produce. When nourished by the rain and the nutrients of the soil, that latent potential comes to fruition. Tishrei is the

46 אמר רב שמואל בר יצחק: כמאן מצלינן האידנא זה היום תחלת מעשיך זכרון ליום 45 תניא, רבי אליעזר אומר: בתשרי נברא העולם, בתשרי נולדו אבות, בתשרי מתו ראשון, כמאן - כרבי אליעזר, דאמר: בתשרי נברא העולם. (שם כז.) אבות, בפסח נולד יצחק, בראש השנה נפקדה שרה רחל וחנה, בראש השנה יצא 47 גמ' ברכות נט: הרואה חמה בתקופתה ורש"י שם יוסף מבית האסורין, בראש השנה בטלה עבודה מאבותינו במצרים, בניסן נגאלו, 48 תימה הא קי"ל כרבי יהושע כדאמרינן בפ"ק (דף יב.) לתקופה כר' יהושע...אומר ר"ת בתשרי עתידין ליגאל. רבי יהושע אומר: בניסן נברא העולם, בניסן נולדו אבות, דאלו ואלו דברי אלהים חיים ואיכא למימר דבתשרי עלה במחשבה לבראות ולא בניסן מתו אבות, בפסח נולד יצחק, בראש השנה נפקדה שרה רחל וחנה, בראש נברא עד ניסן (תוד"ה כמאן ר"ה כז. ושפת אמת שם ועיין פרי צדיק בראשית לר"ח השנה יצא יוסף מבית האסורין, בראש השנה בטלה עבודה מאבותינו במצרים, בניסן כסלו א ובדברים לר"ה ועיין במשנ"ב או"ח תקצב ס"ק ה) נגאלו, בניסן עתידין ליגאל. (גמ' ר"ה י:) www.swdaf.com 6 בס"ד ראש השנה time when the farmer takes a leap of faith by placing and man, but rather it is the conception of what a seed that has current utility into the ground. could be realized by the birth of the world and man. Without the proper care and nourishment it will decompose and be lost. On the other hand, with the This gives a new meaning to the statement of Rabbi right management and natural inputs, the seed can Yitzchak about the justification for God’s rescuing produce bounty that far exceeds its current utility. Yishmael despite all the evil he would perpetrate At this moment, it is all potential that is fraught with and difficulties he would cause for Bnei Yisrael in fear, hope, anxiety, anticipation, risk and danger. the future. He explained, “God does not judge man Everything hangs in the balance, this planting could on what the future brings, but rather on his actions yield a cornucopia of produce, nothing at all or of that moment.”49 In other words, God looks at the something in between. In the spring, in Nissan, potential of the individual at that moment not what when the produce emerges and matures, the they actually will do in the future. realization of all that potential is unleashed. The relationship between that which is reaped and that That is why symbols are so central to Rosh which planted has to do with how much of that Hashana. It is not because they are omens or potential is realized. It is directly correlated with how determinant in any way, but because they express optimal the conditions and inputs, provided by the the potential of the upcoming year. It helps to direct farmer and God, were during that interim period to one’s perspective towards what could be rather than foster the emergence of that which was planted. what has been. They turn one’s frame of mind away from the limitations of their reality and experiences As noted before, understanding the historical and to focus on the greater vistas of untapped potential. agricultural significance of Rosh Hashana would These Simanim are integral to Rosh Hashana shed light on the character of the day and yield because they are essential props in accenting the deeper insights as to the nature of the day of Rosh motif of the day which is the recognition of the latent Hashana. Rosh Hashana does not commemorate potential that exists in each individual and in the the creation of the world, but rather the thought to creation. do so. Like the seeds that are planted in Tishrei, Rosh Hashana speaks to the opportunity embedded It also would explain why everyone agrees that in the creation. It celebrates creation’s potential and Sara, Rachel and Chana were remembered on not its realization. Man as the center-piece of that Rosh Hashana. They did not give birth on Rosh creation has nested within him the greatest potential Hashana (everyone agrees Yitzchak was born on to realize God’s intent in creating the world. Pesach), but rather they conceived on Rosh Recognizing that potential is the first step to Hashana. This is emphasized in the choice of the achieving its actualization. Just like there is so and Haftorah for the first day of Rosh much more to a seed, if cultivated properly, than its Hashana which revolves around these barren immediate benefit, so too man has the capacity, with women and their being remembered by God. Their proper nurturing, for so much more than that which potential salvation from being childless took place is currently apparent. Perceiving, comprehending on Rosh Hashana, but their true deliverance would and appreciating those possibilities and capabilities only be realized with the birth of a child at a later is essential to bringing to fruition all that God date (Nissan). So too, Bnei Yisrael were released intended and expected from that individual. Man from slave labor on Rosh Hashana. They were can only be as great as his belief in his personal potentially free men on the first of Tishrei even value to the creation. It is a prerequisite to achieving though they did not physically realize that man’s God given mission. Therefore, Rosh redemption with the Exodus until Nissan. Lastly, Hashana is about what man can be and not what he Yosef’s release from prison opened the potential for is. him to reunited with and bring salvation to his family. It would be years before that freedom produced This concept is actually brought to the fore in the tangible results, but that ultimate outcome was set Chazarat HaShas of Musaf on Rosh Hashana at the in motion on Rosh Hashana. In all these cases, conclusion of Malchiyot, Zichronot and Shofarot, Rosh Hashana was a pivotal moment when the potential for fulfillment was unlocked היום הרת ) where we declare, “Hayom Harat Olam which is often mistranslated as “Today is the ”(עולם birth of the world.” The Hebrew word for birth is In the introduction to Zichronot, we say, “For the means conception or remembrance of all that is formed comes before (הרה) Hara ,(לידה) Leida pregnancy. It is not birth, but rather the potential for you, the deeds of each individual and the decree of If one were to 50”.(מעשה איש ופקודתו) life. Rosh Hashana is not the birthday of the world his fate ”as “his mission (ופקודתו) translate U’Phukadato

האדם אלא לפי מעשיו של אותה שעה, שנאמר כי שמע אלהים אל קול הנער באשר 49 ואמר רבי יצחק: כל שנה שרשה בתחלתה מתעשרת בסופה, שנאמר מרשית השנה הוא שם. (שם טז:) - מרשית כתיב, ועד אחרית - סופה שיש לה אחרית. ואמר רבי יצחק: אין דנין את 50 כי זכר כל היצור לפניך בא מעשה איש ופקדתו www.swdaf.com 7 בס"ד ראש השנה rather than “his fate,” it would imply that the and indispensable to God’s blueprint for the world. judgment of Rosh Hashana focuses on man’s In order to serve in this vital role, it is imperative that mission and potential rather than his failings. From one detach themselves from the constricting that perspective, the judgment of the day is not material mundaneness of life and one open their about what has happened, but about what will be. It eyes to their spiritual potential and mission. They is forward, not backyard, looking. That is why Rosh must free themselves of their self-serving selfish Hashana is celebrated on the first day of the new nature and see the opportunity afforded to them in year and not the last day of the previous year. It is serving their King and God. One must adjust their setting the trajectory for the upcoming year. Rosh gaze upwards to the soaring limitless heavens, and Hashana comes before Yom HaKippurim and is the not stare downwards at the confining physical world. first two days of the Ten Days of Repentance because one must first establish a standard and That is why Rosh Hashana has an embedded benchmark to be able to recognize their short tension within it that yields such mixed feelings and comings and failings in realizing their potential. ambivalence. Celebrating the coronation of the Rosh Hashana is a day of exaltedness, not a day of King and the great possibilities of the creation or the introspection. Therefore, speaking about sin and upcoming year are a double edged sword. It is confession are incompatible with the character of exhilarating, exciting and inspiring to contemplate the day because they focus on man’s failures and the opportunity to coronate and declare the King’s disappointments. presence and the great potential afforded to the creation and to man. At the same time, it is This would help explain the two recorded daunting, unnerving and disconcerting to be faced celebrations of the holiday of Rosh Hashana in with such an awesome task and to grasp how far Tanach. In Ezra, the focus of the day was on the one is from realizing that potential. We are reinitiating of the altar and the sacrifices.51 This was conscious of this tension and therefore are both at done before they began to build the Second once awestruck and fearful, celebratory and Temple, but it set in motion the service of the reserved. Temple which would only be fully realized with the dedication of the Temple itself (in Nissan) many The judgment of Rosh Hashana surrounds what we years later. It also can help make sense of the will offer to bring to the table of creation. What will seemingly strange reaction of the leaders to the we do differently in this upcoming year to realize the people’s crying after the public Torah reading in the mission God has given us? What potential have we description of Rosh Hashana in Nechemya.52 After failed to unlock? How will we make God’s presence the public Torah reading, the leaders instruct the more apparent in the upcoming year? How will we people not to mourn or cry over their neglect of the become the exalted person that God intended? The Torah laws that they had just heard. That is gap between that which we desire to accomplish because their sincerity in wanting to rectify their lack and that which is our reality and the inherent of adherence was the potential and fuel needed to shortcomings that prevent us from realizing our have them acknowledge and rectify their potential are the work of the other eight days of the shortcomings in the future. They accepted that God Ten Days of Repentance. It reaches its zenith in the was their King and that had ramifications as to their short “confession” found in Neilah on Yom למען נחדל מעושק ) future choices. Upon reaching that pivotal moment HaKippurim where we beg God .to help us to stop stealing and return to You (ידינו it was reason to “go and eat delicacies and drink sweet beverages, send portions to those that have What theft is so egregious that it is the sole focus of nothing prepared since today is sacred to our Lord. the Viddui in Neilah? It is to stop stealing from God Do not be sad, the enjoyment of God is your by squandering one’s potential. On Rosh strength. That is the reason to celebrate on Rosh Hahshana let us celebrate what we will do and not Hashana. get mired in what we have done. Let us rise to the occasion and be deserving of God’s mercy, blessing The first step to successfully accomplishing the goal and munificence. Let us tell God we are ready to of Rosh Hashana is to acknowledge that there is a coronate You as the King, to live up to Your King with directives and an intent for the creation. expectations, and that this year will be the year This in turn leads to the recognition of man’s frailty when the seeds we plant in Tishrei will come to and insignificance in the context of the creator. At fruition in Nissan. We will make it a year where at the same time, it is also an uplifting and invigorating the end of the year the harvest and ingathering will to realize that God has an intended mission for man match the potential unleashed on Rosh Hashana. and that man has so much to offer in advancing the creation towards God’s will. Without subjects, there Shalom and Shana Tova כתיבה וחתימה טובה is no king. Therefore, man (Bnei Yisrael) is essential

52 נחמיה ח 51 עזרא ג www.swdaf.com 8