Quotes the Baraita, Tanya, Rabbi Eliezer omer בתשרי נברא העולם. The world was created, meaning specifically Adam HaRishon was created in Tishrei on Rosh Hashanah. But the beriah began on chaf hei Elul and thus the sixth day, the day in which Adam HaRishon was created coincided with Rosh Hashanah. Rabbi Yehoshua says that בניסן נברא העולם, that the world was created, Adam HaRishon was created in Chodesh Nissan. We have to try to understand what underlies this dispute between Rabbi Eliezer and Rabbi Yehoshua. Tosafot later in the third perek in Masechet Rosh Hashanah quotes that Rabbeinu Tam observed that in the piyutim of Eliezer HaKalir, we find that in one place in his piyutim for Shmini Atzeret, Eliezer HaKalir reflects the opinion of Rabbi Eliezer that בתשרי נברא העולם, whereas in his piyutim for Pesach, Eliezer HaKalir reflects the opinion of Rabbi Yehoshua that בניסן נברא העולם. Rabbeinu Tam suggests that there's no inconsistency within the piyutim of Eliezer HaKalir and that אלו ואלו דברי אלוקים חיים and that in fact בתשרי עלה במחשבה לברוא את העולם. That kavyachol, whatever this means when predicated of HaKadosh Baruch Hu, that kavyachol the thought to create the world occurred to HaKadosh Baruch Hu in Chodesh Tishrei, but the implementation was not until Chodesh Nissan. In terms of actualizing, in terms of implementing that machshavah, so that didn't happen until Chodesh Nissan. What exactly again machshavah means when we attribute it to HaKadosh Baruch Hu, so usually when we think something through, so we're figuring out whether something's a good idea, we're strategizing, we're planning tactics. Obviously, even when we're speaking anthropomorphically about HaKadosh Baruch Hu, clearly that's not what machshavah means. Moreover, what do Chazal, what according to Rabbeinu Tam is being conveyed when we say that כביכול הקדוש ברוך הוא entertained, first entertained the machshavah, the thought to create the world in Chodesh Tishrei? Before beriat ha-olam, there was no such thing as time, right? Time itself is a creation, it's part of beriat ha-olam. Prior to beriat ha-olam, there was no Tishrei, there was no Nissan, there wasn't time. So what does it mean again to say that כביכול הקדוש ברוך הוא had the thought to create the world in Chodesh Tishrei? We find a similar contrast between what HaKadosh Baruch Hu's original machshavah was and the implementation of that machshavah with regard to beriat ha-olam. Rashi in the beginning of Sefer Bereishit commenting on the pesukim, on the one hand Bereishit bara Elokim, so the Torah refers to HaKadosh Baruch Hu with the shem Elokim, again reflecting each of the shemos reflect an aspect of how HaKadosh Baruch Hu relates to the world. Elokim, of course, expresses the aspect of din. So Bereishit bara Elokim, HaKadosh Baruch Hu as creator is identified as Elokim, reflecting again the aspect of din. Later the Torah tells us ביום עשות ה' אלוקים ארץ ושמים that HaKadosh Baruch Hu is no longer referred to solely as Elokim, but rather as Hashem Elokim. Hashem, of course, expressing, reflecting midat ha-rachamim, the attribute of mercy, of compassion. Rashi quotes Chazal that בתחילה עלה במחשבה לברוא את העולם במידת הדין and then again kavyachol there was an original thought. The original thought which HaKadosh Baruch Hu entertained was to create the world according to a strict standard of justice, and then ראה שאין העולם מתקיים. HaKadosh Baruch Hu saw that we wouldn't be able to survive if held to a strict standard of justice, so ממילא שיתף מידת הרחמים. HaKadosh Baruch Hu blended alongside the midat ha-din a midat ha-rachamim, an attribute of mercy, of compassion as well. Here too, in addition to the other questions which have accumulated, obviously one cannot speak of Hakadosh Baruch Hu having an original plan which he then needed to modify. So what then are Chazal trying to convey in describing Hakadosh Baruch Hu as having had an original plan of creating the world only qua Elokim, creating the world according to a strict standard of justice and later changing, as it were, modifying that original plan? And finally, one last question which we're going to try to briefly explore tonight. The whole progression from Rosh Hashana to Yom Hakippurim is somewhat puzzling. Rosh Hashana, again, represents din. Originally, at the beginning, at the onset of Rosh Hashana, it's din kasha. Din kasha, unadulterated din. Then Chazal tell us in the Medrash Rabbah, commenting on the pasuk of עלה אלוקים בתרועה ה׳ בקול שופר that through our tekiyas shofros, so then that din is softened. It injects an element of rachamim into the din. But it remains a day of din. Yom Kippur on the other hand is a day of rachamim, albeit with an element of din injected into the rachamim. But the emphasis on Yom Kippur is on the rachamim. Why don't we just go straight to Yom Kippur? Why does the Torah insist on first having a Rosh Hashana, first having this exacting standard of din, and only later allowing us the privilege of having a Yom Kippur, a Yom Harachamim? When Rabbi Eliezer says that betishrei nivra haolam, the timing for creation of Adam Harishon, the creation of man, reflects who, what man is, what the essence of a person is, what the essence of our humanity is. And according to Rabbi Eliezer, in teaching us that אדם נברא בראש השנה what Rabbi Eliezer is conveying is that the essence of man, of a person, is to be accountable. That's the essence of humanity. That we're blessed with the prerogative of bechirah chofshis and accordingly, accordingly, the essence, the defining human trait with which we're endowed is accountability. And that's the significance of Adam being nivra on Rosh Hashana. He was nivra on Yom Hadin, he was created into a situation of din, of judgment, because that's the essence of a person. That's what it means to be human is to be accountable. Now the term, again, a person has to give din vecheshbon, that's the essence. So the term cheshbon, the shoresh ches shin beis in lashon hakodesh, we find it in different places, for instance in parshas Behar, when the Torah presents the dinim about redeeming a sedeh achuza, ancestral field, which had been sold due to poverty. So the Torah says וחישב את שני ממכרו meaning that there has to be a precise calculation. It's not, not an approximation, but there's a precise calculation as to how many years were left to Yovel when the sale was made, how many remain now, and then it has to be prorated accordingly. Similarly, vechishav im koneihu, that the term, again, cheshbon as in דע לפני מי אתה עתיד ליתן דין וחשבון which Rabbi Eliezer is saying is the essence of a person, implies precise calculation. Din vecheshbon, a reckoning and an accounting, suggests the image of an accountant who has to maintain financial records with precision to the last penny. Approximation is alien to the science of accounting. So too Rabbi Eliezer in teaching that betishrei nivra haolam says that to be human is to be accountable, not just in general terms, but for every action, for every precious moment of our lives. Accountability, this notion of being accountable, is alien to the modern world. On the contrary, modern man conceives of freedom as meaning that one doesn't have to answer to anyone. So many people aspire to start their own business for precisely this reason, because if one starts one's own business to be one's own boss means not to have to answer to anyone. We do impose accountability in some areas, but not necessarily on ourselves. School decorum and discipline, for instance, are founded upon a philosophy of accountability. Children must be punctual to school, to class. If tardy, so they're censured for their tardiness. They have to sit quietly, only speak when invited to do so. Missing homework assignments are not tolerated. As parents, we generally support such educational policies because after all, we all recognize that without accountability there's not going to be any successful education. Hence the current movement and trend towards mandatory testing, because if there's no accountability, there's not going to be adequate results. The question which Rabbi Eliezer puts to us is whether this emphasis on accountability, and an accountability not just in general terms, but an accountability which focuses on the most minute details, does that emphasis extend to ourselves as well, in our post-school adulthood? Do we monitor and censure our own talking during shul with the same standards of strictness according to which we monitor and censure our children for talking during class out of turn? Are we as demanding of ourselves in terms of accountability for keviyas itim latorah, setting aside daily times for talmud torah, as we are demanding of our children with regard to their responsibility for their homework assignments? When our children want to play or talk on the phone, thereby neglecting their schoolwork, so we speak to them about priorities, about ikar and tofel. But what about, Rabbi Eliezer asks us, what about our own priorities? Adam nivra b'Tishrei. To be human is to be accountable. How do we prioritize and allocate our free time? Do tefillah b'tzibbur, talmud torah, gemilus chasadim rank as they ought to? How do we spend our Sundays? Do we prioritize so as to reflect our belief that this world is but a gateway to the world to come? Man was created in Tishrei, b'Tishrei nivra olam, says Rabbi Eliezer. That means our very humanity depends upon honestly confronting such pointed and at times painful questions. But Rabbi Yehoshua says that b'Nissan nivra ha'olam. What does Chodesh Nissan represent? Tishrei represents din. What does Chodesh Nissan represent? Nissan, spring, Chodesh HaAviv, is when the natural cycle is renewed. The Gemara in Rosh Hashanah says that in the same sugya which presents this dispute between Rabbi Eliezer and Rabbi Yehoshua, איזהו חודש שהארץ מוציאה דשאים ואילן מוציא פירות הוי אומר זה ניסן.
This is Chodesh Nissan. In the Beis HaMikdash, the new trumas halishka was inaugurated on Chodesh Nisan, right? We have Parshas Shekalim either if Shabbos coincides with Rosh Chodesh Adar or the Shabbos before Rosh Chodesh Adar commemorating that during the course of Chodesh Adar they collected the Machatsis Hashekel was collected. It was that Machatsis Hashekel again which created the fund of Trumas Halishkah from which Korbanos Tzibur were purchased. And that new fund every year there was a new fund so the fiscal year in the Beis Hamikdash in terms of the Trumas Halishkah in terms of that fund was from began on Rosh Chodesh Nisan. So Nisan represents hitchadshus, represents renewal, it represents regeneration. Accordingly when Rabbi Yehoshua teaches that Benisan Nivra Haolam, what Rabbi Yehoshua is saying is that the essence of man, the core and crux of humanity is the capacity for self-renewal, for regeneration. The Rambam offers the following glowing poetic description of teshuvah. כמה מעולה מעלת התשובה. How wonderful, how superlative teshuvah is. אמש היה זה מובדל מהשם אלוקי ישראל. Just yesterday, just last night this person was distant, remote, estranged from Hakadosh Baruch Hu שנאמר עונותיכם היו מבדילים ביניכם לבין אלוקיכם. Your sins had created a barrier between yourselves and Hakadosh Baruch Hu. Tzo'ek ve'eino ne'aneh. When he would cry out to Hakadosh Baruch Hu he didn't merit any response. Oseh mitzvos when he would fulfill mitzvos vetorfim osan befanav. They were rejected as it were, ripped up in his face. Vehayom the Rambam says today the Rambam gives this before and after portrait. Vehayom after the teshuvah hu mudbak bashkhinah. He clings to Hakadosh Baruch Hu ואתם הדבקים בהשם אלוקיכם. You cling to Hakadosh Baruch Hu. Tzo'ek vena'aneh miyad. When the person cries out he's answered immediately. Oseh mitzvos ומקבלים אותן בנחת ושמחה. Now when he fulfills mitzvos not only are those mitzvos accepted but they're accepted with pleasure, with joy. Basically what the Rambam here describes is hitchadshus, self-renewal, regeneration. And this is the essence of man, the essence of humanity. And in this context of Rabbi Yehoshua's shita the observation which the Rav made about this halakhah resonates especially, especially powerfully. The Rav called attention, you'll find it in the Al Hateshuvah, to an amazing, amazing diyuk in the lashon HaRambam. In the Rambam's before and after portrait of this ba'al teshuvah the Rambam says what was he yesterday? אמש היה זה מובדל מהשם אלוקי ישראל. What is he today? היום הוא מדובק בשכינה. The Rav noted that when the Rambam describes the before picture so he employs the zeh, right? An impersonal pronoun, one which is suitable, one which is one which is proper to denote something inanimate. And when the Rambam paints the after portrait so it's no longer zeh, it's not this one or this thing it's היום הוא מדובק בשכינה. The Rambam switches to the personal pronoun. And again we understand that so well in light of what Rabbi Yehoshua is saying because the essence of his humanity to be a hu means to to exercise that capacity, to exercise that ability that we have for hitchadshus, for self-renewal. It's only when a person exercises that ability then he becomes a hu, then he elevates himself to that level of humanity. Previously it was זה מובדל מהשם אלוקי ישראל. Much as Rabbi Eliezer's teaching that BeTishrei Nivra Haolam challenges us to introspect with regard to accountability so too Rabbi Yehoshua. Rabbi Yehoshua's teaching that B'Nissan Nivra Haolam challenges us to introspect with regard to hischadshus, self-renewal. This capacity, Rabbi Yehoshua says, comprises the essence of our humanity. But Rabbi Yehoshua asks us, "Do we exercise this ability or do we squander it?" To answer that question, we could look around, but it's much more appropriate that we look inward. How many of us, do I, continue to exercise this capacity for renewal into our mature adult years, and how many of us slip into a spiritually static existence? How many of us, do I, have lifelong goals of tikkun hamiddos, to refine one's character, to correct character flaws and the like? And how many of us basically remain the same throughout our adult years, our spiritual growth effectively stunted? How many of us, again, once we pass the age of growing up, when it's natural to dream about the future, when it's natural to think what one is going to become, how many of us, how many of us, again, when one's hair is already spotted with white, how many of us aspire to become something or someone better than we are and work assiduously towards that goal, and how many of us simply complacently follow our routines? Rabbi Yehoshua's teaching that B'Nissan Nivra Haolam challenges us to honestly confront this set of pointed and penetrating questions. In light of this, what then was Rabbeinu Tam suggesting in saying that b'machshava, that the thought to create the world occurred to Hakadosh Baruch Hu kavyachol in Chodesh Tishrei, but the implementation, the actual realization, was not until Chodesh Nissan? Similarly, what does the מחשבה לברוא את העולם במידת הדין represent? The answer is that the ideal, and it's for this ideal that we're obligated to strive, the ideal is that a person be a Tishrei person. The ideal is that the accountability, that that trait of accountability, that a person be so faithful to that, that he justify his existence according to a strict standard of justice. Breishis bara Elokim is במחשבה עלה לברוא את העולם במידת הדין, according to a strict standard of justice. The Torah communicates that to us because what Hakadosh Baruch Hu's original machshava represents is the ideal to which we must strive. And that's again the same way, במחשבה לברוא את העולם במידת הדין, so therefore the machshava to create Adam, to create man, was beTishrei, was on Rosh Hashanah. This understanding precludes a mindset which we often adopt. It's a mindset which says, "Well, I'm only human. How much can I really ask of myself? How much should I really be pushing myself? How much should I really be striving? After all, I'm only human. Human beings have shortcomings, they have failings, there's only so much I should ask of myself." Which is communicated to us is that we should strive for perfection. If a person doesn't strive for perfection, so that a person is not going to achieve 80 percent or 60 percent of his potential either. If there's an element of complacency in the original aspirations, if one's original aspirations are tainted again by this, by this complacency of what can I do, how much can I accomplish, so then a person can't even begin to approach what his true potential is. It's only if a person is aware of the fact that the machshava, the machshava to create Adam was without recourse to the koach of hischadshus, that his faithfulness to the accountability would be so great that he could live again as a Tishrei being, that Bereshit Bara Elokim. It's only if a person is mindful of that that he will come as close as possible to realizing his potential. Inevitably, inevitably we fall short. And at that point, only ex post facto, only looking back on this past year when I realize how far short of the mark I have fallen, at this point a person reminds himself that yes, while it's true that the machshava was to create Adam by Tishrei, the machshava was Bereshit Bara Elokim, the reality, that's the ideal, but the real is that B'Nissan Nivra Ha'olam. What's real is ביום עשות ה' אלוהים ארץ ושמים, that we have this capacity for hischadshus, for self-renewal. And that's also this idea again that a person should hold himself again lechatchila to this standard of din, to the standard of Tishrei, of Be-Tishrei Nivra Ha'olam is also reflected in this progression of Rosh Hashanah and Yom Kippurim. If the Torah would have catapulted us immediately to Yom Kippurim again, so the intimation would have been just try to answer to that standard of rachamim. Don't hold yourself lechatchila to a higher standard. Says the Torah no, first is a Rosh Hashanah. That's what a person strives for initially, strive for Rosh Hashanah, strive for a tzaddik gomur to justify yourself according to the standards of Rosh Hashanah. Yes, yes, inevitably, inevitably most of us don't, don't qualify as such. Yes, there is a Yom Kippurim, B'Nissan Nivra Ha'olam, ביום עשות ה' אלוהים ארץ ושמים. I hope the Ribbono Shel Olam will, will bless us, will strengthen us to realize this capacity of humanity to take to heart the notion of accountability and again standing on the threshold of the Yamim Noraim to exercise that capacity for hischadshus, to be chozer b'teshuva sheleima and to be zoiche b'klal u'vifrat for ksiva v'chasima tova.