The first of the two mishnayot on amud bet of resh bet, העובר לפני התיבה ביום טוב של ראש השנה hasheni mazkir. So the tkiyos of the seder habrachos are integrated into musaf for the second of the two who serve as shliach tzibur. Ubishas hahallel, and on days when there's hallel, הראשון מקריא את ההלל. Hallel is appended to tfilas shacharis. The Gemara is medayek mideka'amar bishas hahallel, מכלל דבראש השנה ליכא הלל. And it doesn't say harishon makrei, it says bishas hahallel, so on Rosh Hashanah there's no hallel. Mai ta'ama? On Yom Tov there's hallel. So why is there no hallel on Rosh Hashanah? אמר רבי אבהו אמרו מלאכי השרת לפני הקדוש ברוך הוא רבונו של עולם מפני מה אין ישראל אומרים שירה לפניך בראש השנה וביום הכיפורים? אמר להם אפשר מלך יושב על כסא דין וספר חיים וספר מתים פתוחים לפניו וישראל אומרים שירה?
The Rambam in Peirush Hamishnayos, if you have a take a look, has a very powerful elaboration of Rabbi Abahu. ואמרו ובשעת ההלל לפי שהיו קורין הלל לא בראש השנה ולא ביום הכפורים לפי שהם ימי עבודה והכנעה ופחד ומורא מהשם ויראה ממנו ומברח ומנוס אליו ותשובה ותחנונים ובקשה כפרה וסליחה ובכל אלו העניינים אינו הגון השחוק והשמחה.
The pachad, the mora, the yira, mivrach inhibits simcha. From the lashon of the Rambam in Peirush Hamishnayos one would get the impression that it precludes and eliminates simcha, Rambam Hilchos Chanukah is not like that. Rambam Hilchos Chanukah just subdues the simcha, it doesn't eliminate the simcha. Pachad, mora, yira, mivrach. The translation as it appears here and in the standard translation, umivrach umanos eilav. Mivrach means to run away, monos means to run to, right, בעיר מקלט ונס אל אחת מן הערים האל וחי. It's yadua beshem haVelvel, I heard it originally from my father, who was mechaven to the same thing, but the Rambam here is mirroring a line in Ibn Gabirol has a piyut which appears in the Sephardi סדר התפילה ליום הכפורים and where he writes evrach mimcha elecha. Ibn Gabirol writes, I flee from you to you. On the one hand Hakadosh Baruch Hu's awesomeness and especially on Yom Hadin, when as it were it's accentuated, a person's instinct is to run away. The Rambam describes yira as miyad nirtah leachorov, that a person recoils. But that's what Ibn Gabirol says, but we recognize that A, one can't run away from Hakadosh Baruch Hu and B... whatever the tzora is that a person has, so adarabba our refuge is in HaKadosh Baruch Hu, so evrach mimcha alecha. And the way you have the translation here, so the Rambam seems to be really drawing upon that and directly mirroring it in mivtach u-manos elav. Al kol panim, the character of the day is clear in Hilchos Chanukah. So the Rambam's lashon is not nearly as elaborate as he has it here. In perek gimmel of Hilchos Chanukah. אבל ראש השנה ויום הכיפורים אין בהן הלל לפי שהן ימי תשובה ויראה ופחד.
That's me-chad gisa. U-vi-idak gisa, the Rosh famously, again this is the Rosh at the very end of the Rosh in Rosh Hashanah, it's in the context of where he's discussing a practice that the Geonim already debated whether or not it's appropriate, permissible, or prohibited to fast on Rosh Hashanah. So in that context, in quoting those who don't accept the practice of fasting on Rosh Hashanah, so the Rosh writes ועוד הביא והוביר ראיה מהירושלמי בפרק קמא דראש השנה. אמר רבי סימון כתיב כי מי גוי גדול.
Right? כי מי גוי גדול אשר לו אלהים קרובים אליו כהשם אלקינו בכל קראנו אליו. כתיב כי מי גוי גדול. רבי חנינא ורבי יהושע. חד אמר איזו אומה כאומה זאת שיודעת אופיה של אלהיה בנוהג שבעולם אדם שיש לו דין לובש שחורים ומתכסה שחורים ומגדל זקנו ואינו חותך ציפורניו לפי שאינו יודע איך דינו יוצא אבל ישראל אינן כן.
lovshin levanim, we dress festively, ומתעטפין לבנים ומגלחין זקנם, and we don't neglect grooming, we don't neglect our appearance, ve-chotchin tziporneihem וחותכין ציפורניהם ואוכלין ושותין ושמחין בראש השנה לפי שיודעין שהקדוש ברוך הוא עושה להם נסים ומטה דינם לכף זכות וקורע להם גזר דינם.
How do these things integrate? How do they integrate? We do both, right? We do try to get a haircut and we do exactly what the Yerushalmi says. Me-idak gisa, we certainly don't say Hallel for the reason provided by Rabbi Abahu, amplified by the Rambam. So somehow or other these two seemingly contradictory perspectives do integrate. That's one question. The other question is how in light of the Yerushalmi does one understand, I mean, certainly throughout our history in retrospect we now know that there have been many Rosh Hashanah Veyom Ha-kippurim where a very, very difficult gezar din was sealed for Klal Yisrael. So what does that mean when the Yerushalmi seems to, not seems to, the Yerushalmi does state categorically that עושה להם נסים ומטה דינם לכף זכות וקורע להם גזר דינם.
Yerushalmi doesn't say most of the time. It says, seems to me, categorically. In the Mishnah in the first perek of בארבעה פרקים העולם נידון. בראש השנה כל באי תבל עוברין לפניו כבני מרון.
So in commenting on that Mishnah, the Ran discusses why Hakadosh Baruch Hu was koveia Rosh Hashanah as yom ha-din. ויש לשאול למה אדם נידון בראש השנה יותר משאר הימים. והתירוץ דבר זה למדו מדגרסינן בפסיקתא בשם אבא בר זבדא דפסוק דרשו ה' בהמצאו דתניא בכ"ה באלול נברא העולם.
Ulefi ze הד דתניא בגמרא, like the Gemara in Rosh Hashana in the first perek presents a machlokes Rabbi Eliezer and Rabbi Yehoshua whether beTishrei nivra ha'olam or beNisan nivra ha'olam. But the Psikta says that according to Rabbi Eliezer it was be-chaf-hey be'Elul. So he says no, so in light of that what the Gemara means is הד דתניא בגמרא בתשרי נברא העולם על גמר בריאתו קאמר.
It means that the sixth day of sheishes yemei bereishis was Alef Tishrei. ואדם הראשון שבו נגמר העולם נברא ביום שישי, dehainu be'echad beTishrei. Adam when he sinned was nidon on Rosh Hashana. And the Psikta says that Hakadosh Baruch Hu said to him בניך יעמדו בדין ביום זה. ומכאן סמך למה אדם נידון בראש השנה יותר משאר הימים.
Now lema'aseh in the hemshech, the Ran basically partially retracts. He doesn't retract this reason according to Rabbi Eliezer, but says ואנן פסקינן כרבי יהושע and therefore he gives a different explanation. But it would appear if you take a look on דף כ"ז עמוד א' around nine lines from the bottom אמר רב שמואל בר יצחק כמאן מצלינן האידנא זה היום תחלת מעשיך זכרון ליום ראשון כמאן כרבי אליעזר דאמר בתשרי נברא העולם.
And we say in zichronos זה היום תחלת מעשיך זכרון ליום ראשון. This is the anniversary of bri'as ha'olam. So Tosafos has a comment at the end of the Tosafos keman matzlinan ומה שיסד רבי אלעזר הקליר בגשם בשמיני עצרת כרבי אליעזר דאמר בתשרי נברא העולם ובשל פסח יסד כרבי יהושע אמר רבינו תם דאלו ואלו דברי אלהים חיים. דאיכא למימר דבתשרי עלה במחשבה להבראות ולא נברא עד ניסן.
Okay, so whatever that means, whatever ala bemachshava means by Hakadosh Baruch Hu, whatever it means to talk about time elapsing before bri'as ha'olam, that means whatever it means. But on one level, even though ואנן פסקינן כרבי יהושע, we also operate with the orientation that beTishrei nivra ha'olam. That's what emerges from this Tosafos. And that's what we say in the Seder haTefilla, not only in זה היום תחלת מעשיך, but after each of the brachos of Malchuyos, Zichronos, and Shofaros, hayom haras olam. And lich'ora the perspective that provides on the Yom Hadin is as follows rabosai. Let's try to understand this. We think of Yom Hadin that our actions are being scrutinized and I don't know, if someone's put on trial for robbing a bank, then there's a mishpat. Did he rob the bank? Didn't he rob the bank? So our actions were being judged whether or not we rachmana litzlan are going to be punished for aveiros. But really the pshat in the din is that on the anniversary of brias haolam, Hakadosh Baruch Hu judges whether or not existence, our existence should continue. And that's pshat again after we say Hayom Haras Olam, Hayom Yaamid Bamishpat. On the anniversary of brias haolam, so the din is on existence. Okay, now Hakadosh Baruch Hu makes that decision in light of what we do, what we don't do, so it's not that our actions are not relevant, I'm not the object of focus and scrutiny. But a little bit of understanding the omek hadin is that hayom, Hayom Haras Olam, the Rambam has it in his siddur also that paragraph היום הרת עולם היום יעמוד במשפט. Because Hayom Haras Olam, memaila, Hayom Yaamid Bamishpat. Smochim l'kach that that again a little bit of what the omek hadin of Rosh Hashanah is. So we say in Unesaneh Tokef, right, ומלאכים יחפזון וחיל ורעדה יאחזון ויאמרו הנה יום הדין לפקוד על צבא מרום בדין כי לא יזכו בעיניך בדין.
So the Rambam in the Yud Gimmel Ikkarim in the Yesod Hachamishi, he writes that malachim are not baalei bechirah. Malachim are programmed. So what are they jittering for? They didn't do anything wrong, they can't do anything wrong, they're programmed. But if the din is whether or not the existence of any and everything is deserving, so the answer for everyone is no. What have we done to deserve existence? And even malachim, and therefore even the malachim jitter, כי לא יזכו בעיניך בדין. ואם יעלה על הדעת שאין כל הנמצאים מלבדו מצויים הוא לבדו יהיה מצוי ולא יבטל הוא בביטולם שכל הנמצאים צריכים לו והוא ברוך הוא אינו צריך להם ולא לאחד מהם.
That’s what the Rav zichrono livracha used to say, that it’s about that it’s, I think he had in mind the Yerushalmi already to say it, that that’s the pshat in the pasuk olam chesed yibaneh. Olam chesed yibaneh again is not speaking to the why of Hakadosh Baruch Hu created the world, that that question can't be addressed. We can't understand Hakadosh Baruch Hu outside of the world, so therefore you can't understand Hakadosh Baruch Hu in terms of why there's a briah, but it's a description that if an all-perfect, self-sufficient being creates, then clearly that's descriptively, not in terms of the why, but in terms of the what, descriptively, that's an altruistic act. Olam chesed yibaneh. The Drashos HaRan writes that That the world is כלו מציאות של חסד. The same idea that the Maharal, the Pachad Yitzchak, and al zeh ne'emar and he quotes the pasuk, Olam chesed yibaneh. I think the Rambam has the idea also. So that's what it means. And in the Seder Tefilla, lichora, again that idea which is more explicit and dramatized in the Unesaneh Tokef, but lichora, it could be that it's also compressed again into that paragraph of Hayom Haras Olam. Hayom ya'amid bamishpat, what comes next? Kol yitzurei olamim. So kol yitzurei olamim, something more than people. And if you take it at face value, and why shouldn't one take it at face value? Kol yitzurei olamim. Why? Because the din is on the anniversary of the beriah. So Hakadosh Baruch Hu, the din questions whether or not the beriah is deserving. And the answer mitzad haberiah, not מצד הקדוש ברוך הוא obviously, but mitzad haberiah, so the answer is klum. We have no claim on existence. When Hakadosh Baruch Hu offers the Torah, ואתם אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגולה מכל העמים כי לי כל הארץ ואתם תהיו לי ממלכת כהנים וגוי קדוש אלה הדברים אשר תדבר אל בני ישראל.
So the Sforno and the Ramban say differently, but the pshatim converge that goy kadosh means that Hakadosh Baruch Hu promised Bnei Yisrael in exchange his part of the bris. A bris is something bilateral. A covenant is something which is two-sided. Ours is shamoa tishme'u bekoli. And what's Hakadosh Baruch Hu's commitment? Hakadosh Baruch Hu's commitment is that he promised us that eternity. That's what goy kadosh means. The Ramban and the Sforno, they don't... the way they get it from the word is different, but it converges in terms of what the upshot is. The pasuk in Malachi, אני ה' לא שניתי ואתם בני יעקב לא כליתם. Since I promised you nitzchiyus, since I guaranteed you nitzchiyus, and אני ה' לא שניתי, Hakadosh Baruch Hu doesn't change. So therefore, לא בן אדם הוא ויתנחם. So therefore ואתם בני יעקב לא כליתם. You'll never be destroyed. Oh, so that's a pshat in the Yerushalmi. The Yerushalmi says, איזו אומה כאומה הזאת. The din on Rosh Hashana is a din on existence, not just a din on ma'asim. It's a din on existence. But that din Knesses Yisrael knows. And that's always been true and always will be true. Knesses Yisrael knows הקדוש ברוך הוא קורע גזר דינם even if everything should argue, Rachmana litzlan, we should be destroyed, הקדוש ברוך הוא קורע גזר דינם. It won't happen. It will never ever happen. It hasn't happened. It never ever will happen. So we know that Hakadosh Baruch Hu, matta es dineinu, שהקדוש ברוך הוא עושה לנו נסים, מטה את דינם לכף זכות וקורע להם גזר דינם.
Oh, so come the malachim come the malachim and maybe this is part of the mechuvon. מפני מה אין ישראל אומרים שירה לפניך? Malachim understand that there's no kasha, they wouldn't expect the umos ha'olam to be saying shira on Rosh Hashana. Other nations have disappeared. Other nations, we know of them from history books and but there's no vestige, no remaining vestige of them on the earth. So Hakodesh Baruch Hu answers because we all have two elements within our identity. There's a core element of being a part of Knesset Yisrael. But then we're also yechidim as well. Right, כל בני עולם עוברים לפניו כבני מרון, so the gemara explains it means single file. So it means that we on the one hand so we're omed badin as a part of Knesset Yisrael. But me'idach gisa we're also omed badin as a yachid. Because we have both of those those two elements comprise our full identity. So how does that play out halacha l'ma'aseh? And that's that with the Yerushalmi and that's that with the braisa of Rabbi Abbahu. The Rambam is of the opinion, not everyone agrees with this although to a lesser degree not everyone agrees but the certainly the way the Rambam says it, פרק ג הלכות שופר. הציבור חייב לשמוע תקיעות וסדר ברכות.
There is no inyan of tkias ve'seder brachos for a yachid. It's chovas tzibbur. tkias ve'seder brachos is the perfect as it were the fullest way of saying malchuyos zichronos v'shofros is אמרו לפני מלכויות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרונכם לפני ובמה בשופר
is when you integrate the פסוקי מלכויות זכרונות ושופרות with shofar. When the פסוקי מלכויות זכרונות ושופרות serve as a commentary on the kol shofar. The kol shofar is a non-verbal medium. The pesukim of malchuyos zichronos v'shofros serve as a commentary on the kol shofar. Lichora it's the case that when when we attach ourselves to the tzibbur again literally by being in shul for tkias ve'seder brachos but mistama on other levels as well and accentuate that as an individual we accentuate the belonging to the klal that that's something which stands as a zechus for us when we're nidonim as yechidim as well. The other and with this we'll conclude the Rambam writes after listing the yud gimmel ikkarim Rambam writes that if a person has a genuine belief in the yud gimmel ikkarim. So even if he's guilty of serious aveiros, Rachmana litzlan, he is punished for that but יש לו חלק לעולם הבא. The Rambam lists Yud Gimmel Ikkarim. The Sefer Ha'Ikkarim is masig on the Rambam and says he doesn't know why the Rambam formulated it that way. He says I would have formulated it as that there are three ikkarim. And because if you look he says what really the Rambam there are three groups within the Rambam's Yud Gimmel. There's metzius Hashem and then there are details about what we, in quotation marks, know about Hashem. אינו גוף לא ישיגוהו משיגי הגוף וכולי. Then there's Torah min hashamayim. Again that category encompasses nevuah, nevuas Moshe Rabbeinu, זאת התורה לא תהא מוחלפת. And then there's sachar v'onesh, yemos hamashiach, techiyas hamaysim, the fact that Hakadosh Baruch Hu is יודע מעשי בני אדם ומחשבותם, all all falls under that rubric. And then he says v'harayah that these are the three, look at, look at the tefillos. V'harayah that these are the three overarching categories of emunah is that that's what the brachos of malchiyos, zichronos, and shofaros on Rosh Hashanah correspond to. Malchiyos the first, zichronos is the third, zichronos is sachar v'onesh, and shofaros is is Torah min hashamayim. אתה נגלית בענן כבודך על עם קדשך לדבר עמם. Okay so whatever the the answer to the the Ikrim's hassagah is, it's a very very fundamental answer for the Chofetz Chaim, but what you see from the Ikrim and again the answer doesn't deflect this inference, but what you see from the Ikrim, from from from from the Sefer Ha'Ikkarim is that Rosh Hashanah, the the a day of malchiyos is a day of affirmation of emunah. And that's why he says that it's a rayah to what he's saying that that there are three basic yesodos that that that's what malchiyos, zichronos, and shofaros correspond to. So Rosh Hashanah is a day of affirmation of emunah. We pasken the Gemara has on lamed-beis amud-beis a machlokes Tannaim between Rabbi Yossi and Rabbi Yehuda. We pasken like Rabbi Yossi. The Gemara says אלא מלכיות תלתא דהוין. How do you where do you find the fourth posuk of malchiyos in the Torah? If you say that if you have three three three and then the tenth goes back and and is a posuk from the Torah, so meila then that works for zichronos and shofaros. How does that work for malchiyos? So the Gemara says ein hachi nami it's a machlokes Tannaim whether it works, but we're assuming like Rabbi Yossi. אמר רב הונא תא שמע שמע ישראל השם אלקינו השם אחד מלכות דברי רבי יוסי.
Rabbi Yehuda omer einah malchus. וידעת היום והשבות אל לבבך כי השם הוא האלקים אין עוד מלכות דברי רבי יוסי. אתה הראית לדעת כי השם הוא האלקים אין עוד מלבדו מלכות דברי רבי יוסי.
And and that's how we pasken of course. The Rambam quotes these three psukim. כל פסוק מאלו מלכות הוא עניינו אף על פי שאין בו זכר מלכות.
Even though the word malchus doesn't appear but the the content what's expressed is malchus. So let's take Ata Hareisa. אתה הראית לדעת כי השם הוא האלקים אין עוד מלבדו.
So malchiyos begins with this recognition of without Hakadosh Baruch Hu there's nothing and meeidach gisa הוא אינו צריך לכל. them or to one of them. When our existence, when our very existence is being nidon, not just our actions, the very existence is being nidon, that recognition is gufa what Hakadosh Baruch Hu, just as the Rambam says, that's what ensures Chayei Olam Haba, but even Olam Hazeh, that recognition is is the is again not afukei from doing teshuvah and and preparing, because obviously the the when one stands with chatoim, so that contradicts the malchiyus, that that that diminishes the malchiyus, so none of this relieves us of the of the chiyuv of teshuvah, but the recognition of malchiyus itself is the zchus, recognizing that that our existence is is a gift and and totally contingent, that gufa is the is the zchus that Hakadosh Baruch Hu gives us on Rosh Hashanah for the din. So gut yom tov, ksiva v'chasima tova.