Bs”d
Rosh HaShana (5761)
by Mordechai Dolinsky
In the beginning of Hilchos Rosh HaShana the Tur quotes a Medrash which is quite puzzling. A comparison is made between the usual mindset of someone facing the result of the final court ruling of his case which can include even corporeal punishment; the anxiety—the stress—and the neglect of personal body care. To the contrast of the holiday spirit including dress, food, and all, that overtakes Klal Yisroel as they are facing the outcome of the verdict of the judgment of Rosh HaShana. This optimistic display is a reflection of the confidence Klal Yisroel has in the Ribbono Shel Olam. The obvious question is how does the confidence have any affect or reflection on the relieving of the possible stringency of the verdict of the case. What happened to “everyone passes before HaShem and is examined”(as it says in the Mishna)
What happened to the great Heavenly scales that weigh our Mitzvos and Aveiros?
What happened to the name of Rosh HaShana, Yom HaDin, the Day of Judgment?
In sharing a possible approach to this difficult problem I would say there is a bit of practical advice that Reb Chaim Velozhin offers us in “Nefesh HaChayim” that in general can be very useful and can help shed some light on our difficulty here. In Shaar 3:12 R’ Chaim explains that by intensive concentration and clear realization of the principle of the Oneness of Hashem and the confirmation of the belief that there aren’t any powers in the world outside of Hashem, one can immunize themselves again anything that can harm him. Perhaps we can say the Medrash does not infer that because of the bitachon there is no judgement, but rather, even if chas v’shalom there is a decree upon someone which can cause tzar or something damaging he can nullify its harmful affects through the bitachon, applying the principle of the “Nefesh HaChayim”. What the Medrash expresses is not that there “won’t be a judgment” but rather “they are confident that HaShem will make a miracle for them”.
This idea is reflected very significantly in the blowing of the Shofar. The shvarim, the trua, or both, represent the crying out and the sorrow of the inflictions. The tekia which proceeds and follows this is the sound of the declaration of the Kingdom of Hashem and His all encompassing control over everything in the universe. In the words of the Shalah HaKodosh, the ‘din’ is sandwiched in between the ‘chesed’ and the ‘rachamim’ of Hashem and this changes it all to bracha and tov that we can see and enjoy.
A wonderful, sweet year to you all together with Klal Yisroel.