The Rosh Hashona Musaf contains within it the three special Brachos of Malchios, Zichronos and Shofaros. At the end of each Bracha, the Shofar is sounded after which we recite the Piyutim Hayom Haras Olam and Areshes Sefaseinu.
הַיוֹם הֲרַת עוֹלָּם הַיוֹם יַעֲמִיד בַמִשְּפָּט כָּל יְּצוּרֵי עוֹלָמִים אִם כְּבָּנִים אִם כַעֲבָּדִים אִם כְּבָּנִים רַחֲמֵנוּ כְּרַחֵם אָּב עַל בָּנִים וְּאִם כַעֲבָּדִים עֵינֵינוּ לְּךָ תְּלוּיוֹת עַד שֶתְּּחָּנֵנוּ וְּתוֹצִיא כָּאוֹר מִשְּפָּטֵנוּ אָּיוֹם קָּדוֹש
Today the world is born. Today He will summon all of the creations throughout the worlds to stand in judgment. Whether we are Your children, or whether we are Your servants; If we are Your children, have mercy upon us as a father would upon his children. And if we are Your servants, our eyes are turned to You, until You show us favour, And You bring our judgment to light, O Awesome One, Holy One
It is not known when and by whom the passage Hayom Haras Olam was composed. What we do know, is that the custom of reciting this passage after sounding the Shofar in Musaf is an ancient one, that dates back hundreds of years.
It is referenced in the Tur and Shulchan Aruch and is discussed by numerous Rishonim including; Rashi, Raavan, Rabbeinu Yechiel, Mahari”l and the Sefer HaRokeach.
In Ashkenaz, the custom is that Hayom Haras Olam is only recited in the Chazoras Hashatz. Minhag Hasefaradim is to recite Hayom Haras Olam during the silent Amidah as well.
When Rosh Hashona falls on Shabbos and the Shofar is not blown, Areshes Sefaseinu is not said because it refers to the blowing of the Shofar. Hayom Haras Olam is still recited. Maharil7 writes that Areshes Sefaseinu is still recited on Shabbos.
In many communities where the Shofar is sounded in the silent Amidah, Hayom Haras Olam is also recited at that point. However, if one has not yet reached the conclusion of the Bracha and have to pause to hear the Shofar, they do not say Hayom Haras Olam at that point but rather when they reach the proper place at the conclusion of the Bracha. Areshes Sefaseinu is not recited in the silent Amidah. Chabad custom is that Hayom Haras Olam is not recited in the silent Amidah.
The Birth or Pregnancy of the World?
Many Machzorim translate Hayom Haras Olam as “Today is the birth(day) of the world.” This follows the explanation of Avudraham. Even though the word Haras means conception or pregnancy (הריון), it can also be used to describe birth. On Rosh Hashona, when Adam was created, the birth (creation) of the world was complete.
There are those who suggest that the phraseology of the Paytan is a play on the Pasuk in Yirmiyahu ורחמה הרת עולם, literally her womb will be pregnant forever. Yirmiyahu curses the day that he was born. He laments why no one had killed him in the womb, so that his mother’s womb would be a place of gestation forever (Olam).
When was the World Created?
In the Rosh Hashona Musaf we say a similar statement to Hayom Haras Olam; זה היום תחילת מעשיך, this is the day of the beginning of your handiwork (of Creation)”. When exactly the world was created is subject to a dispute. The Gemora asks, when we say this phrase in our Rosh Hashona Tefillos, whose view does this reflect?
The Gemora answers that this is the opinion of Rabbi Eliezer, who teaches that the world was created in Tishrei. (The first of Tishrei marks the creation of man, the pinnacle and actualisation of the intent in Creation. Man was created on Day six. The first day and beginning of Creation took place on the 25th of Elul).
Rabbi Yehoshua however, is of the opinion that the world was created in Nissan. (Man was created on the first of Nissan and creation began on the 25th of Adar).
Tosfos records the opinion of Rabbeinu Tam that the two Tanaim are not arguing. Using the dictum אלו ואלו דברי אלקים חיים, “both these and these are the words of the living G-d”, he explains that the plan to create the world arose in Hashem’s thought in Tishrei. The actual creation took place in Nissan.
(Chassidus quotes the resolution that Rabbi Eliezer and Rabbi Yehoshua are not in dispute. However, it reverses the opinions as taught by Rabbeinu Tam, teaching that the actual creation took place in Tishrei whereas creation in thought took place during Nissan).
Based on Rabbeinu Tam’s resolution, that the actual creation took place in Nissan and not in Tishrei, the Acharonim question how we can say Hayom Haras Olam on Rosh Hashona? Bach similarly questions how we can say Zeh Hayom Techilas Maasecha if the actual creation took place in Nissan?
Elya Rabbah writes that on the contrary, Rabbeinu Tam’s view is more compatible with the literal meaning of the word Haras. The literal meaning of Haras is not birth but rather conception or pregnancy. In Hashem’s thought, before being brought into actualisation, the world was like a foetus concealed within the womb of its mother.
Bach notes that we say Zeh Hayom Techilas Maasecha because it is the beginning of Hashem’s judgement of the world. This answer is based on Tosfos who writes that Rosh Hashona is the beginning of judgement whether the world deserves to endure. Therefore, in a way, it is like the world’s existence is secured and born on this day.
Rabbi Avraham Danzig (1748-1820), author of Chayei Adam, writes that on Rosh Hashona through the Shofar, we show how we are accepting Hashem’s Kingship and the decrees that He places upon us. We begin our lives anew as though this very day we were born.
Machatzis Hashekel (Rabbi Shmuel Halevi Kelin) writes that Tosfos’ answer that Tishrei marks creation in thought is still compatible with the nusach of our Davening that Rosh Hashona is the beginning of Hashem’s work and is the birth of the world.
The Novi says concerning Hashem “My thoughts are not your thoughts”. Our thoughts do not have the capacity to create on any level. However, Hashem’s thought affects and creates in a refined spiritual state. Therefore, even Hashem’s thought is considered like creative action, making the first of Tishrei the birth of the world.
The World was Created for Teshuvah
Rabbi Shlomo Kluger (1789-1869) in his commentary on Shulchan Aruch, Chochmas Shlomo, writes a beautiful Derush on the meaning of Hayom Haras Olam; Our sages teach that Teshuvah preceded the creation of the world. Were it not for Teshuvah, Hashem would not have created the world, as man would sin and He would have to destroy it. Therefore, the creation of the world depends on Teshuvah. The time which is most conducive to Teshuvah is Tishrei. When we say Hayom Haras Olam, it is as though the world was created today because Hashem foresaw this day as the time of Teshuvah and decided to create the world.
He continues that the debate between Rabbi Eliezer and Rabbi Yehoshua is not about when the world was created but rather is a debate over whose service is greater; the perfect Tzaddik or the Baal Teshuvah.
