Secret – i.e., the expression נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע – to His children. How could they respond in such terms before even knowing what they are referring to? David HaMelech says (Tehillim 78:36-38):
וַיְפַת בְּפִיהֶם וּבִלְשׁ וֹנָם יְכַזְּבוּ־לוֹ׃ וְלִבָּם לֹא־נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בּ ִ בְ רִ י ת ו ֹ ׃ וְהוּא רַ חוּם יְכַפֵּר עָוֺן וְלֹא־יַשְׁחִית וְהִרְ בָּה לְהָשִׁיב אַפּוֹ וְלֹא־יָעִיר כָּל־חֲמָתוֹ׃
Nevertheless, they deceived Him with their mouths, and they lied to Him with their tongues. For their heart was not steadfast with Him, neither were they faithful in His covenant. But He was full of compassion, forgiving iniquity, and He did not destroy them: often He turned away his anger, not stirring up all His wrath.
David HaMelech indicted Bnei Yisrael – they spoke a lie. They said they’d perform and then listen, but this was disingenuous and false. Their mouths uttered something their hearts were not aligned with or in agreement with. The Midrash says they were not genuinely behind their statement of נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע for even a single day! Even while their mouths uttered the words, their hearts were with the stars, worshipping them. But what else do we find at Ma’amad Har Sinai? We find the shofar. The scene opens with וְקֹל שׁ ֹפָר חָזָק מְאֹד, and we’re then told that Bnei Yisrael even saw the sounds of the shofar. Once again, we find the sound of the shofar right alongside the ability to לְ פַ תּ וֹ ת our Creator. Bnei Yisrael deceived Hakadosh Baruch Hu twice, and both times it was with the sound of the shofar in the air.
The Gemara (Taanit 8a), in discussing the intention required for one's Tefillah to be accepted, points to this Pasuk in Tehillim and asks how true intent is required if we see that Bnei Yisrael were deceptive in their words yet had their Tefillot accepted, nonetheless. The Gemara answers that this only works when davening together with a group, whereas davening on one’s own requires true intentions.
Rabbotai, what is the meaning of this and what are we to learn from it? There are a couple of additional questions to pose before we make our way to the answer that will connect us to our Avodah of Rosh Hashanah.
On the first night of Rosh Hashanah, and for some on the second night, and for some others at every meal, there is a custom to eat select foods – simanim. The Gemara (Keritut 6a) says a person should be accustomed on Rosh Hashanah to eat gourd, beans, leeks, beets, and dates, as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year. Elsewhere, the Gemara says it is enough to look at them, without needing to eat them. The Rama says (Orach Chaim 583), there is a custom to eat an apple with honey, and to recite a Tefillah that our year should be sweet.
Rabbotai, honey is the sweetest there is, correct? But why an apple? Why a sour apple when sweet dates are already on the table? Dates are even referred to in the Torah as ד ּ ְ ב ַ שׁ – honey! What could be sweeter than a big, plump, juicy Medjool date dipped in fresh honey? Why does the Rama insist an apple should be taken? The Vilna Gaon asks these questions, and the reason is not connected to the apple’s taste or sweetness. He writes, it was on the night of Rosh Hashanah that Yitzchak Avinu gave Yaacov the brachot. While Rashi says the meal served to Yitzchak Avinu and the subsequent brachot took place on the Seder Night of Pesach, the Vilna Gaon, based on the Zohar, maintains it was the night of Rosh Hashanah.
ֹאמֶ ר רְ אֵה רֵ יחַ בְּנִי ָרַ ח אֶת־רֵ יחַ בְּ גָדָ יו וַיְבָרֲ כֵהוּ וַי שַּׁ ק־לוֹ וַי גִשַּׁ וַי כְּרֵ יחַ שָׂדֶה אֲשׁ ֶר בֵּרֲכוֹ ה'׃
He came close and kissed him. He smelled the fragrance of his garments, and he blessed him. He said, See, my son’s fragrance is like the fragrance of a field blessed by Hashem.
Yaacov approached, wearing the clothing of Eisav, and the smell perceived by Yitzchak Avinu was like that of a field of apple trees (Ta’anit 29b). The Vilna Gaon explains that Yaacov Avinu, and every generation that followed until today, received the brachot because of this smell of an apple. Therefore, we take an apple to remind Hakadosh Baruch Hu of Yitzchak Avinu, and in that merit, ask for all of Hakadosh Baruch Hu’s brachot to be bestowed upon us again in the new year.
One more question and we can then begin working through our answers and explanations. On Motzei Shabbat, Bnei Ashkenaz will begin the recitation of Selichot – four days prior to Rosh Hashanah, reflecting the four days of examination to ensure an animal has no blemishes prior to being offered as a korban. Their period Selichot launches into action with the words תְּ חִ לָ ה בְּ מוֹצָאֵ י מְ נוּחָ ה, קִ דַּ מְ נוּ ךָ – After the departure of the Shabbat, we approach You in prayer, and the question of the Shemen Rosh must be asked: Why begin Selichot on Motzei Shabbat? Decide, if you want that moment to coincide with the beginning of Creation, choose the 25th of Elul, or if you want to begin a week prior, choose seven days prior. Why, regardless of what day of the week Rosh Hashanah falls, do Selichot for Bnei Ashkenaz begin on Motzei Shabbat? Of course, we’re more rested that night and can stay up late, but Bnei Eidot Mizrach have already proven that scheduling around our afternoon rest has nothing to do with it.
Let us now start unravelling our answers. A few moments ago, we mentioned that Hakadosh Baruch Hu, in answering those who questioned why He was wearing red and why He went out to take direct revenge against Edom rather than sending an angel, proclaimed: אֲנִי מְדַבֵּר בִּצְדָקָה רַ ב לְהוֹשִׁיעַ. Bnei Yisrael performed a great act of tzedakah with Hakadosh Baruch Hu and were now being repaid. They unconditionally accepted the Torah when no other nation was willing to do so. At that moment, when Bnei Yisrael proclaimed נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע, and Hakadosh Baruch Hu broadcast the Aseret Hadibrot to a world standing still and silent, the nations of the world heard and understood to Whom the kingdom belonged and who had received it. Hakadosh Baruch Hu said, “I will never forget that kindness, and I will repay you for it.”
That moment of Matan Torah atop Har Sinai began with the sound of a shofar, just as we will recite in our Mussaf next week: עֲלֵיהֶם הוֹפָעְתָּ שׁ ו ֹ פ ָ רבְּקוֹלוֹת וּבְרָ קִ ים עֲלֵיהֶם נִגְלֵיתָ וּבְקוֹל. The sound of a shofar is mentioned repeatedly in this story recap: לֹהִ ים יַעֲנֶנּוּ בְקוֹל- וְחָזֵק מְאֹד משׁ ֶה יְדַבֵּר וְהָאֱ הוֹלֵךֹ פ ָ ר ק ו ֹ ל ה ַ שׁוַיְהִ י. Who blew that shofar? Hakadosh Baruch Hu! And what horn was taken for it? It came from the horns of the ram at Akeidat Yitzchak – Hakadosh Baruch Hu took these two horns, or the ashes of the horns that were then reconstituted and set them aside in Heaven. One horn He would blow at Har Sinai, and the other He will blow, speedily in our day, when Mashiach arrives: תְּקַע בְּשׁ וֹפָר גָדוֹל לְחֵרוּתֵנוּ.
Rabbotai, a very simple question: Why do we blow the shofar on Rosh Hashanah? It is a simple question, but we do not know the answer. We were instructed to sound the shofar and so we do, later adding many reasons that can be attached to the practice. Rav Saadia Gaon provides ten reasons, and the third one he lists is to remind us of Ma’amad Har Sinai, so that we accept upon ourselves the same נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע our ancestors did. Not only is Hakadosh Baruch Hu reminded of Ma’amad Har Sinai and the righteousness we displayed, but we ourselves are to be reminded and our commitment is to be renewed.
Moments ago, however, we established that Bnei Yisrael were deceptive in their commitment – וַיְפַתּ וּהוּ בְּפִיהֶם – saying the words with their lips but not believing it with their hearts. If so, why are we making this נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע of theirs so central? We do so because, for Hakadosh Baruch Hu, it was a pivotal moment that He declared would never be forgotten, just as Bnei Yisrael's leaving Egypt would never be forgotten despite the nascent nation’s level of impurity and imperfection. The people committed to follow Him into a vast and empty desert, and then committed to observe His Torah. Even if they did not live up to it or did not even have true intentions in their commitment, their act of kindness would never be forgotten.
Even when Knesset Yisrael feared they were forgotten – וַתֹּאמֶר צִיּוֹן עֲזָבַנִי ה' וַ ה' שׁ ְ כ ֵ ח ָ נ ִ י – they were comforted and told it is not the case. Just as a mother never forgets her baby, Hakadosh Baruch Hu never forgets us: וְ אָ נֹכִ י לֹא אֶ שׁ ְ כָּחֵ ך. Our sins would be forgotten, including Cheit HaEiegel at Har Sinai moments after the declaration of נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע, but we ourselves, and the delivery of אָ נֹכִ י ה' אֱ לֹהֶ יך – i.e., Ma’amad Har Sinai – would never be forgotten (Brachot 32b). We may have been deceptive in our words, but the tzedakah we performed by accepting the Torah when all others refused will never be forgotten.
We blow the shofar on Rosh Hashanah, explains Rav Saadia Gaon, to remind Hakadosh Baruch Hu of the shofar He blew at Har Sinai and His commitment to never forget us and act in kindness toward us.
אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם – we stand today, on Rosh Hashanah, just as they stood that day at Har Sinai. Our ability to stand before Hakadosh Baruch Hu in Din, when even our forefathers could not withstand Din, stems from our utterance of נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע and the tzedakah pledged to us as a result. Ribbono Shel Olam, do not forget that when everyone around us refused to listen, refused to accept, and refused to commit, we listened, we accepted, and we committed. Do not forget us! Even if our words were deceiving and we fell down immediately afterwards!
אַ שׁ ְ רֵ י הָ עָ ם יוֹדְ עֵ י תְ רוּעָ ה – Praiseworthy is the people who can assuage and appease their Creator through the sound of the shofar, through the memory of Ma’amad Har Sinai, and through recollection of their righteousness, kindness, and tzedakah. Even if נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע was partial and incomplete, it was the crowning of Hakadosh Baruch Hu as King of the world. There’d be no Kingship without the acceptance of the Torah, and those two words established it. This is the power we hold with us on Rosh Hashanah, epitomized by the sounding of the shofar.
Immediately following the sounding of the shofar during Mussaf, we will all recite:
הַיּוֹם הֲרַת עוֹלָם. הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵ י עוֹלָמִים. אִם כְּבָנִים. אִם כַּעֲבָדִ ים. אִם כְּבָנִים רַ חֲמֵֽנוּ כְּרַ חֵם אָב עַל בָּנִים. וְאִם כַּעֲבָדִ ים עֵינֵֽינוּ לְךוֹם קָדוֹשׁ תְלוּיוֹת. עַד שׁ ֶתְּחָנֵּֽנוּ וְתוֹצִיא כָאוֹר מִשְׁפָּטֵֽנוּ:
On this day, the world came into being; On this day, He makes stand in judgment – all the creatures of the worlds – whether as children, or as servants; if as children, have compassion on us as a father has compassion on his children! If as servants, our eyes are fixed on You until You favor us, and bring forth our judgment as the light, Revered and Holy One!
When we turn to Hakadosh Baruch Hu and ask for His mercy, we desire to be in a father-child relationship. Who merits such a relationship and such treatment? Can we ask for such a thing? Do we merit it? Can we call ourselves בָנִים? Yes, we can. We know this because the Gemara (Shabbat 89b) says that at the time of Ma’amad Har Sinai, when Bnei Yisrael accepted the Torah with נ ַ ע ֲ ש ׂ ֶ ה ו ְ נ ִ שׁ ְ מ ָ ע, Hakadosh Baruch Hu referred to us as בְּנִי בְכוֹרִ י – My son, My firstborn son. Uttering those two words transformed us into בָנִים! Bilaam tried to curse Bnei Yisrael on Rosh Hashanah, says the Megaleh Amukot, and continued trying for ten straight days, but nothing worked. His attempts to curse failed because during that time Hakadosh Baruch Hu overlooks our sins and sees only His children. How do we achieve that state? Bilaam himself explains how:
לֹא־הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא־רָאָה עָמָל בְּיִשְׂרָאֵל ה' אֱ -ל ֹהָ יו עִ מּ וֹ עַת תְרו ו בּ וֹ מֶ לֶ ך׃
He has not beheld iniquity in Yaacov, nor has he seen perverseness in Yisrael: the Lord his G-d is with him, and the trumpet blast of a king is among them.
Rashi says the word תְ רוּ עַ ת is an expression for love and fellowship, as in the word רֵ עָ ה or רֵ עֵ ה וּ. The translation is therefore: and the fellowship of their king is still with them. It does not say אַ שׁ ְ רֵ י הָ עָ ם יוֹדְ עֵ י תְּ קִ יעָ ה, but rather תְ רוּ עָ ה, because it is the תְ רוּ עָ ה that reflects Har Sinai, fellowship, and a relationship of בָנִים, whereas the שׁ ְ ב ָ רִ י ם reflects עֲ בָ דִ י ם. The nations of the world, with all their experience in sounding instruments, might be able to play a nice note or two from the shofar, but they will never be the friend, the רֵ עָ ה, of Hakadosh Baruch Hu. They will always be His עֲ בָ דִ י ם, and He will always relate to them through rule: מֹשׁ ֵ ל בַּגּוֹיִם ו הַ מְּ לוּ כָ ה 'כִּ י לַ ה. Like the Shevarim, they are to be handled by continuously breaking them down, unlike Am Yisrael.
After learning all of this, we can turn to our Avodah on the days of Rosh Hashanah that approach. We eat an apple dipped in honey not only to connect us to the story of Yitzchak and Yaacov with its brachot delivered on Rosh Hashanah, but also because Knesset Yisrael is compared to the apple: כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר. The Gemara says (Shabbat 88a), they are likened to an apple tree because just as its fruit grows before its leaves, so too, the people gave precedence to “We will do” over “We will hear” – נַעֲשֶׂ ה over נ ִ שׁ ְ מ ָ ע. Shemen Rosh says, the apple represents Torah and eating the apple dipped in honey connects us to Kabbalat HaTorah. While the nations of the world ran from the Torah like one runs from a fruit that has no leaves, we ran towards it and accepted it. There is nothing sweeter than Torah! We ask for a year filled with sweetness that can only be found in Torah.
And why do we begin our Selichot on Motzei Shabbat? Shemen Rosh adds, it is because a gentile is forbidden from keeping the Shabbat. A non-Jew who observes Shabbat is subject to death: בִּמְ נוּחָתו לא יִשׁ ְ כְּנוּ עֲרֵ לִים. Shabbat is like the scepter of the king, says the Bnei Yissaschar, and the only ones who can touch this scepter is the king himself or his children. Only Bnei Yisrael, the children of Hakadosh Baruch Hu, can touch Shabbat. On Motzei Shabbat, after observing a unique day of familial closeness with Hakadosh Baruch Hu, we ask our Father in Heaven to be Mochel Al Kevodo – to forgo His honor. A king cannot forgo his honor even if asked, but a father may, and we are children to Hakadosh Baruch Hu, our Father. Therefore, Motzei Shabbat is the unique time this special gift of Rachamim can be received.
I would like to close with one collective kabbalah – an undertaking we accept upon ourselves, and with which we will approach Hakadosh Baruch Hu on Rosh Hashanah and say, “We bring to You a gift, please now have mercy on us and bless us with a sweet year.” The Midrash says, the Yevanim, in the days of the Chanukah story, translated the Torah to Greek, and did so in order to earn the state of being children. If Bnei Yisrael achieved that title upon acceptance of the Torah, the Yevanim thought they could reproduce the act and earn that status themselves. Hakadosh Baruch Hu said, “No way!” Translating the Torah doesn’t achieve a Father-Child relationship, especially since the Torah was already written out in seventy different languages by Moshe Rabbeinu himself, as described just last week in Parshat Shoftim. What earns one the title of Child? One who learns not just the Written Torah but also the Oral Torah. One who learns Mishnayot! Those who do not learn Mishnayot are not called בָנִים. They are not children of Hakadosh Baruch Hu!
Rabbotai, let us take upon ourselves the learning of Mishnayot this year. Keep a small book in your pocket, pull it out when you have a few minutes here and there, or when you’re waiting for someone to arrive, and learn a few Mishnayot, or a chapter, each day. If you have one of those devices that can be flipped through using your finger, use it to learn Mishnayot each day.
Real quickly, Midrash Talpiot says that after 120 years in Gehennom, which nobody here will see unless stopping in for a quick visit, one is stuck and unable to leave. The fire burns but there is nobody who can extract you other than Asher, the son of Yaacov Avinu. מֵאָשׁ ֵר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶך – Asher will extract anyone who learned Mishnayot because he was the only sons of Yaacov who learned all of the Mishnayot. This is what Midrash Talpiot writes. שׁ ְ מ ֵ נ ָ ה are the same letters as מִ שׁ ְ נ ָ ה. And not only will they be extracted, but they’ll be taken straight to Gan Eden: וְהוּא יִתֵּ ן מַעֲדַ נֵּי־מֶ לֶך. If you think you learn Mishnayot only because you learn Pirkei Avot between Pesach and Shavuot, when you call on Asher for salvation, he’ll tell you to call back next year after Pesach. Every day, learn Mishnayot!
As we enter Rosh Hashanah, let us also not forget the custom brought by Rav Chaim Palagi, to enter the year by first thanking Hakadosh Baruch Hu for all we have received. He says to do so by reciting the eleven Pesukim found in Parshat Ki Tavo, related to the declaration made when bringing Bikurim. And reciting them is not enough – actually be thankful! This is the perfect opportunity for us to be thankful for the opportunity to sit and learn together each week, and to share words of Torah together into Shabbat, spreading it from person to person.
[The author of this English Parsha sheet would also like to express gratitude for the zechut to deliver it into the hands of so many every week; and for the ability to help more and more people enjoy and benefit from the magnificent shiurim of Rav Baruch Rosenblum shlit”a each week.]
After expressing such gratitude, may we all ask Hakadosh Baruch Hu to allow us to continue learning in peace and tranquility, and may we see the coming of Mashiach Tzidkeinu speedily in our day. ◊
