Rosh Hashana Thoughts

1. The Radak on Tehillim (81:4)  ונראה כי זה הוא טעם מצות התרועה בראש השנה לפי שבטלו אבותינו מעבודתם ונחו מיגיעם ביום זה והתרועה הוא סימן שלוח עבדים וצאתם מרשות אדניהם וכן צוה הקב״ה תקיעת שופר ביום הכפורים של יובל שהיה סימן לשילוח עבדים וצאתם מרשות אדוניהם כן צוה הקב״ה לתקוע בראש השנה לזכר כי ביום זה בטלה העבדה והיה תחלת חירותנו. According to Radak we blow shofar to remind ourself that it is the day the servitude in Egypt ceased. 

2. Midrash Emor (29:1) בשנים עשר יצא בדימוס אמר הקדוש ברוך הוא לאדם זה סימן לבניך כשם שעמדת לפני בדין היום הזה ויצאת בדימוס כך עתידין בניך לעמוד לפני בדין ביום זה ויוצאין לפני בדימוס אימתי "בחדש השביעי באחד לחדש. How was Adam vindicated he was cursed and thrown out of Gan Eden? Furthermore, not everyone comes out of the din vindicated? 

The Sharay Hamoadim says Chazal mean that the din is an opportunity for tikkun. Without the din on Adam he would have been stuck with his sins, the judgement allowed him the opportunity to obtain a tikkun for himself. So too, the judgement on Rosh Hashana allows us to refocus to find our proper path. 

The Tur says that we prepare as a festival for RH since we know that Hashem will do for us a נס and we will come out vindicated. Why does he say it is a נס, why does he not say we are confident in emerging righteous in the judgement? It may be that it requires a נס to emerge indicated in judgement. In light of the above idea, one can translate נס as raising up as in נתת ליראיך נס להתנוסס for the judgement is a way to elevate ourselves.  

3. The Ran cites the opinion of the Geonim that when Shabbos is Rosh Hashana since we do not say hallel we don't say צדקתך. What is the connection? I would presume the Geonim are of the opinion that we don't say צדקתך only when there is hallel said. The Ran cites those that disagree for it is no worse than any other Rosh Chodesh. But there is no hallel on this Rosh Chodesh? Presumably they hold like the practice that any day without tachnun has no צדקתך. This is the custom of the Shulchan Aruch yet he still rules to say צדקתך on Rosh Hashana? The Besi Yosef has another severah that since it is a day of judgement it makes sense to say צידוק הדין on Rosh Hashana. 

4. Tosfos (32a) asks why why we say the pessukim from כתובים before נביאם in the מלכיות זכרורת שופרות? The pessukim from נביאים that we recite discuss the future days and hence we put them at the end. 

5. Tosfos (16b) cites Beha"g that if a tzibbur has an אונס and can't blow shofar it is considered a year that shofar was not blown but that does not apply on Shabbos. why is Shabbos different from an אונס? See Meshech Chachma Emor. According to the explanation of Chassidus that on Shabbos the idea of shofar is accomplished even without the actual shofar it is different from a regular ones where you are still missing the shofar.  

6. The Ramban (cited in Ritva RH 26 and in his derasha on Rosh Hashana) says that a shofar by definition is the horn detached from the animals after the marrow bone is removed. All horns in their attached stage are called קרן and are called shofar when detached from the animal and fit for blowing. What emerges from the Ramban is that a shofar is something totally detached and removed from the live animal. The lesson here is that the the shofar must be removed from the physical being. This may be why the shofar blowing is the symbol of freedom for the Maharal explains freedom as being removed from physical boundaries (Z'eav Yitraf Ch. 35.)

7. The Gra says that the Hallel of Rosh Hashana and Yom Kippur is made up on Chanukah. We see that RH and YK are not excluded from Hallel but the Hallel in moved to Chanukah. In other words, on RH and YK it is impossible to recite the Hallel because of ספרי חיים ומתים פתוחין but there is an obligation of Hallel. How does Chanukah serve as a makeup time? Chanukah celebrates out victory over יון. Chazal equate יון with חושך. The opposite is RH which is called אורי. This is because on RH we focus on the clarity of Hashem's kingship and dominion over everything. יון attempted to take G-d out of the picture of the world and the victory of Chanukah attested to a return of the light. Hence, Chanukah is the makeup for the Hallah of the Yomin Noraim.  

9. In a letter, the Rebbe's father points out a connection between the three woman who were נפקדה on RH, שרה רחל חנה and the unique letter of each name, ש, ל, נ being the same as the dimensions of the תיבה. He points to a Zohar to make a connection between the תיבה and RH. It is noteworthy as the Berditchever points out that these letters spell the word לשן, speech. These great woman used their power of speech to cry to Hashem to merit children.  

Rosh Hashana On Shabbos

 The Minchas Ani on Ha'azenu (translation from Gemini AI) says: Although regarding a good year, it must be analyzed whether Rosh Hashanah falling on Shabbat is a good sign. Regarding this, we find that the worst years and the best years both had Rosh Hashanah on Shabbat.

For the two years in which the Holy Temple was destroyed, Rosh Hashanah fell on Shabbat, as stated in the Jerusalem Talmud (Taanit, Chapter 4): the day the First Temple was destroyed was the 1st of Av, and it was the first day of the week (Sunday); and the Second Temple was also destroyed on the 9th of Av on the first day of the week, and both were at the conclusion of a Sabbatical year (Moztzei Shevi'it), as stated in the Babylonian Talmud.

According to this calculation, for the First Temple, if the 1st of Av was Sunday (Day 1), then the 1st of Tammuz was Saturday (Day 7) or Friday (Day 6); 1st of Sivan was Thursday (Day 5); 1st of Iyar was Wednesday/Tuesday (Days 3–4); 1st of Nisan was Monday (Day 2); 1st of Adar was Sunday/Saturday (Days 7–1); 1st of Shevat was Friday (Day 6); 1st of Tevet was Wednesday/Thursday (Days 4–5); 1st of Kislev was Tuesday (Day 3); 1st of Marcheshvan was Sunday/Monday (Days 1–2); and 1st of Tishrei was Saturday (Day 7).

Similarly, regarding the Second Temple, which was destroyed on the 9th of Av on Sunday, the 1st of Av was Saturday (Day 7). According to this calculation, Rosh Hashanah would have fallen on Friday (Day 6). However, this is impossible, as stated in Rosh Hashanah (page 20b), because if so, Yom Kippur would fall directly after Shabbat (on Sunday). Therefore, they must have made two months deficient (29 days) so that Rosh Hashanah would fall on Sunday (Day 1). (And we cannot resolve this by assuming it was a leap year, because the year after a Sabbatical year is not made into a leap year).

Conversely, regarding the best years, we find that the forgiveness for the sin of the Golden Calf occurred in a year where Rosh Hashanah fell on Shabbat, as did the inauguration of the Tabernacle (Mishkan)—since Israel left Egypt on a Thursday, as derived in Shabbat (Chapter 9)—as Tosafot wrote in Mekhilta / Kamma (page 82b; see there). Likewise, the year they entered the Land of Israel also had Rosh Hashanah on Shabbat, since Moses died on Shabbat, the 7th of Adar, meaning the 1st of Adar was on Sunday (see Tosafot in Menachot, page 30b, and the Rosh in Arvei Pesachim).

He explains this phenomenon that when RH falls on Shabbos and we don't have shofar, the Shabbos is our zechus. However, it can only be our zechus if we keep Shabbos properly, if not, then it can't be a merit for us. It is the degree of shmerus shabbos in general which justifies canceling the shofar in order to avoid chillul Shabbos, עיי"ש a mashal to explain this concept.

Shofar And Trumpets

The Gemarah RH (27a) says that in the mikdash when the shofar is blown the חצרורת are blown along with it. The Minchas Chinuch (384:4) asks why the Rambam doesn't mention when the chaztrotzros is blown during the offering of  korbanot that the shofar should accompany it? The Sfas Emes suggests since the possuk that we derive the shofar and chaztrotzros go together is בחצוצרות וקול שופר הריעו לפני המלך ה is only when the Torah says the word תרועה to describe the blowing that the shofar and chaztrotzros go together but when blowing together with the korban where the Torah says (Bamidbar 10:10) וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם, it says תקיעה, then the chaztrotzros don't need to be accompanied by a shofar. While this scriptural difference it notable, why does the Torah switch the terminology? The Malbim explains that the teruah blast is blown at times of difficulty demonstrating our fear of the din and judgement while the tekiah blown at coronations is demonstrative of happiness hence וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חׇדְשֵׁיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם, the tekiah blast is blown at times of joy. In light of this the Sfas Emes can be understood that to create more of a serious mood at a time of din the חצוצרות וקול שופר go together but at times of joy it suffices by what the Torah says to blow (Dibros Ariel siman 63.) 

It is also noteworthy that the Rambam never mentions explicitly that on yoval the shofar was blown together with chaztrotzros (Rashi RH 27a does say it was.) The Minchas Chinuch (331:2) assumes the Rambam expects you to know it from the laws of Rosh Hashana. However it may be the Rambam holds it is only in a time of tzarah or on RH that in the Mikdash both שופר וחצרורות were blown. Rav Yehuda Zoldan suggests only in the context of a blowing both for a זכרון and as an act of תרועה that both shofar and chaztrotzros go together and only in tzarah and on RH do the pessukim highlight both aspects.

R' Brown (Moadanay Moshe) suggests that when there is a din of blowing both in the Mikdash and outside the Mikdash then the Gemarah is saying the blowing in the Mikdash is different than outside and has both shofar and chaztrotzros but when the entire law of blowing is only present in the Mikdash like blowing by a korban and the possuk specifies חצוצרות we can't say the possuk is imprecise and are limited to the instrument the Torah says. 

What is the nature of the blowing of both the tekiah and teruah on RH in light of the Malbim's explanation that the two sounds are reflective of opposite moods? The Chasam Sofer writes that on RH the cry of the teruah besides being reflective of the pain we feel for not having acted properly during the past year, it is also a cry of joy over the fact that we merit to be attached to Hashem for he has created us for His honor to be Jew as we say in עלינו לשבח. Why is RH the time for this reflection that Hashem created us for His honor? 

RH is the day of the creation of man. The purpose of man's creation is to accept the malchus of Hashem. Every RH we reaffirm our acceptance of the malchus of Hashem. It is Klal Yisrael that is dedicated to carry on this mission of Adam. אתם קרויין אדם and that acknowledgement of the fact that we are carrying on the mission of Adam, that is part of the kabbalas malchus on RH. This is the element of the tekiah. Yes, we cry over the missed opportunities, but we are in joy over the ability that we are the one's who can carry on the mission of Adam. 

Why Eat

The Tur in siman 597 cites a machlokes Rishonim if there is an obligation to eat on Rosh Hashana. The debate would seem to center on if there is an obligation of שמחת יום טוב on RH or is that limited to the three regalim. However, the Shulchan Aruch rules one should eat on RH yet he also says in siman 582 that one does not say מועדים לשמחה in the prayers of RH, presumably since RH is not a day of simcha?  The Tur gives another reason to eat on RH besides being a fulfillment of שמחת יום טוב. The Tur evokes the Midrash that he cites in siman 581 that we dress up on RH since we show bitachon that Hashem we give us a favorable judgement.  based upon this, the Tur says one should eat as well. If so, there is no contradiction in the Shluchan Aruch for he holds it is not a day of simcha but nonetheless one should eat to show one's trust in a favorable judgment.  With this idea we can understand the comment of the Magen Avraham in the name of the Magid Masherim that one should not eat meat or have wine on RH.  But that is simcha?  Because we are not eating due to the law of simcha, rather to show bitachon in Hashem's judgement but that is nonetheless tempered by the severity of the day.  This may explain the opinion of Rav Natrunay Gaon (cited in the Tur) that one should not fast on the first day of RH but can on the second.  What is the difference, both days should have an obligation of simcha? (See Bach.) Because he holds we are not eating because of simcha, only to show that despite the severity of the din, we have bitachon in a favorable judgement. That demonstration is limited to the first day which is the main day of judgment but the second day is like the other days of the עשרת ימי תשובה where one may fast (even on Shabbos in his opinion.) (Based upon Minchas Asher, Yarech L'moadim siman 11-12.)

Repeat Or Do Not Repeat

Tosfos Berachot (12b) says צריך לחתום המלך הקדוש והמלך המשפט ואם לא אמר מחזירין אותו. וכן זכרנו ומי כמוך וכתוב לחיים ובספר חיים מחזירים אותו אם לא אמר. דכל המשנה ממטבע שטבעו חכמים אינו יוצא ידי חובתו.  The Rosh agrees to Tosfos regarding המלך הקדוש והמלך המשפט but disagrees about זכרנו ומי כמוך וכתוב לחיים ובספר חיים because they are not mentioned in the Gemarah and therefore do not constitute as part of the text of the beracha.  Rabbenu Yona cites a differing opinion about forgetting המלך המשפט since in the regular text of מלך אוהב צדקה ומשפט the word מלך appears as well.  

Rabbenu Yona later in Berachot (24a in the Rif pages) says even according to the opinion of Tosfos that one should repeat Shemone Esrai if one omits זכרנו ומי כמוך וכתוב לחיים ובספר חיים, that would only apply on Rosh Hashana and Yom Kippur, not during the rest of the days of repentance.  What is the difference between Rosh Hashana and Yom Kippur vs. the middle days? 

The source of adding petitions into the berachot is from Maseches Sofrim (Ch. 19) cited in the Tur siman 582 but there it only mentions adding on Rosh Hashana and Yom Kippur.  The Tur says now the custom is to add during all the 10 days of repentance.  However, we see the main time of saying it is limited to  Rosh Hashana and Yom Kippur.  Hence, Rabbenu Yona holds it then that these additional petitions become part of the beracha but not during the other days when it is a later custom.  Yet, for omitting המלך הקדוש והמלך המשפט Rabbenu Yona holds during all 10 days one would repeat Shemonei Esrai because that it the text of the beracha for this time frame and if one says the wrong ending one is lacking in saying the proper beracha (based upon Gevuros Yitzchak.) 

Additional Shofar Blasts And בל תוסיף

Tosfos Rosh Hashana (16b) asks how we can blow an additional set of shofar blasts in order to לערבב השטן if it is a violation of בל תוסיף, adding on to the Bibical mitzvah?  Tosfos ends up answering that doing a mitzvah multiple times does not constitute בל תוסיף.  The simple understanding is that the Torah gives a minimal shiur to do the mitzvah but it is not the maximum that one should violate בל תוסיף for doing more.  The Rashba answers the question of Tosfos that since one is blowing to fulfill the takanah of Chazal that is not a violation of בל תוסיף.  The Achronim discuss is there a machlokes in the answers, does Tosfos not hold like the answer of the Rashba and visa versa or did they just give alternate answers.  

The Minchas Chinuch (454) says the Rashba must agree to the severah of Tosfos for וכי תעלה על הדעת דלהרשב"א אסור ליטול לולב או להניח תפילין כ"פ ביום או הרבה זיתים מצה וכדומה, how can it be that Rashba won't allow you to carry around a luluv or eat a lot of matzah?  He must agree to Tosfos.  One could argue that the Rashba holds that is not a proof for all those examples are cases where adding to the mtizvah is an additional kium mitzvah, every taking of the luluv, every eating of the matzah, the mitzvah of tefillin is to wear it all day but blowing more shofar blasts is no additional kium mitzvah and maybe that is בל תוסיף to add to the mitzvah.  

Other Achronim attack the other way, how can Tosfos not say like the Rashba, why is sitting in the Sukkah on Shemini Atzeret not a violation of בל תוסיף if Tosfos does not say doing an acting to fulfill the takkanah of Chazal is not in violation of בל תוסיף?  The Pney Yehoshua and Pri Migadim (Pesicha Kolleles volume 1 #38) both suggest Tosfos is agreement with the Rashba when the takkanah serves to alleviate a need, where there was some problem Chazal had to fix, but just to enact an additional blowing does not fit in the rubric of the license for takkanas and would be subject to בל תוסיף.  Rebbe Akiva Eger says that this is not so for Tosfos himself (28b) [on the same page where he repeats his yesod from 16b] says that sitting in the sukkah on Shemini Atzeret (to fulfill the takkanah derabbanan of ספיקא דיומא) would be a violation of בל תוסיף according to what the Gemarah entertains that בל תוסיף applies even outside the timeframe of the mitzvah even with out intent to fulfill a mitzvah.  In other words, Tosfos is saying that בל תוסיף does apply to a Rabbinic decree and it is not a violation merely because one is not intending to do a mitzvah; not like the Rashba?  

My great-grandfather suggests that the Tosfos there does not necessarily contradict the Rashba.  The point of the Rashba is that it is not בל תוסיף when one's intent is to fulfill the Rabbinic law, not to add to the mitzvah. Tosfos is talking in the opinion that one's intent doesn't matter, one violates בל תוסיף even without intent for a mitzvah so over there the words of the Rashba do not hold water and doing a Rabbinic law will be בל תוסיף.  However, according to the conclusion of the Gemarah that when violates בל תוסיף outside the timeframe of the mitzvah only with intent for a mitzvah, Tosfos will agree to the Rashba.  

If everyone is on the same page why did the Tosfos and the Rashba give two different answers?  My great-grandfather says that they are addressing two different forms of בל תוסיף.  Tosfos (16b) says that the additional shofar blows are considered in the timeframe of the mitzvah for one may be summoned to blow for a different tzibbur.  The בל תוסיף that one is violating is the בל תוסיף of adding to a mitzvah like adding a 5^th species to the 4 species taken on Sukkot.  For that form of בל תוסיף it doesn't help if your intent is to fulfill a Rabbinic decree, one is still changing the form of a mitzvah and will violate בל תוסיף.  Therefore, Tosfos needs to be מחדש doing the mitzvah many times is not בל תוסיף.  However, there is room to argue with Tosfos (as R.A.E. 16b does,) and say even though one may be called to blow for someone else, it is still not considered within the timeframe of the mitzvah for the one blowing the shofar already did his mitzvah and he is just being מוציא the new crowd.  The Rashba maybe held like that and he is not addressing the form of בל תוסיף of adding to the form of a mitzvah for the mitzvah is done.  The Rashba is addressing a different form of בל תוסיף and that is the Chazal adding another mitzvah to the Torah is also a violation of בל תוסיף and for that he answers a Rabbinic decree not given over a new mitzvah is not subject to בל תוסיף. 

(For further reading on the topic see Yarech L'moadim siman 16, ראש השנה – תקיעות דרבנן ואיסור בל תוסיף of Rav Asher Weiss, עשיית מצוות יותר מכשיעור ואיסור בל תוסיף by Rabbi Ehrman.)

How Much Torah Will You Learn

The Chidushay HaRim comments on Ha'azenu:

The ספר החיים  is the sefer of understanding of Torah as Torah is the עץ חיים.  We daven to be able to access new understandings in Torah.  That is בינו שנות דור ודור that every year a new understanding is given, the inspiration of brain power for the year is determined on Rosh Hashana as well (see also post of my father last year, "yom ha'din -- on Torah".) 

In the introduction of שארית יוסף volume 3 Rabbi Wahrman cites this Rim in conjunction with other sources that there is a precise time for a chiddush in Torah to be brought into the world.  We are davening to be able to merit to access the chiddushim that are meant to be revealed specifically in תשפ"ה.

Rebbe Nasan in Likutay Halachat Beis Hakeneset (5:19) notes that the word תרועה is made of the words תורה ע, the 70 various modes of interpreting Torah.  In the mitzvah of shofar itself we allude to the Torah for it is through the Torah that everything else falls in place.  

The Kedushas Levi says that we blow shofar on Rosh Hashana to "remind" Hashem of the time of Mattan Torah when the shofar was blown.  Every other nation said no to the Torah but we accepted.  It is that time of favor when Klal Yisrael chose to accept the Torah in which we seek to imitate now in order to arouse favor that no matter how far removed we seem from that exalted time deep down we are the same people.  It is the merit of the Torah that we seek to evoke through the shofar and blow new understandings into our learning for the new year. 

A New Path

The Minchas Chinuch (364:1) points out that it would seem that the mitzvah of teshuva and mitzvah of viduy are two distinct ideas.  One can do teshuva mentally without viduy and viduy is another mitzvah to confess one's sins.  He cites proof from open pessukim in this week's parsha which mention doing teshuva but no viduy.  In addition he cites the Gemarah Kiddushin (49b) that one is called a צדיק for הרהר תשובה and the Gemarah Yoma with Rashi (85b) that a korban atones without viduy.  He is troubled then as to why the Rambam in the beginning of the Laws of Teshuva indicates that one needs viduy to complete teshuva?  A similar issue is apparent is the Beis Shmuel (38:55) who rules that a thief who repents, even if one has not returned the stolen goods is a tzaddik (at least vis-a-vis the law marrying on condition that one is a tzaddik,) how can the thief be a tzaddik if his teshuva is not complete?   This issue is also apparent in our avodah on Rosh Hashana for it is one of the days of the repentance but we do not say and viduy on Rosh Hashana?   

The Midrash Tehillim (81) says תקעו בחדש שופר. רבנן אמרי חדשו מעשיכם ושפרו מעשיכם ואני מכסה על עונותיכם שנאמר (תהלים פה ג) נשאת עון עמך כסית כל חטאתם.  What does it mean תחדשו מעשיכם and then the sins will be covered?  

The Gemarah Rosh Hashana (16b) says אָמַר רַבִּי יִצְחָק: אֵין דָּנִין אֶת הָאָדָם אֶלָּא לְפִי מַעֲשָׂיו שֶׁל אוֹתָהּ שָׁעָה.  Rabbenu Channanel adds (it only appears in some editions) ירושלמי ריב"ל אמר מהאי קרא אם זך וישר היית אין כתיב אלא אם זך וישר אתה עכשיו.  The past is ignored, only the current state of the person is judged.  How is the past just ignored, what happened to the need for teshuva? 

To reconcile these ideas Rav Solevetchik (and others) suggest that there are two levels to doing teshuva.  Full-blown bonified teshuva has all of the technical aspects of teshuva of abstaining from the sin, regret, accepting to not be a  repeat sinner and viduy.  That process is the full process that one must go through to become a complete ball teshuva.  However ,at its most basic level, the beginning of teshuva is about finding a new direction in life.  As the possuk says יעזב רשע דרכו, the wicked must change direction, forge a new path.  It is that שעה אחת, single turn ,when one commits to finding a new direction in life, that one can already be called a tzaddik.  The pessukim in the parsha, the man who is מהרהר תשובה, the thief who mentally decides to repent, have completed the first level of teshuva, they turned their life around and committed to lead a better life.  

This is the avodah of Rosh Hashana.  We do not mention a formal declaration of the teshuva process in the prayer service for what we are striving to do is to change our direction, to turn from the path of sin to the path of goodness.  This is what the Gemarah is teaching that דָּנִין אֶת הָאָדָם אֶלָּא לְפִי מַעֲשָׂיו שֶׁל אוֹתָהּ שָׁעָה.  According to the direction one is pointing toward, where one wishes to go on Rosh Hashana, will determine his judgement.  Although the past mat be riddled with sin and that will have to be examined and repaired correctly in due time, what matters on Rosh Hashana is where one wants to go.  That is what the Midrash is telling us; תחדשו מעשיכם, by choosing a new path, the sins will not be looked at, one will be judged according to the path that they are committing themselves to currently. 

Blow The Shofar Early

I saw the following suggestion on a otzar hachachma forum,  נשמע מצחיק, אך ראיתי מי שמפלפל שאפשר שבתאריך א' בתשרי יש לתקוע בשופר ורק שהלילה התמעט, ומי שקיבל תספת יו"ט יוכל לתקוע שהרי אצלו זהו תאריך של א' בתשרי ואין זה לילה.    

The Gemarah Rosh Hashana (34a) says we have a derash ביום ולא בלילה to tell us that the mitzvah of shofar does not apply by night.  The suggestion here is that if one accepts Rosh Hashana early and it is hence day, one can blow the shofar at that time.  

The basis for this chidush would seem to be based upon a number of (debatable) assumptions.

There are three ways to view tosefes Yom Tov.  One is that one has the ability to accept the isur melacha upon one's self at an earlier time but the keusha of the day only comes in when the actual Yom Tov commences.  Another way to understand is that one is able to even advance the kedushat hachag earlier and yet a third way is that the old day finishes and it is as if one starts the next day earlier with their acceptance of the Yom Tov.   This chidush assumes like the third way.  However, it says even though the next day is made earlier, it is not viewed as nighttime still it is still day ouside.   

The Rambam in Sefer Hamitzvot #170 says היא שצונו לשמוע קול שופר ביום ראשון מתשרי והוא אמרו יתעלה יום תרועה יהיה לכם.  In the heading of the Laws of Shofar in his description of the mitzvah he says as well לשמוע קול שופר באחד בתשרי.  In the first halacha he says מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה לִשְׁמֹעַ תְּרוּעַת הַשּׁוֹפָר בְּרֹאשׁ הַשָּׁנָה so why does he mention twice באחד בתשרי and not just say Rosh Hashana?  Rabbi Brown (Moadanay Moshe siman 36) explains that we see from the Rambam that the mitzvah is to blow on the first day of  Tishray even if it would be lacking in the kedusha of Rosh Hashana.  We see this concept illustrated in Rashi Rosh Hashana (24a) the Gemarah says in a case when everyone saw the new moon סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְרָאוּהוּ בֵּית דִּין וְכׇל יִשְׂרָאֵל, אִיפַּרְסְמָא וְלָא לִיעְבְּרוּהּ, קָא מַשְׁמַע לַן. and Rashi says סד"א לא ליעברוה ואי תנא הרי זה מתקדש למחר הוה אמינא לעולם מיומא קמא מתקנינן מועדותיה, I would think although since the kiddush of the day didn't occur until the next day it is Rosh Hashana tomorrow but today is day 1 of Tishray to count toward Yom Kippur and Sukkot.  Similarly this may explain the opinion of Rashi Menachot (100b) that even though there was a Rabbinic decree not to accept witnesses for the new moon of Rosh Hashana after the mincha time, we still count that day as 1 Tishray for counting toward the holidays even though the kedusha of Rosh Hashana is only the next day, ואכ"מ.  The Rambam would be telling us then that the mitzvah is dependent on the date of the calendar not the kedusha of the day.  This chiddush also assumes that the mitzvah is dependent on the date of 1 Tishray, not the kedusha of Rosh Hashana.  

I don't understand why they would suggest this combination of factors when it would be simpler to suggest that the kedusha of the Yom Tov is advanced earlier but it is still technically day and therefore, one can blow the shofar. 

The Taz (600:2) discusses a case where the khal accepted Shabbas early on second day Rosh Hashana on a cloudy day but they did not blow a shofar earlier that day, can they now blow shofar after they declared it to be Shabbas?  The Taz does not assume it is the next day and therefore they can't blow shofar.

The Maharil (#33) says  ומהר"א מווינא כתב בנימוקו. ויש שאין אוכלין ביום כדי שלא יוסיפו מחול על הקדש בהאי י"ט משום דיומא דדינא הוא וכמדומה שכן הורה מהר"מ ז"ל במעגניצ"א: ועל טעם זה תמהתי דהא כבר קדשוהו בתפלה: ושמא על הכוס עיקר דהוא דאורייתא.  It may be that those that did not eat early on Rosh Hashana but may have davened early is since they hold that the acceptance of the Yom Tov early in davening is accepting the prohibitions of the day early but to eat the seudah of Yom Tov requires accepting the kedusha of the day early and that they did not want to do so as to not extend the day of judgement (It is צ"ע for Yom Kippur is the source of adding to a holiday and that is adding to a day of judgement.  See also גליוני הש"ם יומא פא that asks many questions on the Maharil.)     

Standing Before Hashem

This post is based upon a shmuuz by R' Elefant. 

The Gemarah Rosh Hashana (26a) says  שופר כיון דלזכרון הוא כבפנים דמי.  What does זכרון have anything to do with making it כלפנים?  The Gemarah (16a) says אמר הקב"ה אמרו לפני בר"ה מלכיות זכרונות ושופרות. מלכיות – כדי שתמליכוני עליכם, זכרונות – כדי שיבא לפני זכרונכם לטובה.  How does saying pesskim of זכרונות cause us to be remembered for good?      

The possuk in Bechukosay (26:42) says וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר Rashi says ולמה לא נאמרה זכירה ביצחק אלא אפרו של יצחק נראה לפני צבור ומונח על המזבח.  What does this mean that Yitzchak doesn't need to be remembered because his ashes are there?  Rav Tzaddok explains that Yitzchak had the middah of yirah which means he always saw himself as standing before Hashem.  Therefore, middah kineged middah, Hashem always is viewing Yitzchak.  When one recognizes that they are standing before Hashem, Hashem remembers the individual as well.  Hence, if one recites the pessukim of zichronot, one is cognizant of being before Hashem, then the individual is remembered.  That is what the Gemarah means that by blowing the shofar and accepting the fact that one is before Hashem, therefore one is as close to Hashem as can be just like the kohan gadol in the kodesh hakadashim. 

Why is Rosh Hashana the day for this focus?  Since it is the day of the creation of man, one can go back to the original point of creation where man recognized that he is always standing before Hashem.  

Why does Rosh Hashana come before Yom Kippur when it would seem more logical to come into the new year cleansed form sin?   

The Gemarah Sanhedrin (43b) says אריב"ל כל הזובח את יצרו ומתודה עליו מעלה עליו הכתוב כאילו כיבדו להקב"ה.  Why is saying viduy considered a kavod for Hashem?  We see in the intro. to vidduy תָּבֹא לְפָנֶיךָ תְּפִלָּתֵנוּ. וְאַל־תִּתְעַלַּם מַלְכֵּנוּ מִתְּחִנָּתֵנוּ.  Where is the תפלה and תחינה in vidduy?  

 The yesod of viduy is to say על חטא שחטאנו לפניך, to acknowledge that one is before Hashem and one's sins was due to a lack of that recognition.  Hence, when one does vidduy, and says I am before You, Hahem, that is an increase of the kavod Hashem in the world.  One has "brought" Hashem into a place of one's soul where Hi Presence was not felt yet.  That is why vidduy is called an act of prayer for prayer means to stand before Hashem (Rav Chayim Tefillah.)  So too, when one does vidduy one places themselves before Hashem.  That is the yesod of teshuva; to place Hashem before one's self.  וְהַחֲזִירֵנוּ בִתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, to come before Hashem.  That is the prayer of the shofar a well.  It is man placing himself before Hashem.  This is a process that starts with the avodah of Rosh Hashana, of accepting Hashem's dominion over one's self and is completed with the vidduy on Yom Kippur.  The starting point has to be Rosh Hashana to inspire one's vidduy to be a true vidduy.

Yell Out

We say in the berachot of shofrot, כִּי אַתָּה שׁוֹמֵֽעַ קוֹל שׁוֹפָר וּמַאֲזִין תְּרוּעָה וְאֵין דּֽוֹמֶה לָּךְ.  What is the special praise that Hashem listens to the shofar?  As discussed previously,  The Briskor Rav explains that the shofar is a form of prayer.  What is so unique and special about the shofar prayer?   

We say in the parsha of reading bikkurim, וַנִּצְעַ֕ק אֶל־ה' אֱלֹקֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע ה' אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ.  What is a צעקה?  The Netziv says, את קולנו. כבר ביארנו לעיל א׳ מ״ה וה׳ כ״ה משמעות קולנו. בלי דברי תפלה זכה. רק צעקה מעומק הלב. זהו פשטא דקרא.  The prayer of Klal Yisrael was a mere cry, without any clear structure.  The Chafetz Chayim comments on this verse that if one yells at a time of hardship, Hashem will answer immediately.  Why is such a prayer readily accepted?    

The Mabit questions that there are pessukim which describes how people's prayers were answered when they cried out loud but on the other hand the Gemarah Berachot (24b) says  הַמַּשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ — הֲרֵי זֶה מִקְּטַנֵּי אֲמָנָה?  The answer maybe that when one is praying in a normal format then one should pray silently.  However, when one is in a situation of pain, then one's natural reaction is to yell.  It such a situation, yelling is the expected form of prayer.  Such a prayer, where one just cries out undiluted by words, is a cry from the depth of one's heart and such a prayer is readily accepted.   

The Shulchan Aruch (101:3) says י"א שבר"ה וי"ה מותר להשמיע קולו בתפלתו אפי' בציבור.  Why is there this custom?  See the M.B.  In light of this difference, we can say that on the High Holy Days one is considered to be in a situation of danger (see Beit Yosef 602, Or Yisrael siman 7) and hence one screams because of the difficult situation.  

That is the prayer of the shofar.  It is a cry which comes from the soul of the individual.  The beracha of shofrot reflects that Hashem perceives the feelings of the person expressed via the shofar and listens to the deep cry of the soul (based upon Yareach L'moadim maamer 37-38 and source sheets of Rabbi Yehuda Gutman.)  

The possuk in Tehillim (107:6) וַיִּצְעֲק֣וּ אֶל⁠־י֭״י בַּצַּ֣ר לָהֶ֑ם מִ֝מְּצ֥וּקוֹתֵיהֶ֗ם יַצִּילֵֽם.  The Alter Rebbe (Likutay Torah Nitzavim 45b) relates the word ויצעקו to the word ויצעק found in Shoftim (12:1) ויצעק איש אפרים which means to gather for in a צעקה one summons and gathers together all of one's feelings to pour them out to Hashem.  That it the prayer of the shofar.  It is the depths of the soul which are brought out through the cry of the shofar.

A Shofar Day

The Rambam Teshuva (3:4) אע"פ שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם.  Rav Chayim Kamil cites Rav Yechezkel Abramsky that the source of the Rambam is the possuk יום תרועה יהיה לכם.  The Torah doesn't say תריעו ביום זה which would mean to blow the shofar on the day but rather יום תרועה יהיה לכם, meaning the entire day should carry the feeling of the תרועה.  From here we see there is a message to the shofar which must be felt throughout the entirety of the day.  The Rambam says that message is the message of awakening from one's slumber. The Netziv says a similar idea on the possuk of זכרון תרועה (Emor 23:24) עוד יש להבין הא דכתיב כאן זכרון תרועה ובאמת המצוה להריע בפועל כמו שכתוב בפ׳ מוספין יום תרועה. וא״כ מהו זכרון. עוד יש להבין מה זה פי׳ הכתוב תרועה והלא אין תרועה בלי תקיעה. אלא כ״ז רמז על ענין קדושת היום ומוראו. והנה בפ׳ בהעלתך כתיב וביום שמחתכם וגו׳ ותקעתם וגו׳ וכי תבאו מלחמה וגו׳ והרעתם וגו׳ והקבלה ידועה שאין תקיעה בלי תרועה ואין תרועה בלי תקיעה לפניה ולאחריה. אלא המקרא מרמז עיקר תכלית המצוה. דביום שמחה התכלית הוא התקיעה שהוא לשמחה. והתרועה בא לצרוף ובא להזכיר ולהתעורר לשמור עצמו שלא יהא אחרית שמחה תוגה כדאי׳ שלהי קידושין סקבא דשתא ריגלא. משא״כ ביום רעה של המלחמה וכדומה עיקרו התרועה והתקיעה באה עמו לצירוף שלא יתייאש מן התקוה והגאולה. ומעתה דכתיב בר״ה יום תרועה למדנו דראוי להתעורר בו התעוררות תרועה שהוא יום הדין ולא תרועה בלבד אלא זכרון תרועה שיהא נזכר שהוא יום תרועה.  The blowing of the shofar is not just a mitzvah to be done on Rosh Hashana but defines the day of Rosh Hashana as a day of truah, a day of self awakening. 

The Gemarah Rosh Hahashana  (28a-b) says  שְׁלַחוּ לֵיהּ לַאֲבוּהּ דִּשְׁמוּאֵל: כְּפָאוֹ וְאָכַל מַצָּה — יָצָא. כְּפָאוֹ מַאן? אִילֵימָא כְּפָאוֹ שֵׁד, וְהָתַנְיָא: עִתִּים חָלִים עִתִּים שׁוֹטֶה, כְּשֶׁהוּא חָלִים — הֲרֵי הוּא כְּפִקֵּחַ לְכׇל דְּבָרָיו, כְּשֶׁהוּא שׁוֹטֶה — הֲרֵי הוּא כְּשׁוֹטֶה לְכׇל דְּבָרָיו! אָמַר רַב אָשֵׁי: שֶׁכְּפָאוּהוּ פָּרְסִיִּים. אָמַר רָבָא, זֹאת אוֹמֶרֶת: הַתּוֹקֵעַ לָשִׁיר — יָצָא. פְּשִׁיטָא, הַיְינוּ הָךְ! מַהוּ דְּתֵימָא: הָתָם, אֱכוֹל מַצָּה אָמַר רַחֲמָנָא — וְהָא אֲכַל, אֲבָל הָכָא, ״זִכְרוֹן תְּרוּעָה״ כְּתִיב, וְהַאי מִתְעַסֵּק בְּעָלְמָא הוּא — קָא מַשְׁמַע לַן.  Rashi explains the difference between matzah and shofar is that eating matzah is an action one gets pleasure from and we find that even a מתעסק is obligated for that, so I could have argued that one is yotzei when eating matzah under duress but blowing shofar without kavanah may not work, קמ"ל that mitzvot don't need kavanah.  

The Rambam Shofar (2:4) rules that הַמִּתְעַסֵּק בִּתְקִיעַת שׁוֹפָר לְהִתְלַמֵּד לֹא יָצָא יְדֵי חוֹבָתוֹ even though he rules if one eats matzah under duress he has fulfilled his obligation (Matzah 6:3.)  How do these two rulings not contradict each other?  The Kesef Mishne evokes the sevarah that Rashi said.  Only when it comes to matzah where one gets physical benefit is kavana not required but for shofar kavana is needed to fulfill the mitzvah.  The Netziv says that the girsa we have in the Gemarah indicates a different sevarah.  The Gemarah says the difference is that in regard to shofar it says זכרון תרועה, in other words the Gemarah is saying that the point of shofar is to awaken a person, as the Rambam describes, and therefore I might say that kavanah is meakav in the mitzvah.  The Rambam is ruling that only regarding the shofar because of the fact that the shofar contains a kavanah which defines the day does one need kavanah for the mitzvh even though normally he holds that one can fulfill a mitzvah without kavanah.  A shofar without kavana maybe a maaseh mitzvah but it lacks the component of arousing one from their lumber.

Sleeping

The Rambam Teshuva (3:4) says אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב רֶמֶז יֵשׁ בּוֹ כְּלוֹמַר עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִּתְשׁוּבָה וְזִכְרוּ בּוֹרַאֲכֶם. אֵלּוּ הַשּׁוֹכְחִים אֶת הָאֱמֶת בְּהַבְלֵי הַזְּמַן וְשׁוֹגִים כָּל שְׁנָתָם בְּהֶבֶל וָרִיק אֲשֶׁר לֹא יוֹעִיל וְלֹא יַצִּיל, הַבִּיטוּ לְנַפְשׁוֹתֵיכֶם וְהֵיטִיבוּ דַּרְכֵיכֶם וּמַעַלְלֵיכֶם וְיַעֲזֹב כָּל אֶחָד מִכֶּם דַּרְכּוֹ הָרָעָה וּמַחֲשַׁבְתּוֹ אֲשֶׁר לֹא טוֹבָה.  Where does this idea that people are sleepwalking come from?

Rav Shwab notes that when Adam is put to sleep for his wife creating surgery, the Torah never says he woke up.  Obviously he woke up but Rav Shwab suggests that besides a physical sleep, Adam was also put in a spiritual state of sleep which he never got up from.  He says that Klal Yisrael at Mattan Torah awoke but everyone else is stuck in a slumber.  With this idea he explains the brecha we say in the morning המעביר שינה מעיני ותנומה מעפעפי and then we continue תרגלנו בתורתך ודבקנו במצותיך etc.  What does this have to do with waking up?  And why is this beracha on walking up not the first one?  He says that the beracha is also referring to walking form a spiritual slumber.  Therefore, we follow with spiritual requests and we put the beracha at the end when one starts their new day of spiritual journey.  

With this idea we can explain the Rambam.  Over the year one falls back into the spiritual sleep that is placed on the world and needs the alarm clock to wake him up.  That is the shofar.  

The Shem MiShmuel asks what is the double terminology of עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם?  He says it refers to the טמטום המוח והלב that have crept up over the year.   "אבל לפי דרכנו בדקדוק נאמר עפי"מ שהגדנו למעלה ששינה מתייחסת ללב, ותרדמה נראה שמתייחסת לשכל וכמ"ש (ישעי' כ"ט י') כי נסך עליכם ה' רוח תרדמה ויעצם את עיניכם, וזהו הרמז שבשופר שתקיעה שבמוח מקיצה הנרדמים שהוא חשכת השכל, והשברים שהם בלב נשבר מעוררין הישנים שהוא אוטם הלב."  There is the brain of a person that over the year becomes filled with false ideas that the shofar helps uproot as well as the heart which becomes devoid of emotion for Godliness which also is aroused through the shofar. 

New Year New Self

Why is Rosh Hashana before Yom Kippur, it should be reverse, one should repent before being judged?  

A couple of years ago we cited Rabbenu Yonah explains the avodah of Rosh Hashana is to give oneself a clean slate, a fresh start to be able to reconnect to Hashem.  That is why Rosh Hashana precedes Yom Kippur for one can only do teshuva and make a real change if they don't bring their old baggage with themselves going forward.  Why is that that the avodah connected to Rosh Hashana specifically?  

Rosh Hashana is היום הרת עולם, the beginning of the world.  Every Rosh Hashana the world goes back to a state of newness, a fresh beginning, and the shefa for the next year is provided for the world.  The avodah of the day parallels that which is going on in the entire world.  

The Midrash (Vayikra Rabbah 29:12) says אָמַר רַבִּי תַּחְלִיפָא קֵיסָרָא, בְּכָל מוּסָפִין כְּתִיב: וְהִקְרַבְתֶּם וְכָאן כְּתִיב: וַעֲשִׂיתֶם אִשֶּׁה, הָא כֵיצַד, אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ הַיּוֹם נַעֲשֵׂיתֶם לְפָנַי, כְּאִלּוּ הַיּוֹם בָּרָאתִי אֶתְכֶם בְּרִיָּה חֲדָשָׁה, הֲדָא הוּא דִכְתִיב (ישעיה סו, כב): כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה.  The Midrash is conveying the above lesson.  On Rosh Hashana, it's a day of renewal and you are viewed as a fresh, new person free from the errors of the past.  

Chazal say אורי refers to Rosh Hashana.  Why is Rosh Hashana known as אורי?  In Nussach Ashkenaz it says אור חדש על ציון תאיר, where there is אור, there is a clarity of the truth.  On Rosh Hashana things go back to their source, a person goes back to their beginning before sin led them off the straight path.  It is on Rosh Hashana that we are given a new beginning to be able to move forward. 

The Yalkut Shimoni on Tehillim (831:6) says  ד"א בשופר אני מכסה עונותיכם תקעו בחדש שופר.  When the shofar is blown, the sins are covered over, hidden from sight.  It doesn't say they are forgiven, but they are not looked at.  How does blowing the shofar accomplish this?  The Gemarah says the blowing of the shofar is the means to convey acceptance of the malchut of Hashem, אמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר.  The shofar is the method used to express kabblat malchut.  When one is mekabal the malchut, as we said before, one is given a fresh start and the sins are not examined.  The possuk in Balak (23:21) says לֹֽא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל י״י֤ אֱלֹקיו עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽו.  Rashi says G-d doesn't look at the sins of Klal Yisrael because of the great love He has for them.  When we blow the תרועה it is an expression of our love for Hashem.  When there is this reciprocal relationship, the sins are inconsequential and are covered over.  (Based upon Yarech L'moadim simanim 31, 32.)

The Beracha Of Malchiot

This post goes hand in hand with the sources here.

The fourth beracha of the mussaf on Rosh Hahana is unique in that besides the regular kedushat hayom we also say the pessukim of malchiot.  This follows the opinion of R' Akiva.  We can make a chakira as to how we view this beracha.  Is it the regular beracha of the kedushat hayom just malchiout is added in or is it the beracha of malchiot but its place is in the beracha of the kedushat hayom.  The Mishna in which R' Akiva appears says כולל מלכיות אם קדושת היום which indicates that the beracha is kedushat hayom with malchiot inserted.  However, the Gemarah cites a machlokes where the beracha of kedushat hayom should be said and the opinion of Rebbe is to say it in the beracha of malchiot.  The Gemarah sounds like the beracha is malchiot with kedushat hayom attached.  

The Tur is clear that that the beracha is defined as the beracha of malchiot with kedushat hayom included in it.  The Rambam also identifies the beracha as malchiot. 

צ"ע on the Lechem Mishne for the Rambam is not ant clearer is the Laws of Prayer. 

The Meiri also identifies the words of מלך על כל הארץ that we say in the חתימה of the beracha as being the mention of malchiot, in other words, he holds that malchiot is part of the beracha like the Rambma and Tur not like the Abudraham.  He is even clearer about this in the Chibur Hateshuva where he says we say מלך על כל הארץ in the other prayers merely as a custom.  (Note also the thank you to Louis Ginzberg at the beginning of the sefer, here.) 

The Abudraham holds the beracha is kedushat hayom and malchiot is the reciting of the pessukim. We see that the chakira is a machlokes Rishonim.  

This issue seems to have seem to have prompted the Chayei Adam to entertain that possibly מלך על כל הארץ would be מעכב in the beracha of mussaf for although he understands that it would not be מעכב anywhere else by mussaff it may be necessary for malchiot.  He conludes that the beracha is kedushat hayom and malchiot is merely the pessukim.  

Rav Chayim had a different approach.  He holds by all the berachot of Rosh Hashana the מלך על כל הארץ is part of the integral text of the beracha for malchiot is the theme of the day.  In other words, he holds the מלך על כל הארץ is not for malchiot per say like the Abudraham but he holds it is a necessary part of the text of the beracha, not like the Chayei Adam. 

What is the source for this debate?  The Haghos Vichidushim on the Tur asks why the Tur calls it the beracha of malchiot if the Mishna calls it the beracha of kedushat hayom?  He answers that the Mishna refers to it as such only in the opinion of R' Yochanan ben Nuri who holds malchiot is part of the beracha of kedushat hashem but according to R' Akiva the beracha is malchiot with kedushat hayom attached.  How did the Tur know to make this distinction? 

R' Akiva says he disagrees with R' Yochanan ben Nuri for he holds one should blow the shofar after malchiot.  The Achronim ask if that's his argument why does he shift malchiot to the beracha of kedushat hayom just blow after the beracha of kedushat hashem with malchiot included?  (See Tom Terua, Turay Even, Aruch Lenar.)

The Aruch Lenar says that even though R' Akiva holds fundamentally R' Yochanan ben Nuri is right that malchiot belongs with kedushat hashem but that is superseded by his desire to avoid having an interruption in the shofar blowings of another beracha in the middle and hence he moves malchiot to kedushat hayom.  According to the approach of the Aruch Lenari malchiot tags along to the beracha of kedushat hashem.  The Tur may have been bothered by the same question and therefore he understands R' Akiva holds one can't put malchiot together with kedushat hashem and make it secondary to the standard blessing of the entire year rather it is its own beracha and we stick kedushat hayom into the beracha (explanation of Yareach L'moadim siman 7 and based upon article here pg. 8-11, see also Sharay Shmuot siman 9.) 

What I don't understand about the whole sugyah in the Gemarah is why do two two berachot have to go to together, why don't we just have 10 berachot of mussaf, the kedushat hayom like every other Shemone Esrai of the holiday, a beracha for malchiot, a beracha for zichronot and a beracha for shofrot? 

Briskor Rav And Tehillim

 From משנת הגר"מ (son of Briskor Rav)

The Inner Cry Of Truth

How does the shofar cause the transfer from kissay hadin to rachamim as it says in Vakiyra Rabbah (39:3)? The Midrash Rabbah Bamidbar Ch. 30 says that Balak said if you can't curse the Jews now, maybe curse them when Yehoshua takes over.  Bilim said that will also be unsuccessful as Yehoshu will blow shofrot and the walls of Yericho will fall, that is what is means ותרועת מלך בו.  Why do the shofar blasts cause the walls of Yericho to fall?  

We have mentioned in the past that the shofar is a form of prayer that comes from the depths of a person.  We have spent the month of Elul and will spend a long time on Rosh Hashana praying but when we use use words it means it is a prayer affected by our processing of information.  There is our ego put into it.  Sometimes we must stop and just cry out without any words.  It is the pure sound of the person, the רוח של נשמת חיים that can erupt and accept the kingship of Hashem.  The Ritva in Rosh Hashana (16a) says the shofar is part of the malchiot.  The sound of the shofar is the sound of putting aside one's agendas and desires and trying to to accept the malchut of Hashem.  When one does that all the blockages, all the walls in life, the walls of Yericho come tumbling down.  That is what causes the transference to the kissay of rachamim.  When one is willing to put aside their own desires and can just focus on the pure cry of accepting the kingship of Hashem (based upon a shmuz by Rabbi Elefant.) 

Portfolio Day

 In the Mizmor L'dovid we say on the high holy days, the tefillah l'parnasah, we say מי יעלה בהר ה ומי יקום במקום קדשו נקי כפים ובר לבב אשר לא נשא לשוא נפשי ולא נשבע למרמה.  Why the repetition, if he is נקי כפים, it follows that אשר לא נשא לשוא נפשי?  Rav Simcha Zisal Brody brings from the Chofetz Chayim:

G-d invests in you.  G-d doesn't buy into your stock to merely not cause Him losses, he expects a gain for His return. It is not enough to avoid sin, G-d wants לא נשא לשוא נפשי, that the person raises his soul to additional heights.  Every year G-d goes over his portfolio and checks how His stocks are doing.  He wants to know if a person is raising themselves up, if they are accessing their full potential.  As discussed here Rosh Hashana is a time for a person to reflect on their capabilities and bring them to the forth front.

Access Your Potential

The Gemorah in Rosh Hashana (11a) says בר"ה נפקדה שרה רחל וחנה בר"ה יצא יוסף מבית האסורין בר"ה בטלה עבודה מאבותינו במצרים.  Why did all these events happen on Rosh Hashana?   תקעו בחדש שופר בכסה ליום חגנו.  Why is Rosh Hashana called the day the moon is covered, what is its significance?  And why does Rosh Hashana occur on Rosh Chodesh, is there a shared theme? 

היום הרת עולם. But the world was created on 25 Elul?  Because man was created on Rosh Hashana it is considered the birth of the world.  Why is man's creation celebrated as the beginning of the world?  Because it is mankind that was granted the ability and capability to bring out the full potential of all the ingredients imbedded in the world.  All of the events that Chazal enumerate happened on Rosh Hashana are various forms of people being freed from shackles that have held them back from being able to bring out their potential.  Yosef was locked in jail and subsequently the entire nation was enslaved holding them back from being able to accomplish great tasks such as saving Egypt from famine and Mattan Torah.  This potential for greatness was unlocked on Rosh Hashana.  The same is true of Sarah, Rachel and Chanah, all who could not bear children.  Their wombs, their place of bringing forth offspring into the world were closed up.  The ability to bring out that locked up potential was accessed on Rosh Hashana.  The word רחם, womb is also the root of the word רחמים.  We ask for mercy, meaning we ask Hashem to open our wombs, to open our capabilities to succeed.

The possuk (Devarim 11:12) says אֶ֕רֶץ אֲשֶׁר־י״י֥ אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י י״י֤ אֱלֹהֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה.  It says השנה and ends שנה, what happened to the ה?  There is a vort that at the beginning of the year people say it is the year!  They have a book full of new years resolutions all and are sure that this year they will accomplish all that they have been wishing to do.  However, as the year moves in it turns into שנה.  The book of resolutions, the dreams and hopes are all gone and it is just another year.  Rosh Hashana is the time to say השנה!  It is my year this year.  It is the time when one can take a hard look at themselves and look at all the potential that they have.  This is what is represented by the the כסא ליום חגנו.  The moon is currently hidden from sight but we know that its full self is still there just looking to realign itself in order to shine its brightest.  So too we just need to turn a little in order to be able to shine.  There is a מעין, a זעיר אנפין of this every Rosh Chodesh when the moon fades away but we celebrate that we know it will come back in full force.  This reminds us of our abilities which may be blocked out but are still there and can be brought out.  Rosh Hashana is the super Rosh Chodesh.  It is the time to daven to be able to accomplish one's dreams not just for the month but for the entire year. 

Set The Goal

The possuk in Balak (23:21) says י״י֤ אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ.  The Seforno relates the word תרועת to the blowing of the shofrot when the camp moved ותרועת מלך בו – בנסוע המחנות הם תוקעים תרועה בנסוע המשכן, לשמחה שיגילו במלכם.  (The Even Ezra learns similarly, not like Rashi that understands it to mean friendship.)  What is so great about the fact that we blow shofrot?  Rov Dovid Solovetchik explains based upon the yesod of his father that the shofar is also a form of prayer that such a concept is only applicable by Jews.  All individuals of the world can pray, ביתי בית תפלה יקרא לכל העמים but the prayer of the shofar is unique to Klal Yisroel.  Why is this form of prayer unique to Klal Yisroel?

Chazal say (midrash Tehillim Ch. 27) אורי זה ראש השנה.  Why is Rosh Hashana called the light?  Just as one who is lost needs to know where the light at the end of the tunnel is in order to go in the right direction, so too Rosh Hashana is our light to show us the way.  Rosh Hashana is the time to focus on the goal of the journey of teshuva.  We first set our sights on the goal and then can travel through the path of teshuva.   The Baal Shem Tov gives a mashal to explain tekias shofar of a prince who is lost from his father ,the king.  Years later, he comes back but no one recognizes him and he has long forgotten the language of the land.  So all he can do is cry out and hope his father recognizes his voice.  So too if Klal Yisroel has become unrecognizable, at least the voice, the קול קול יעקב can still be recognized.  The Midrash Eichah (3:8) says that the nations of the world look to the various ministers, the governing powers of nature to give them success, but Klal Yisroel turns directly to Hashem.  The recognition that the goal is 'ושבת עד ה is only something that Klal Yisroel has.  The other nations may pray for their own success but they lack in the innate desire to be recognized by Hashem is unique to Klal Yisroel.