When Rav Aharon Karliner was about to begin leading the morning services on Rosh Hashanah in Mezritch, he stood at his seat. As is the custom, he was to chant, first quietly and then with growing confidence, the word “HaMelech.” However, he remained silent and trembling for an agonizingly long time. The worshipers began to worry. Is Reb Arele well? Is he, perhaps, even now battling with the Yetzer Hara who wants to prevent him from leading us in prayer? What mystical intentions (kavanot) is he summoning for his prayers? When will he feel ready to utter “HaMelech”?

“HaMelech The King!” Thus begins our morning prayers on Rosh Hashanah and Yom Kippur. Throughout the prayers of the Ten Days of Repentance, all references to Hashem are “HaMelech”, Sovereign of the universe, King of the people of Israel. He is called “Holy King” and “the King of Justice.” We ask Him to “rule over the entire world with Your glory” and we declare that “His Sovereignty rules over all.”

Saadia Gaon, in writing about the ten associations of the shofar, says first that the shofar is comparable to the trumpets blown at a coronation. And the custom of Tashlich, recited at the banks of a river, is also compared to the coronation ceremonies, which were held near flowing waters, symbolizing the unending reign of the king.

Of course, Hashem is called King throughout the year. However, during this time of year, Hashem’s Kingship is at the center of our prayers. The Talmud (Rosh Hashanah 16a) teaches that Hashem says:
“On Rosh Hashanah, say Malchiyot [verses proclaiming Hashem’s Sovereignty] before Me . . . so that you may crown Me as King over you.”
We not only acknowledge Hashem as King; we make Him King!

Our Sages teach that Adam and Chavah were formed on Rosh Hashanah. The Midrash (Bereishit Rabbah 22, end) says that, thereupon, Adam composed Tehillim 92, which proclaims Hashem as King of the universe He created. Creation alone did not warrant this proclamation. It is only with the appearance of man, who has the free will either to accept Hashem or to rebel against Him, that Hashem could be called King. So, declaring Hashem’s Kingship is the truest expression of our uniqueness as human beings.

Furthermore, as R. Shlomo Kluger of Brody allegorized, every person and especially every Jew - is like a royal messenger bearing a valuable gift for the king. Wherever the messenger goes, stating his credentials, “I am an emissary of the king!” it protects him and guarantees his safe passage. But it also requires that he conduct himself with a special dignity and sense of mission. This was recognized by Bilaam:
Hashem his G-d is with him, and the shout(TERUAT) of the King is in him (Bamidbar 23:21).

In addition, Tosefot Yom Tov (commentary to the mishnah, Taanit 2:2,3) states that Malchiyot must be said with a feeling of happiness. Rosh Hashanah is a festival of joy (see Nechemiah 8:2, 10-12). It is joy in the knowledge of our task to proclaim Hashem’s Sovereignty.

Could this have been the reason for Rav Aharon Karliner’s hesitation? Did he feel unworthy to crown Hashem King? Did he feel uncomfortable rejoicing in this exalted mission? And yet, we are commanded to do so. How could he refuse?

Finally, with trepidation, Rav Arele began “HaMelech.” He began tentatively, like one unsure of his right to speak before the King.

After the prayers, he explained why it took him so long to begin. He said he was reminded of an incident in the Talmud (Gittin 56a-b). The scene is the siege of Jerusalem by the Romans. The Temple and the city itself are doomed, but Rabbi Yochanan ben Zakkai tries to save a remnant of his people. He feels that if he can gain an audience with Vespasian, the commander of the Roman forces, there might be a chance. So, he orders his students to circulate a rumor that he is very ill, and then that he has died. He is placed in a coffin and taken out of the besieged city for burial. Once outside, he emerges from the coffin and finds his way to Vespasian’s tent.

“Peace unto you, O king! Peace unto you, O king!” Rabbi Yochanan ben Zakkai cries as he enters the commander’s quarters. He predicts that Vespasian is destined to become emperor of Rome.

“You are deserving of death on two counts,” replies Vespasian. “First, I am not the king, and you must not call me king. Second, if I am king, why did you not come before me before today?”

Rav Arele continued: “Rabbi Yochanan ben Zakkai answered Vespasian’s questions to the latter’s satisfaction. However, as I stood, knowing I was expected to greet Hashem as King - Peace unto You, O King! Peace unto You, O King! - Vespasian’s questions seemed to be directed at me by Hashem. Now, Hashem is King; so there would be no meaning to the first question. However, the second question pierced me to my very soul:
If I am King, why did you not come before Me before today?
If Hashem would ask me this, what could I answer? And, that is why I could not say “HaMelech”.

“The community was waiting for me. At long last, I was able to declare “HaMelech”, but only after resolving that, from this day onward, every day would be a day to proclaim Hashem King over the Universe, over His people Israel, and over my own heart.”