Shiur provided courtesy of Naaleh.com
Adapted by Channie Koplowitz Stein
One of the seminal images of the Rosh Hashanah liturgy, taken from the Gemarra, is that on Rosh Hashanah all humanity passes before Hashem kivnei maron. That phrase has proved perplexing, and has given rise to differing interpretations. On the one hand, it is explained as sheep passing through a narrow passage to be counted for the purpose of tithing each tenth animal. On the other hand, it is likened to King David’s soldiers being counted as they go out to war. While it appears that each person is viewed and counted individually, contrasting verses in Tehillim 33 seems to imply the opposite: “…From heaven Hashem looks down, He sees all mankind… He oversees all the inhabitants of the earth. He Who forms all hearts together, Who understands all their deeds…” Our question then becomes, how does Hashem consider us, individually passing before Him, or as a collective of individuals comprising one unit?
Although Hashem is surveying the world with one look, He nevertheless has the capacity to render judgment on both the individual and the communal level simultaneously, an ability we, as humans, cannot grasp, writes the Sifsei Chaim. What we see are the results of both individual and collective judgment.
Both confusion and insight can be found by contrasting two additional segments in the Prophets. In the first, Elisha wants to reward the Shunamit woman for building sleeping quarters for him in her attic, perhaps he can speak to the authorities on her behalf. She declines, stating,“Betoch ami anochi yoshevet/I dwell among my people.” This scene is introduced with, “Veyehi hayom/on that day,” a day referred to as Rosh Hashanah. On that Day of Judgment, the Shunamit woman refused to separate herself from the community. Yet we have in Yirmiyahu 31, part of the Haftorah of the Second Day of Rosh Hashanah, “From afar Hashem appeared to me [and I have loved you with an eternal love…]” Both themes, remaining part of the collective and standing as an individual, encompass the essence of Rosh Hashanah. How do the two interplay?
Rav Rothberg leads us into a discussion of how each individual is uniquely connected to Rosh Hashanah. Rosh Hashanah is considered the day Adam/Man was created. Just as Adam was created as a single, unique individual, so is each of us created individually, and each of us is therefore responsible for our own individuality, of how Hashem appears to me. The danger of losing one’s individuality by merging with the crowd is evidenced in the generation of the flood, when all society except for Noach took on the social, sinful “norms” of the majority. When we stand before Hashem on Rosh Hashanah, are we living up to our unique potential on the day that I, as a descendant of Adam, was created with? Doing teshuvah does not mean merely doing more mitzvoth, as important as that is, but returning to one’s essence, writes Rambam. Shuv/Return by taking time to shave/sit quietly in contemplation and introspection. What is keeping me from returning to the person Hashem envisioned me to be when He created me? Elul is the time for this introspection.
The accounting of our deeds is not according to the number of mitzvoth in comparison to the number of our sins. No two actions have the same value, but must be weighed against its impact on others and on the world, a calculation only Hashem Himself can do. Therefore, the sound of the shofar echos the sound oh Hashem in the Garden of Eden, asking each of us as He asked Adam, “Ayekah/ Where are you?”
Adding further nuance to our discussion, in Moadei Hashanah, Rabbi Pincus zt”l reminds us of the dual opinions about the timing of the creation of the world. Some claim the world was created in Tishrei, when we celebrate Rosh Hashanah, while others claim it was created in the month of Nissan. However, as with any creation, there are two parts to the process. First comes the idea, and afterwards the execution. So on Rosh Hashanah, Hashem conceived the idea for creating a perfect world, a world maintained through strict justice. However, He executed the plan, incorporating the concept of rachamim, mercy and compassion, in Nissan. Rosh Hashanah, then, remains as the symbol of the pure, perfect, ideal world. Rosh Hashanah is about our return to that pure, true tzurat ha’adam/ form of man, not to a poor copy and forgery. Rabbi Pincus thus defines man as “a creature that is connected to Hashem, a created being upon which the holy Shechinah can rest.” [Rav Hirsch sees a cognitive connection between Adam and Hadom Raglov, Hashem’ footstool, CKS] As long as man keeps this connection with Hashem, the animating spirit within him, he remains alive, as only Hashem is continually mechayeh maisim/ giving life.
Adam/ אדם can thus also be divided into two parts, the אלוף/Commander of the world, and דם/ the lifeblood of man. When Hashem breathed into Adam, he became a living soul, interpreted as a speaking soul. What connects us to Hashem is our power of speech, our prayer. The proof is that when we pray, we address Hashem in the second person, Atah/You.
This is the essence of Rosh Hashanah we must incorporate within ourselves, that we coronate Hashem on every part of creation and over every aspect of our lives, in whatever situation we find ourselves. In our Rosh Hashanah Shemoneh Esrei and Mussaf prayers, we say, “Uvechein/ And therefore/and with this…” Explains Rabbi Zvi Meir Zilberberg, uvechein/when we bring fear of Hashem with us, we impact the whole world, uvechein/then we bring honor to Hashem that brings gladness and joy, uvechein/and then all the tzadikim will rejoice… and You alone will rule over all creation. We must live with the belief that whatever happens to us, wherever we are, this is what Hashem wants. While my situation may change, can I accept the sovereignty of Hashem in my current situation? As Queen Esther said, after all her preparations, after Bnei Yisroel fasted and prayed to Hashem, “uvechein avo el hamelech…” with this I will approach king Achashverosh/ with this I will approach the King and ask for His mercy, but accept Him as my King whatever the outcome, for this is Hashem’s wish.
Although I am part of the kahal, I have my personal responsibility, and no one can substitute for me, writes Rabbi Tauber zt”l. This is the meaning behind Hillel’s statement, “…If I am not for myself, who will be for me…” for no one can take my place. The whole congregation may be davening, everyone may be doing this mitzvah, but my service, my prayer, my observance, with the intentions and emotions I infuse into it, is unique to me. A person must believe in himself, in his own greatness, in his unique ability to bring his particular aspect of godliness into the world. Elul is about preparing ourselves, for striving to perfect ourselves, and by so doing, impacting the world for the better.
Rabbi Wolbe zt”l returns us to our original phrase, that on Rosh Hashanah we pass before Hashem individually. Focusing on the uniqueness of each individual, the Judge may ask why you did a certain act. Will you answer because everyone else was doing it? The question applies not only to sins and negative behavior, but also to prayer and mitzvah performance. Am I praying only because that’s what I was taught, performing this mitzvah because everyone is doing it, or have I individualized it because I see in it my personal connection, my unique mission?
As the Sifsei Chaim reminds us, every person must say, “The world was created for me.” When we look at the world and see its wonders, whether in the intricacy of an ant or the magnificence of the Grand Canyon, do we say in awe, “How wondrous are Your deeds, Hashem?” Do we take the constant opportunities to connect to Hashem, to spread the knowledge of His Godliness in the world? Perhaps others also stand in awe and recite the same phrase, but no two are alike. That explains the special blessing we recite when we see a multitude of people [technically 600,000] in one place, writes the Sifsei Chaim. We marvel that although there are so many people, no two are exactly alike. Not only do they differ from each other in appearance, each has unique strengths, talents, and even weaknesses. This is what is meant when we say we pass before Hashem individually. Each of us is responsible for using his individuality to fulfill his personal mission, whether it is encouraging people who are depressed through humor, leading a congregation, caring for the poor, or delving into the secrets of Torah. We are judged by how we used what Hashem gave us, not by how we compare to another. The question of Elul is ayekah/where are you?
But we are also judged collectively, continues the Sifsei Chaim. The continuum from creation to the present and to the future forces us to connect to each other. The pieces of the puzzle must function properly together. How does what I do fit into the picture of all of Bnei Yisroel? While we are judged individually, we are also judged by how we impact Bnei Yisroel and the entire world.
The Ramchal zt”l emphasizes this point. We are a link that reflects the past and builds toward the future. The strength of our link impacts the perfection of the entire building, from creation unto eternity. Thus, each of us has a responsibility to the entire chain with each and every act that we do.
Rabbi Nebenzahl notes that the Jewish people wear white, not black, on Rosh Hashanah as a sign of confidence and joy that Hashem judges us as a nation, and we will never be destroyed. After all, as Rabbi Friedlander reminds us in Rinat Chaim, Rosh Hashanah is a day of תרועת מלך /teruat Me, when the רעות, the friendship and affection of the King is present.
While we can’t be assured of our individual outcome on this Judgment Day, we can be sure that the collective will still be judged positively. Therefore, suggests Rabbi Wachtfogel zt”l, each of us should strive to become a part of the community, to contribute in our own way for the community’s benefit. That way, your positive impact on the community stands in your personal favor as the community is being judged collectively.
In this vein, Rabbi Lopian zt”l urges us to regularly think of others. If we daven for our own health, think of who else in the community has a health challenge; if we are worried about our job, who else is in a financially precarious state? Keep their needs in mind and pray for them as well as for yourself.
Rabbi Roberts validates this point by citing that Sarah Imeinu was remembered on Rosh Hashanah, and miraculously conceived Yitzchak at the advanced age of ninety. Why did she merit this miracle? Because when Avimelech had abducted her and Hashem had punished him and his nation by “closing all their orifices,” effectively making them sterile, Avraham Avinu prayed for them to be healed. In this merit, Sarah herself was remembered on Rosh Hashanah and conceived.
Now we can return to our original sources. Even if we are distant, Hashem will bring us close, when we are involved in connecting with the community writes Rabbi Reiss. Alternatively, Hashem judges a person both as an individual and as part of the collective, writes Rabbi Scheinerman in Ohel Moshe. He judges us individually and also on how a harsh judgment may be painful to others in his sphere of influence. Are they, the surrounding family, friends, and community deserving of the pain a negative judgment of this individual will impart on them? We are each individuals and responsible for ourselves, but we are also part of a community and of a chain that links us to the past and to the future, a Knesset Yisroel that Hashem loves and will never destroy. Return to that image, and Hashem will bless us in that merit as well as on our own.
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