Our parsha begins with the gathering of the entirety of the people of Israel “l’ovrecha bivris” to cause them to enter into a covenant with Hashem. The concept of b’ris or covenant is an oft-repeating theme throughout the Torah: b’ris mila, b’ris Sinai, the b’ris of Bechukosai and the b’ris of Ki Savo. Essentially, it indicates that individual mitzvos are not to be viewed as isolated acts of Divine service but rather are part of a binding commitment forged between the Jewish people and Hashem Yisborach.[1] The commentaries offer different explanations as to the reason why a new b’ris was required at this point in the midbar experience. (See, among others, Ramban and Abravanel.)
Another understanding emerges from the assertion of the Zohar that wherever the Torah uses the term “hayom” as in the beginning of our parsha, “Atem nitzavim hayom,” it refers to Rosh Hashana. Why was the renewal of the b’ris scheduled for Rosh Hashana?
In addition, many ask why we don’t seem to directly do teshuva on Rosh Hashana. No vidui or selichos are recited; hardly any mention of חטא appears. The cryptic comment of Mishna Berura (584:3) that we do not mention sinשלא ליתן פתחון פה למקטרג – not to allow for the prosecuting angels to mention our sins, leaves one guessing as toאם לא עכשיו, אימתי? When else should one do teshuva if not on the Day of Judgment of the whole world?!
Among the many approaches offered in answer to this question, many commentaries present variations of the following theme: Teshuva primarily focuses on a return to Hashem, a correction of our deficiencies in His service and a commitment to strive ever higher in our life’s mission of sanctity charged by our Creator. But a prerequisite to pursuing those lofty corrective and additive goals is to recognize the core truths of the Existence of the Creator and the fundamental purpose of His creating us. In the famous language of Mesilas Yesharim (1:1): “The foundation… and root of perfect service is that it should be clarified and realized by the individual what his obligation is in the world and toward what he shall direct his… sights in all that he strives for during his entire life.” Consequently, although Rosh Hashana is filled with “thoughts of Teshuva,”[2] we don’t focus on actually “doing” teshuva. Rather, the day is dedicated to realigning our priorities in our lives based on the fundamental truths upon which our mission is built. What specific concepts are highlighted?
Firstly, we restate the fundamentals of our belief system which inform our entire life. Rav Yosef Albo, in his Sefer Ikkarim (1:4), establishes that the three core principles of faith – from which all of the Rambam’s famous list of 13 emerge – are Existence of G-d, the Giving of the Torah and Divine Providence including Reward and Punishment.[3] He further explains that these three principles are the subject of the three middle blessings of the musaf prayer of Rosh Hashana, the climax of the entire prayer service. The first blessing, that of malchuyos, focuses on G‑d’s Existence, expressed through the concept of kingship, his total mastery of the entire universe. Then, the second blessing, that of zichronos, discusses Divine Providence as well as Divine judgment which is a manifestation of the former core concept. Finally, the third blessing, that of shofaros, highlights Divine Revelation which is manifested by the giving of the Torah and the future Revelation in the messianic era which will cause the truth of Torah to be accepted by the entire world. The blessing begins “You have revealed Yourself to Your holy nation… when, our King, You revealed Yourself on Mount Sinai…” and ends with verses about the shofar of the final redemption.[4]<
Secondly, many explain that the theme of declaring Hashem as King which permeates the entire Rosh Hashana service, is fused into the very blessing of kedushas hayom of every amida and is mentioned hundreds of times in the piyutim, reinforces our commitment to the Master of the world’s plan for us as obedient servants. “We are your servants and You are our king; we are your children and You are our Father.” The fundamental awareness and acceptance of this truth, kabbalas ol malchus shamayim, is meant to obligate and add a greater sense of urgency to the corrective process of teshuva.
Thirdly, Rav Soloveitchik noted that the blessing of zichronos clearly highlights the concept of b’ris. Most of the pesukim quoted in this blessing mention b’ris[5] and the blessing ends with “zocher hab’ris.” It has been explained that on Rosh Hashana both Hashem and the Jewish people “renew their vows” through “chiddush hab’ris,” recommitting to the covenant of Sinai. Perhaps this is the connection the above-mentioned Zohar sees between the day of Rosh Hashana and the renewal of the covenant in our parsha; Rosh Hashana would always be designated as the day of chidush hab’ris. Based on this, it is possible to explain the need for another covenant in our parsha even after one was already forged. The Torah is teaching us that there is a need especially on Rosh Hashana – and in a smaller way, even every day[6] – to renew this same commitment.
Rambam (Hilchos Teshuva 3:3) writes that beinonim are neither inscribed for life nor death on Rosh Hashana; rather, their judgment is placed in abeyance until Yom Kippur. If they do teshuva in the interim, they are inscribed for life; if not, the opposite occurs. Many commentaries question why it is insufficient for the beinoni just to do one mitzvah in between Rosh Hashana and Yom Kippur in order to be judged as a tzadik since Rambam defines a tzadik as someone with more mitzvos than aveiros. Among the many approaches offered in answer to this question, Rav Yitzchak Hutner (Pachad Yitzchak, Rosh Hashana, 18) suggests that the status of tzadik, beinoni and rasha is not determined merely by the quantitative number of merits and sins the person has done. Otherwise, one could switch in the same day from being a tzadik to a beinoni to a rasha and back multiple times! This is highly illogical to assume. Rav Hutner therefore explains that these categories are “middos b’nefesh ha’adam,” characteristics of the individual’s soul. A tzadik is someone who is fully committed to keeping the d’var Hashem. Even if he occasionally sins, his trajectory is always to repent and climb the ladder of avodas Hashem ever higher. A beinoni is only occasionally committed to Divine service; at other times, his focus is self-service. Consequently, becoming a tzadik cannot be accomplished merely by doing one extra mitzvah; it is only achieved by changing one’s entire attitude from occasional commitment to total commitment. Perhaps we can suggest that this is similar to the concept of chiddush hab’ris, one of the primary themes of Rosh Hashana. Rav Hutner’s approach allows for this to occur, b’dieved, even during the Aseres Yemei Teshuva, allowing one to merit being inscribed in the Book of Life.
May we all experience a renewed commitment to the foundational aspects of the service of Avinu Malkeinu, and may all of Klal Yisrael merit a year of blessing, of the return of all of the hostages, of individual and national salvation and everlasting peace in the Holy Land בבנין בית המקדש במהרה בימינו אמן!
[1] Also see Y'tzias Mitzrayim: The Source of Kabbalas Ol Malchus Shamayim where the Avudraham is quoted who explains that reciting a birchas hamitzva frames the performance of the commandment within the context of total commitment.
[2] Rav Y. D. Soloveitchik explained the famous words of the Rambam (Hilchos Teshuva 3:4) that the shofar awakens within us the need to return to G-d and the folly of meaningless life activities which often pre-occupy our time as indicating this “hirhur teshuva” mindset.
[3] The Rambam’s list of 13 neatly fit into these three as sets of the first 5, the middle 4 and the final 4 (ibid.).
[4] Contrast this approach with that of Rav Soloveitchik (Yemei Zikaron) that the blessing refers to three occasions of revelation: that of Sinai, that of the future, and that of the present during the High Holidays during which the Jewish people gather in intense prayer and introspection.
[5] The Rav even emended the common nusach in the siddur, adding the verse "זכר לעולם בריתו דבר צוה לאלף דור" which appears in earlier versions of the machzor (including that of Rambam), explaining that the verse "זכר עשה לנפלאותיו חנון ורחום ד'" neither talks of Hashem’s remembering us nor mentions b’ris.
[6] See article mentioned in footnote 1.
More divrei Torah from Rabbi Haber