The Rosh (Rosh Hashana 4:14) cites a dispute among the Geonim as to whether a feeling of simcha - joy and happiness - is appropriate on Rosh Hashana. Some maintain that there is a mitzvah to feel simcha on Rosh Hashana, and therefore one is forbidden to fast just like on other yomim tovim, while others disagree. The Rosh quotes the Ra'avyah who points out that the Yerushalmi (Rosh Hashana 1:3) seems to imply that it is appropriate to feel happy on Rosh Hashana. The Yerushalmi says that the Jewish people act differently than other nations on their day of judgement. They do not dress in black and feel anxious and concerned. Rather, they dress in white, they shave, they eat and drink "and they are happy on Rosh Hashana" because they are confident that Hashem will judge them with mercy.
We certainly cannot feel a full sense of simcha on Rosh Hashana. As the Rambam writes (Hilchos Chanuka 3:6) we do not recite hallel on Rosh Hashana and Yom Kippur because these are days of teshuva, awe and fear, "not days of abundant joy - simcha yeseira." But even the Rambam implies that one should feel some sense of simcha on the yamim noraim, just not simcha yeseira.
What gives us the confidence that Hashem will judge us favorably? One of the pesukim we recite as part of the section of malchiyos in the Mussaf of Rosh Hashana is "He saw no wrongdoing in Yaakov, perceived no improper behavior in Israel; Hashem his G-d is with him, 'useru'as Melech bo' (Balak 23:21)." The word "useru'as" seems to be alluding to the teruah sound of the shofar, as Chazal suggest (Rosh Hashana 32b). But Rashi explains that "useru'as" is an expression of dearness and friendship - chibah v'rei'us. The posuk is saying that Hashem does not see anything negative in Klal Yisrael because he feels a special closeness to them. And this love is echoed by the shofar. The sound of the shofar not only motivates us to do teshuva, it reminds us of Hashem's everlasting love for Klal Yisrael.
The haftorah of the second day of Rosh Hashana highlights this special bond. The prophet Yirmiyahu says that the Jewish people bemoan the fact that only "from the distant past Hashem appeared to me." But Hashem responds, "I have loved you with an eternal love - ahavas olam ahavtich; therefore I have extended kindness to you. (Yirmiya 31:2)." Later, Hashem declares, "Is Ephraim My favorite son or a delightful child, that whenever I speak of him I remember him more and more? Therefore, My inner self yearns for him; I will surely take pity on him. (31:19)" Hashem declares that his love for Klal Yisrael has never waned even during their years in exile, and therefore ultimately He will have mercy on them and redeem them.
It is Hashem's never-ending love for us that gives us hope on the day of judgement. In the chapter of Tehillim that we recite before the blowing of the shofar, we call out, "Make music for G-d (Elokim), make music; make music for our King (malkeinu), make music. (Tehillim 47:7)" We recognize that Hashem is Elokim. He is the G-d of the whole world and He sits in judgement of the entire world on Rosh Hashana; He is shofeit kol ha'aretz. But He is also malkeinu; He is our King. We share a special bond with Him. And it is that connection, that love, which we hope will carry the day, and allow us to merit a favorable judgement.
This, says the Sforno (Emor 23:24), is the deeper meaning behind the phrase "zichron teruah, mikrah kodesh" which the Torah uses to describe Rosh Hashana. It is a day of "zichron teruas Melech" - a time to remember and to invoke the friendship of the King. It is a time when Klal Yisrael should rejoice with their King, as the posuk says, "Sing joyously to the G-d of our strength. (Tehillim 81:2)" Why should we call out and sing to Hashem? The Sforno explains that when Hashem sits in judgement of the world, we should be happy because we know Hashem is our King, and so we hope He will treat us kindly and tip the scales in our favor.
As we look back on this past year, we realize that on last Rosh Hashana Klal Yisrael was not granted the merciful judgement they had hoped for. But we believe it is not because Hashem does not love us. Rather, somehow our teshuva, tefillah and tzedakah were not enough to avert the painful decree of last Shemini Atzeres. Chazal say that sometimes Hashem's love for Klal Yisrael is expressed through a midas hadin, what appears to be a harsh punishment. "For Hashem admonishes the one he loves, and like a father he mollifies the child (after he punishes him). (Mishlei 3:12)" Sometimes a father feels the need to discipline a child in order to guide him on the right path. The punishment is not meted out in anger, but rather out of love. This, we believe, is how Hashem, our Father in heaven, acts with Klal Yisrael as well.
But we want this year to be different. We hope Hashem will shower us only with sweet bracha. What can we do to evoke Hashem's love to bestow only goodness on Klal Yisrael? Chazal tell us that Hashem responds to man's actions in kind - middah k'negged middah. "One who shows compassion for Hashem's creatures will receive compassion from Heaven (Shabbos 151b)." By the same token, one who demonstrates his love for Hashem should be worthy of feeling Hashem's love in return.
Avraham Avinu is the paradigm of ahavas Hashem. When Avraham readily agreed to follow Hashem's command to sacrifice his son Yitzchak, He went against his very nature. There is no greater demonstration of love than when someone is ready to sacrifice for another. In preparation for the akeidah, Avraham does not ask his servants to saddle his donkey; he does it himself (Vayeira 22:3). Rashi explains that Avraham did so because love causes people to deviate from their normal behavior. Hashem refers to Avraham as "ohavi - my beloved (Yeshaya 41:8,10)" because Avraham showed his willingness to sacrifice his natural feelings in order to serve Hashem.
At the conclusion of the section of zichronos in the Mussaf of Rosh Hashana, we ask Hashem to remember the akeidah and how Avraham Avinu "suppressed his mercy (kavash rachamav) to do Your will wholeheartedly," and we plead, "So may your mercy suppress your anger from upon us." We ask Hashem to control his anger, so to speak, and to show us overflowing love, in the merit of Avraham's sacrifice.
When we serve Hashem with love, we emulate the model of Avraham Avinu, and we can hope to receive Hashem's boundless love in return. May this be a year of blessing and peace, yeshuah and geulah, for all of Klal Yisrael.