Rosh HaShanah/Nitzavim: Do or Die

The following is based in part on concepts from Rav Dessler, Rav Nebenzal and the Stutchiner Rebbe. Feel free to print this out and read it over Shabbos Kodesh – just please not during Tefilos!

As we have been taught, there is a famous concept called ‘HaKriya Me’oreres Es HaZman’ – the concepts that flow from the weekly Parsha are always interfacing with and relating to the events on the Jewish calendar. ‘The Scripture is inspiring the Season.’ This being said, we need to search for how it is that Parshas Nitzavim is preparing us for the awe-inspiring day of Rosh HaShanah which arrives in all of its glory this upcoming week.

We need not look very far. Chazal revealed to us that the powerful content of this week’s Parsha was delivered by Moshe Rabeinu on Rosh HaShanah. Let’s examine some of this relationship.

The Passuk says, “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” ‘See – I a have placed before you today the life and the good and the death and the evil.’ This famous exhortation culminates with the even more famed punchline: “U’Bachartem BaChayim” – ‘And you will choose life.’ We would typically assume that the following ultimatum has been laid down. On the one hand there is good and life, on the other side lays evil and death: You know what to do.

While this level of understanding is undoubtedly true, perhaps we can suggest a slightly shifted perspective on “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” And in order to this we need to travel back to Gan Eden.

Hashem commanded Adam HaRishon to eat of all the trees but to refrain from the Eitz HaDa’as Tov V’Ra. Chazal explain that these were Adam HaRishon’s only two Mitzvos: Don’t eat from this tree. Do eat from all of the others. While it is true that each Tree in Garden served a unique role, the Tree that diametrically opposed the Eitz HaDa’as Tov V’Ra was the Eitz HaChayim – The Tree of Life. We know this to be true because the verses describe both of them as being centrally located in the middle of the Garden surrounded by all the others.

Okay, so God said not to eat from the Eitz HaDa’as Tov Ra. But we need to ask ourselves an important question: What’s so bad about knowing the difference between good and evil? Wouldn’t it be great if we always knew the difference between right and wrong? Adaraba! Let’s say just the opposite! It should have been a Mitzvah to eat from the Eitz HaDa’as! The existential clarity that Adam HaRishon should have attained would logically be encouraged – not turned into a history-shattering offense! And yet, it was. So what happened?

These two trees, the Tree of Life and the Tree of Knowledge, each offered a possible shift in Adam HaRishon’s grasp of reality, and more importantly, Adam HaRishon’s relationship to Ratzon Hashem (the Divine Will).

The Eitz HaDa’as would turn right and wrong into theoretical concepts of Good and Evil; concepts which are up to debate. The Eitz HaDa’as Tov V’Ra gives a person the ability to ascertain and determine what is Good and what is Evil. Once this becomes an option, once Ratzon Hashem become a philosophical conversation that remains outside of a person, the possibility for biases to come and cloud judgment becomes a reality. Two people can look at the same situation and one will see good while the other will see evil. This in of itself is the most massive desecration of God’s name that is possible. God is God. His desires should not be up for debate. But once Adam HaRishon has his worldview altered by the Eitz HaDa’as Tov V’Ra this became the reality. ‘A sin can be Ra, it can be bad - but give me a break on this one – it’s convenient.’

If the Eitz HaD’as turns Ratzon Hashem into matters of good and evil, then the Eitz HaChayim would have brought Adam HaRishon to a place where all spirituality would be seen as a matter of life and death. Just as a person cannot hold his breath until he passes out, so to sin would be seen as a non-option. Just as one is incapable of voluntarily stopping his heart from pumping; so too separation from the Divine would have been seen as an impossibility.

Adam HaRishon lowered the bar dramatically. How do we perceive what is right versus what is wrong? How do we relate to what is true versus what is false? This is what was up for grabs when Adam HaRishon was presented with the two Trees. Every bias, every skewed judgment, every single philosophical error comes from this history-shifting moment.

Rectification would logically require bringing the global consciousness to the level of Life and Death as opposed to that of Good and Evil. And this was the goal of receiving the Torah at Sinai. Let’s explain.

Once Adam HaRishon was kicked out of Gan Eden he realized what we just mentioned. He understood that connecting to the Tree of Life would fix his damaged perception that resulted from the Tree of Knowledge. He saw what the verse calls the Derech Eitz HaChayim – the way back to the Tree of Life. But God said, ‘Not so fast.’ And he blocked off that path with Angels armed with fiery swords.

Reb Tzadok HaKohen teaches us that the most natural and intrinsic understanding of any given word is based on its first expression in the Torah. Derech Eitz HaChayim is the first appearance of the word Derech - Path. This teaches us that a true Path is one that returns us to the Eitz HaChayim.

When the Jews were on their way to Har Sinai they were attacked by Amalek. The Passuk describes this as, “Asher Karcha BaDerech” – They came upon you on the Derech – on the way. Now we understand the tremendous depth: the path to Har Sinai was itself the Derech Eitz HaChayim! If the way to the Har Sinai was the Derech, then how do I know that the Torah is Eitz HaChayim? Well, how often do we sing the sweet melody as the Torah returns to the Aron Kodesh… Eitz Chayim Hi LaMachazikim Ba… It is a Tree of Life for those who grab hold of it*. The National Pressence at Sinai was an opportunity to culminate the journey of the Derech Eitz HaChayim. We could have fixed it all, but because of the Golden Calf we didn’t.

But there is no need to despair – we can still get the job done. Let’s figure out how.

Rosh HaShanah is the day of Malchus. On Rosh HaShanah we declare that Hashem Hu HaMelech – He’s the King. What are we really accomplishing with this declaration?

The sin of the Eitz HaDa’as occurred on Rosh HaShanah. Therefore, on this day, more than any other we are coming to fix that problem at its source. We know that Jewish law dictates that when it comes to king flesh and blood, every decree carries with it the death penalty. Every statute is a matter of life and death. When we see the king right before our eyes there is no room for discussion. Not adhering is not an option. Chazal tell us that our fear of the King in Heaven should be as real as our fear of a king who walks the earth. Thus, on Rosh HaShanah, when re-enforce that He is the King, things switch from the Eitz HaDa’as perspective and move to the Eitz HaChayim outlook – it’s no longer up for discussion. Ratzon Hashem is do or die.

Perhaps we can suggest that this is what Moshe Rabeinu is saying to the Jews: “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” ‘See – I a have placed before you today the life and the good and the death and the evil.’ Until now we saw it as Good and Life verses Evil and Death. But maybe it could be that Moshe is preparing Am Yisrael for the choice that needs to be made on Rosh HaShanah. Do you see the world as Tov and Ra, or do you see it as Chayim and Maves?

Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov – The Life and the Good. What does this mean? When a Mitzvah comes my way how do I look at it? Is it something good to do? Is it an optional bonus? Or is it Chayim - the air that I need to live.

V’Es HaMaved V’Es HaRa. And when a spiritual-pitfall present itself, what is my attitude? Is it bad? Well, bad can be overpowered by convenience or lust. But what if it’s deadly poison?

When the King makes the decree then the choice it obvious. It’s either deadly poison or breathing fresh, invigorating air. Rosh HaShanah is about reminding ourselves about the King. That realization pulls us back onto the Derech Eitz HaChayim.

How sweet it is, how enlightened is a life that is totally suffused and immersed with Ratzon Hashem. How lofty is the person who knows that every Mitzvah is Mamesh an elixir. How blessed is he in feeling that his relationship with HaKadosh Baruch Hu is as real and crucial to him as the blood that pumps from his heart.

Gevalt. Rosh HaShanah offers me the opportunity to get on the Derech Eitz HaChayim. When I pound home the message that Ki Anu Avdecha V’Atah Adoneinu I begin to align the universe. When I sing with my whole heart and soul Ki Anu Amecha V’Atah Malkeinu – you’re the King. Sometimes I forget, but not now. Now I see as clearly as the sun shines bright that Hashem Hu HaMelech. And with that dazzlingly vivid perception I go back into Gan Eden and I start to make things right again.

HaKadosh Baruch Hu should give us a Bracha to access the immense energies and opportunities that are presenting themselves in this exalted moment in time. If we can then there is no doubt that we will live lives of Simcha and Shleimus – lives where we are truly living – moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

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* For more on how Har Sinai was supposed to shift our perspective to the way we are understanding the Eitz HaChayim, see the content that we learned for Parshas Shoftim of this year.

Nisan/Parshas HaChodesh: I Just Can't Wait to be King

Chazal established that we read four special Parshios during the month of Adar. This week we read the final Parsha of the Arba Parshios - Parshas HaChodesh.

Parshas HaChodesh revolves around the commandment given from HaKadosh Baruch Hu to Moshe Rabbeinu in which Hashem says,
“HaChodesh HaZeh Lachem, Rosh Chadashim. Rishon Hu Lachem L’Chodshei HaShana” – ‘This month shall be for you the beginning of the months. It shall be for you the first month of the year.’ We learn here about the first commandment given to the Jewish people: Kiddush HaChodesh

Kiddush HaChodesh (literally; ‘Sanctification of the Month’) is the act of declaring that the previous month has ended and the new month has begun. This proclamation, announced by Jewish courts (called a Beis Din) requires Eidus - testimony - that the new moon has been spotted, ending and simultaneously restarting the lunar-month cycle.

This power and responsibility given to Beis Din to declare when months begin and end, starts with Hashem saying HaChodesh HaZeh Lachem - ‘This month’ – meaning, the ability to formulate the months – ‘Shall be for you’ – is now in your hands.

The start of the new month is called Rosh Chodesh; and, as we will see, it is a very powerful moment.

We see in the Torah that this Mitzvah was given just before the redemption from Egypt stepped into high gear. The verses detailing this Mitzvah are found just before that of the Plague of the first-born. Chazal teach us that we learn from here that Kiddush HaChodesh is the Mitzvah of Geulah - redemption. We first need to understand what is the connection between Kiddush HaChodesh and the themes of Geulah/The Coming of Melech HaMoshiach - the Messiah. Because even though we learn about Rosh Chodesh within the context of Mitzrayim, Hashem promises us that the future redemption will be Acharis K’Reishis, that the final redemption, the Geula Adisa will magnify the themes of the first one, namely the exodus from Egypt. So what’s the connection between Rosh Chodesh and Moshiach?

Secondly, like we mentioned before, we aren’t talking about Kiddush HaChodesh for nothing. This Shabbos Kodesh, the week leading into Chodesh Nisan, was specifically set aside by Chazal to be Parshas HaChodesh. The question is, why? What is the connection between ‘Parshas HaChodesh’ and Nisan? And while it’s true that Passuk’s mentioning of, ‘Rishon Hu Lachem’ - ‘It shall be the first month for you’ - is a reference to the fact that Nisan is the first month in the lunar cycle; we still need to understand why it was Nisan specifically that was chosen to be the first month.

And to take it all once step deeper, we will hopefully see how both questions are really independent on one another. If A equals B, and B equals C, then A equals C. If Moshiach relates to Rosh Chodesh, and Rosh Chodesh is tied specifically toChodesh Nisan, then we will hopefully see how Moshiach and Geula are rooted in Nisan.

To understand the commonality between Rosh Chodesh and Moshiah we need to look at a story in Messeches Rosh HaShana. There, the Gemara tells the story of how Rav Chiya was told by Rebbi Yehudah to go to a certain city and perform Kiddush HaChodesh. Rav Chiya was told that when he completed his task, he was to send back the following message back to Rebbi Yehudah, “David Melech Yisrael Chai V’Kayam.” – ‘David, King of Israel, lives and endures.’

Rashi there clarifies why a declaration of the endurance of the Davidic Dynasty was an appropriate message to signify the sanctification of the moon. He explains that David HaMelech’s reign, (and subsequently his whole line after him, eventually leading to Mashiach ben David, the Messiah, who is a part of this lineage) is compared to the moon.

We see this in Tehilim (89:38), “K’Yareiach Yikon Olam” – ‘Like the moon, it (David’s reign) shall be established forever.’ Says the Radak in his commentary on this Passuk, and the Maharal in his explanation of the story above, David HaMelech’s dynasty and the moon share something important in common: perhaps at times they seems down and out – even invisible, but they are still holding on and destined to make a come-back. The moon withers away again and again, but it picks up. And it is specifically at the moment where it hits rock bottom that Rav Chiya was told to send back a message about David HaMelech’s journey through history.

It’s for this reason that in our Kiddush HaChodesh that we do today, we say about the moon that the Jewish people are Asidim L’Hischadesh KaMosah, in the future, with the coming of Melech HaMosiach (who, like we mentioned, needs to be a direct descendant of David HaMelech), we will be refreshed just like the moon.

If Kiddush HaChodesh is all tied up with David HaMelech then it is important to point out his spiritual significance. We are taught by the deeper sources that HaKadosh Baruch Hu interacts with us via seven Divine Attributes called, Sfiros or Midos. Specific key characters in Jewish history ‘mirror’ each one of these Traits. These select few are the representatives, or ‘Channels’ for the Sfiros. The seven people who serve as representatives of the Sfiros are the seven Ushpizin - Guests - that we invite over the course of Succos: Avraham Avinu, Yitzchak Avinu, Yaakov Avinu, Moshe Rabbeinu, Aharon HaKohen, Yosef HaTzadik and lastly David HaMelech.

David HaMelech parallels the final of the seven Midos called Malchus -Royalty. Royalty means control. A good king keeps all the various details of his kingdom in balance. In spiritual sense, the role of the Midah of Malchus is to ensure that the other six are in harmony. While it is beyond the scope of this essay to delve into everything that this means, it’s important to keep in mind that the concepts of David and Malchus go hand-in-hand, after all, we do call him David HaMelech .

With this we can begin to understand what it is about Nisan that highlights these messianic messages that HaChodesh contains. The Bnei Yisachar makes a few connections.

First, we are taught by the Ari’Zal that each of the twelve months parallels a one of the Shivtei Kah, the Twelve Tribes. Nisan, the first month, parallels Yehudah, who was ‘King’ of the tribes, and from whom David HaMelech and subsequently Moshiach descend.

We are taught by Chazal that the year has several starting points. There is the Rosh HaShana for holidays, the Rosh HaShana for the Trees, and there is also the Rosh HaShana for Melachim, for the Kings. It’s no longer surprising that the Rosh HaShana for Melachim is also Rosh Chodesh Nisan.

And this last one is simply fun. HaChodesh HaZeh Lachem, Rosh Chodashim - The letters that make up the word Lachem - ‘to you’, also spell “Melech” – King.

This explains the many references throughout Pesach-related literature to the concept of how via the exodus from Egypt, the Jewish people transcend to a new level called Bnei Melachim, ‘Kings and Sons of Kings’ – The energy of Malchus enters into the world in a big way during Nisan, and it transforms Lachem - You, into Melech, a King.

What does it mean that I am transformed into a Melech, a ‘micro-king’ during Nisan? Melech serves as an acrostic for Moach Lev Kaved - Brain, Heart, Kidneys. A king, as we mentioned before is in control. His guts don’t control him, nor do his emotions. First and foremost he’s collected and under control. He sees things objectively. His brain is up and running. He’s able to distinguish right from wrong without biases (heart) or base desires (guts) puling him astray. When it comes to Malchus, it’s first and foremost, Moach, then we can talk about Lev and Kaved.

(By the way, the system of Melech is the set-up of the human body: The Brain sits at the top, the heart beneath it, and the guts even lower.)

Chazal tell us in Messeches Rosh HaShana, “B’Nisan Nigalu, U’B’Nisan Asidim L’HiGa’el.” – In Nisan they were redeemed (from Egypt) and in Nisan they will be redeemed in the future. Like we said at the very start, the Geulah comes Acharis K’Reishis, only bigger and better. The first Geulah came together with Kidush HaChodesh to show that Jews can put the world around them in order. The Geulah Asida is going to come when Jews can show that they are Bnei Melachim - that they can put themselves in order¬ - Moach Lev Kaved.

HaKadosh Baruch Hu should give us a Bracha to realize our true value. If we only knew how precious we were, each on a prince and princess, then it would surely show in the way we act day-to-day. If we live life with through the lenses of Bnei Melachim, then there is no doubt that we will live lives of Simcha and Shleimus, moving closer to Melech Malchei HaMelachim HaKadosh Baruch Hu, and if we try really hard, hopefully - U’B’Nisan Asidim L’Higael.