Malchuyos, Zichronos, & Shofaros

Rashi in Parshat Emor on the Pasuk of Zichron Teruah comments that Zichron Teruah means Pesukei Zichronot, Pesukei Shofrot. So the Rashi thinks in this Rashi he doesn't fill in where he gets Malkhuyot from, but that saying Malkhuyot, Zichronot, and Shofrot on Rosh Hashanah is a Mitzvah De’Oraita. The truth is that that's really the Peshat of a few different Sugyot. The Baraita on Daf Lamed Bet Darshens Malkhuyot, Zichronot, and Shofrot from Psukim. The Gemara that appears on Lamed Dalet and earlier on Tet Zayin that אמר הקדוש ברוך הוא אמרו לפני מלכויות זכרונות ושופרות. So the Peshat of these Sugyot is Zichronot and Shofrot excuse me is De’Oraita. The one Gemara that seems to contradict it where the Gemara says Makom She’Tokin is De’Oraita, Makom She’Mevarchin is De’Rabbanan. So the Rav Zikhrono Livrakha used to say that Rashi's opinion is the Gemara says

אמר הקדוש ברוך הוא אמרו לפני מלכויות זכרונות ושופרות מלכויות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרונכם לפני ובמה בשופר.

So Rashi's Shittah is that Malkhuyot, Zichronot, and Shofrot are De’Oraita together with Shofar as a commentary on Mitzvat Shofar they're De’Oraita. The one context in which the Gemara says explicitly that Malkhuyot, Zichronot, and Shofrot is only De’Rabbanan is when the Gemara is talking about a place where they have no Shofar and they're only saying Malkhuyot, Zichronot, and Shofrot not blowing Shofar. So according to some Rishonim what we're talking about is Mamash Dinim De’Oraita. Generally we think of the added themes to the Musaf Shemoneh Esrei that there are three themes as represented in the Berakhot of Malkhuyot, Zichronot, and Shofrot. But the Emet is really there's one theme. Really the one theme is Malkhuyot and Zichronot and Shofrot are aspects of Malkhuyot. It's an expression of Malkhut like the Ramban quotes the Mekhilta in Parshat Yitro

משל למלך שנכנס למדינה אמרו לו בני המדינה גזור עלינו גזירות.

It's an expression, it's an aspect of Malkhuyot that a Melekh is Gozer. So the main theme of Zichronot, excuse me, one of the main themes of Shofar is Matan Torah. So it's also an aspect of Malkhuyot. That a Melekh is בידו להמית ולהחיות, that a Melekh gives Sakhar Ve’Onesh is also an expression, also reflection of Malkhuyot. So really there's one theme. There's the theme of Malkhuyot. We break it down into what we call Malkhuyot, Zichronot, and Shofrot. New York State, New York City. We use Malkhuyot in a broader sense, we use Malkhuyot in a more narrow sense. But really what we're talking about is everything are aspects of Malkhuyot. Likh’ora that's part of the Omek when the Baraita says that

רבי יוסי ברבי יהודה אומר הרי הוא אומר והיו לכם לזכרון לפני אלוקיכם שאין תלמוד לומר אני ה' אלוקיכם מה תלמוד לומר אני ה' אלוקיכם זה בנה אב לכל מקום שנאמר בו זכרונות יהיו מלכויות עמהן.

Likh’ora that's what the Peshat is, that it's not just Stam sort of a linkage that if you say Zichronot you should say Malkhuyot. But Zichronot are said as an aspect of Malkhuyot. So of course you have to have Pesukei Malkhuyot as well. And that's why it's interesting, if you take a look in the Bavli, so the Mishna says that אין פוחתין מעשרה מלכויות מעשרה זכרונות מעשרה שופרות. Then the Gemara says הני עשרה מלכויות כנגד מי. And the Gemara doesn't give separate explanations for why there's 10 Psukim of Zichronot, why there are 10 Psukim of Shofrot. The Pnei Yehoshua says as a Bekiyut, he says if you look in the Yerushalmi, the Yerushalmi Takeh does. But the Bavli doesn't. The Bavli just gives a Makor for why Hazal used the number Asara for Pesukei Malkhuyot and it's quite clear, no, that Gufeh is the Makor for Zichronot and Shofrot because Zichronot and Shofrot are also 10 Psukim of Malkhuyot. because really there's one theme of malchiyos again, it's an, it's an aspect of malchiyos that the Melech is gozer gezeiros at matan Torah, it's an aspect of malchiyos that that ultimately the Melech will will be recognized universally, Hashem echad, which is also in Shofros, and it's an aspect of malchiyos that that the Melech בידו להמית ולהחיות that that a Melech is is gives sachar va-onesh. We associate again the theme of malchiyos with with the Mussaf Shmoneh Esrei on Rosh Hashana. The Rav used to quote Reb Chaim as saying that that's incorrect, that really malchiyos is the kedushas hayom of Rosh Hashana. Kedushas hayom of Rosh Hashana is that Rosh Hashana is a yom of malchiyos. And and Reb Chaim said it le-halacha. The question is in in any of the other tefillos hayom, Maariv, Shacharis, Mincha, or Kiddush, so the chasima of the bracha is supposed to be מלך על כל הארץ מקדש ישראל ויום הזכרון. So the question is what happens if a person omits the phrase מלך על כל הארץ? So the poskim agree that if one would do that in in Mussaf where malchiyos is integrated alongside kedushas hayom in the bracha, so then that would be me'akev. But but some of the poskim say that it wouldn't be me'akev in the other tefillos hayom and Kiddush. And Reb Chaim said no, it's always me'akev because the kedushas hayom is a kedushas hayom of malchiyos. We only say the full nine brachos with all the pesukim and with all the commentary in in tefillas Mussaf, but the kedushas hayom is a kedushas hayom of malchiyos. That's what Rosh Hashana is and that מלך על כל הארץ is me'akev in in all the brachos. The Ba'al Ha-Ma'or has his has his shita mechudeshes. He thinks that really mishoresh hadin, the Ba'al Ha-Ma'or says that really we're supposed to davven nine brachos in each of the Shmoneh Esreis. That when the Gemara in in Berachos asks

הני שבע דשבתא כנגד מי? הני כ"ד דתענית כנגד מי?

Hanei this, Hanei that, so the Gemara says stam הני תשע דראש השנה כנגד מי? And the Gemara doesn't say הני תשע דתפילת המוספין בראש השנה. So the Ba'al Ha-Ma'or thinks that really mishoresh hadin, one is supposed to say what we associate with Mussaf, one is supposed to say that on in each of the Shmoneh Esreis. So the Ba'al Ha-Ma'or is really expressing this idea of of Reb Chaim. Obviously that's not that's not our minhag, that's not the halacha, but the yesod is one that's true even according to the other opinions as well that we only blow shofar in in Mussaf, but the entire day is a yom teruah. We only say the full blown malchiyos, zichronos, and shofros in Mussaf, but the kedushas hayom is a kedushas hayom of malchiyos. The Sefer Ha-Ikkarim comments, he's massig on the Rambam. He says that the Rambam should have compressed his yud gimmel ikkarim into three. He should have said that one ikkar is metzius Hashem and that one ikkar is Torah min ha-shamayim and one ikkar is sachar va-onesh. And then everything else which the Rambam included in the yud gimmel ikkarim should really just have been put forth as details of those three major ikkarim. Eino guf vechulu, so that belongs as a detail about metzius Hashem. Nevua, nevuas Moshe Rabbeinu, that's a detail about Torah min ha-shamayim. Yemos hamashiach, techiyas hameisim, those are details within sachar va-onesh. And then he says והראיה שהן הן ג' עיקרי התורה is from the Rosh Hashana Shmoneh Esrei. That the brachos of malchiyos, zichronos, and shofros correspond to these three ikkarim. Malchiyos again to what he calls the ikkar of metzius Hashem, zichronos to the ikkar of sachar va-onesh and shofros to the ikkar of Torah min ha-shamayim. So it's an interesting sort of perspective or emphasis on what malchiyos of Rosh Hashana represents, that according to the Ikkarim, so Rosh Hashana is a day of reaffirmation of emuna. It's basically a day of reaffirmation and recommitment to yesodos ikarei ha-emuna. The Gemara in Rosh Hashana quotes a braisa with a machlokes between Rabbi Yose Rabbi Yehuda, so we have three pesukim of malkhiyos in the Torah, it's easy to find. But there is no fourth Torah with lashon malkhiyos in the Torah, so there's a machlokes Rabbi Yose Rabbi Yehuda about each of the following three pesukim:

שמע ישראל ה' אלוהינו ה' אחד, וידעת היום והשבות אל לבבך

and ata hareisa lada'at. Each of these three, does that also constitute the malkhiyos even though it doesn't have the lashon melech? So why is it... why is it that I think it's Rabbi Yehuda who disqualifies these pesukim? Why is he being so literal? Clearly, malkhiyos is an idea, it's not a word. So why so literal in wanting the word malkhiyos? So it could be that it's connected to... there's a famous idea I think first put forth by the Ibn Ezra and then later the Gra as well, when the brothers hear Yosef's dream, so they say to him: המלוך תמלוך עלינו אם משול תמשול בנו. Again, the hei is the hei indicating a question: המלוך תמלוך עלינו אם משול תמשול בנו. So what's the difference between hamaloch timloch and hamashol timshol? So the Ibn Ezra already says that melech connotes someone whose subjects willingly, voluntarily accept him as a king. And hamashol timshol represents a despot who imposes his rulership over the subjects. And what the shivtei Kah were saying to Yosef is: hamaloch timloch aleinu? Do you think that we will ever willingly accept you? You have a dream that אחד עשר כוכבים משתחווים לי. You have a dream, so even if hamashol timshol banu, even if the day will ever come that you will be able to impose your rule over us, it never ever will be that hamaloch timloch aleinu, it'll never ever be that we accept you willingly. So you see from the Ibn Ezra, you see from the Gra that the connotation of malkhiyos is not just an acknowledgment of malchus shamayim, but it means a willing, voluntary acceptance of malchus shamayim. Again, not just a begrudging de facto acknowledgment of malchus shamayim, but a willing, voluntary acceptance of malchus shamayim. It could be that what Rabbi Yehuda's objection is, that when you don't have the word melech, so then maybe that element is missing. He thinks that that element is missing, so ata hareisa lada'at, okay, so maybe that's just a statement of fact. Ma she'ein kein vayehi bishurun melech, so the very fact that Hakadosh Baruch Hu is described as melech means that there was a willing and voluntary acceptance. Usually when we think of Rosh Hashanah, I think we have two different primary associations with Rosh Hashanah. One association is that it's a day of malkhiyos. The other is that it's a Yom Hadin. So many years ago I heard a shmuze from the mashgiach in Yeshiva of Staten Island where he explained, I think insightfully, that the correct perspective is that Rosh Hashanah is a day of malkhiyos and din, again, is the prerogative of the melech. Din is also just an expression of malkhiyos. Rosh Hashanah is malkhiyos. דשווי משל למה הדבר דומה, I don't remember whether... in case you don't like this mashal, I don't remember, it could be that he didn't give this mashal. But on Pharaoh's having his birthday party and they're celebrating מלכותא דרקיעא כעין מלכותא דשמיא. And they're celebrating, so the king has a birthday party, so it's not stam a birthday party, don't just play pin the tail on the donkey, but it's a celebration of his malchus. So the king's birthday party is an occasion for malchus. So what is he doing? So he's judging the sar hamashkim and the sar ha'ofim. That's when the judgment of the sar hamashkim and the sar ha'ofim takes place. happen. So din is part of malchus. It's not sort of that the Rosh Hashanah carries with it two two dominant traits, no Rosh Hashanah is one dominant trait, it's a day of malchus. Part of malchus is that there's din. Now, now when you juxtapose those two last ideas, so I think a very very important part of our avodah on Rosh Hashanah emerges. Okay, the first of those two ideas is that המלוך תמלוך עלינו ומשול תמשול בנו is that malchus connotes again not just an acknowledgement of what, like it or not, is, but malchus connotes again a a willing and and even a loving acceptance of of what is. Again, not just an acknowledgement of what is, but a willing acceptance of what is. Number two, that part of the malchus is din, so what that means is that part of the avodah of Rosh Hashanah is to embrace the fact that it's a Yom Hadin. I think generally our instinctive reaction to Yom Hadin is זחלי ורעדי מיום בואך is that okay, it's a Yom Hadin and we gotta deal with that fact. We have to cope with that fact and and let's try to do what we can to position ourselves to survive the fact that that it's a Yom Hadin. But if din is part of malchus and malchus means hamoloch timloch aleinu, it means that that it's meritzoneinu, it's not just that we acknowledge a reality and and we say uncle, but it means that that meritzoneinu, we we we accept it and we embrace it. So kunt-ois that that one is supposed to again willingly embrace that it's a Yom Hadin. How does one do that? How does one have that that that attitude towards Yom Hadin? So perhaps with either of of two mindsets. First of all, the Mishna in Ha-roeh,

ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך, בכל מדה ומדה שהוא מודד לך שחייב אדם לברך על הרעה כשם שהוא מברך על הטובה.

That that there too a person is is supposed to embrace, is supposed to embrace not just bedieved acknowledge his inability to overrule Hakadosh Baruch Hu rachmana litzlan as it were, but it's an expression of ואהבת את ה' אלהיך to have a בכל מדה ומדה שהוא מודד לך. So so too in that vein, in that same vein, a person is supposed to embrace the fact that it's Yom Hadin. The second perspective perhaps is provided by the Sefer Hachinuch. There's a remarkable Sefer Hachinuch. The Sefer Hachinuch says that Rosh Hashanah, the Yom Hadin, is a tremendous chesed that Hakadosh Baruch Hu provides for us. Absent this chesed, so presumably a person would only be judged beyom moso when the person would would would go through life and and only be nidon at the end. Says the Sefer Hachinuch, the fact that a person is nidon every year before before aveiros accumulate too much is a tremendous chesed that Hakadosh Baruch Hu says, you know, let's get let's set things straight, let's have a day to set things straight before rachmana litzlan you can get too far off course, before too many aveiros can accumulate. So the Sefer Hachinuch says that's a chesed from Hakadosh Baruch Hu and and that we should recognize Rosh Hashanah as such. So certainly that outlook on on Rosh Hashanah allows for an embracing of din, not just a a cognizance that din is happening, but actually embracing the fact that that it's a Yom Hadin. Maybe just to comment a little bit on on some of the elements of malchus and and to get to it as follows. The Mishna in Lamed-Bet as you know has a machlokes between Rabbi Yochanan ben Nuri and Rabbi Akiva whether or not malchus should be integrated into the beracha of Kedushas Hashem, the third beracha of the Shemoneh Esrei, Rabbi Yochanan ben Nuri's opinion, or as we do it... into the berakhah of kedushas hayom, Rabbi Akiva's opinion. The sort of what allows for those two opinions is that there's really two berakhos of malkhiyos already in the shemonah esrei. The fact by virtue of changing Ha-Kel ha-Kadosh to Ha-Melekh ha-Kadosh, so the third berakhah is a berakhah of malkhiyos. By virtue of the fact that the fourth berakhah is dedicated to kedushas hayom, again as per Rav Chaim's hagdarah, it's also a berakhah of malkhiyos. So then the question is, which then becomes the forum for the more elaborate malkhiyos of the musaf shemonah esrei? So we of course pasken like Rabbi Akiva. Nevertheless the Rav used to say, I think maybe Rav David Tzvi Hoffmann says the same, I think so if I'm remembering correctly, that what we add in in the third berakhah, the whole U-vekhen ten pakhdekha, U-vekhen ten kavod, U-vekhen tzaddikim, that that was Rabbi Yochanan ben Nuri's introduction to his malkhiyos. But we still have a remnant agam that we obviously follow Rabbi Akiva's opinion but we have that vestige of Rabbi Yochanan ben Nuri's machzor, of Rabbi Yochanan ben Nuri's shittah. So we can use that as a guide to the major themes of malkhiyos. So we begin ובכן תן פחדך ה' אלקינו על כל מעשיך. So the first association with malkhus is that malkhus is something which is supposed to inspire eimah. שום תשים עליך מלך שתהא אימתו עליך. So the first association with malkhiyos is

ובכן תן פחדך ה' אלקינו על כל מעשיך ואימתך על כל מה שבראת.

That a sense of awe and dread. ובכן תן כבוד ה' לעמך, tehillah li-re'eykha. How does that fit into malkhiyos? So here I think there's actually a very remarkable idea. The Gemara in the beginning of the fourth perek in Rosh Hashanah quotes from Tamid about which kapittel Tehillim they would use for the shir shel yom in Beis Ha-Mikdash when the Levi'im would say shirah on each of the six days of the week.

בראשון מה היו אומרים לה' הארץ ומלואה על שם שקנה והקנה ושליט בעולמו.

Now let's look at the shir shel yom for yom sheni.

בשני מה היו אומרים גדול ה' ומהולל מאד על שם שחילק מעשיו ומלך עליהם.

So we say the kapittel which speaks of Ha-Kadosh Barukh Hu being gadol u-mehullal. So how does that sort of correspond to what happened during shisheis yemei bereishis on the second day? Because שחילק מעשיו ומלך עליהם. Rashi: שחילק מעשיו הבדיל רקיע בין עליונים לתחתונים, right, on the second day of the beriah is יהי רקיע בתוך המים ויהי מבדיל בין מים למים. So alef, Ha-Kadosh Barukh Hu khillek ma'asav on yom sheni. Beis, nisa'alah ve-yashav ba-marom. And then Ha-Kadosh Barukh Hu as it were, whatever this means, whatever the however we're supposed to decipher this anthropomorphism, so Ha-Kadosh Barukh Hu then chose the higher realm as His abode. nisa'alah ve-yashav ba-marom. So that's what happened on yom sheni of shisheis yemei bereishis. What's the connection to kapittel mem-ches? Dugma says Rashi, שכנו בעירו ובהר קדשו. And that was parallel to behiras Yerushalayim. So the יהי רקיע בתוך המים ויהי מבדיל בין מים למים and Ha-Kadosh Barukh Hu's behirah. Now, the lashon of Bereishis is שחילק מעשיו ומלך עליהם, right? And Rashi explains the u-malakh aleihem is yashav ba-marom. So I think what you see here is the following: that behirah is also an expression of malkhus. The melekh decides who's going to be the viceroy. The melekh decides who's going to be the governor over that province. I have a taina why... Is he why does he appoint him why didn't he appoint me as the governor over that province? So a person has no right to have any taina. It's the melech's prerogative. Bechira is also an expression of malchus. It's the prerogative of a melech to be bocher. And that's what it says here that Yom Sheini is that Hakadosh Baruch Hu chilek ma'asav he introduced distinctions u-malach aleihem, u-malach aleihem. The same way in this kapittel, so we talk about, so why Eretz Yisrael and why not South America? Chilek ma'asav u-malach aleihem. It's an aspect of bechira. You take a look, yitachen that this is reflected in Birkas Krias Shema. So the first Birkas Krias Shema at night, how does it begin?

בחכמה פותח שערים ובתבונה משנה עתים מחליף את הזמנים ומסדר את הכוכבים במשמרותיהם ברקיע כרצונו בורא יום ולילה גולל אור מפני חשך וחשך מפני אור.

So the whole bracha is about havdala. Right? The whole bracha is about havdala. Hakadosh Baruch Hu distinguished day from night. Distinguished day from night and there's a rotation. Night has its province, day has its province. And then what's the chasima of the bracha? אל חי וקיים תמיד ימלוך עלינו לעולם ועד. So what's the connection? So I think if you, I think my son told me it's the Abudraham, one of the kadmonim taki doesn't have that line. Taki you go from there to ברוך אתה ה' המעריב ערבים without that line and taki makes a lot of sense. What's that line? It's not pertinent to the bracha. Ella mai, according to this yesod, so you understand what our nusach hatefilla is. Because the whole bracha of מבדיל בין יום ובין לילה wherever there's havdala, wherever there's bechira, wherever there's chilek ma'asav, that's an expression of malach aleihem. Wherever you have chilek ma'asav, that's an expression of malach aleihem. So bechiras Yisrael also belongs to the theme of malchiyos. And that's after the v'chein tein pachd'cha, that's ובכן תן כבוד ה' לעמך. And then the other theme that we highlight in Rabbi Yochanan ben Nuri's u-v'cheins is the ultimate fulfillment of malchiyos le'asid lavo, וכל הרשעה כולה כעשן תכלה and ותמלוך אתה ה' אלקינו לבדך על כל מעשיך. The Hashem Echad, the universal recognition, the ultimate realization of Malchus Shamayim. There is a paradox which really defines Rosh Hashanah. And that paradox is that on the one hand Rosh Hashanah is a Yom Hadin. It's the first of Aseres Yimei Teshuva. And on the other hand, there's no viduy on Rosh Hashanah. The absence of viduy, which of course the Rambam tells us is me'akeiv in kapara, seems to just, A, it seems to be totally against the grain and B, it seems to leave us handicapped. So how do we understand it? So lich'ora as follows. First of all, why is there no viduy on Rosh Hashanah? The very mention of cheit, even in the context of viduy, even in the context of נחמתי ובושתי ולעולם איני חוזר לדבר זה, the very mention of cheit is a contradiction to malchiyos. The mention of cheit on Rosh Hashanah, the idea is that the affirmation of Malchus Shamayim is so absolute that the gematria of cheit, ego's is one off, the gematria of cheit, so that. already encroaches on malchus shamayim. That encroaches on malchus shamayim. So the very, there isn't even a havah amina of chet on Rosh Hashanah. Right, halvai that the Rachmana litzlan shouldn't be b'poal. There isn't even a havah amina of chet and even the mention, right, as the machzorim note that the Arizal says if you davven nusach Arizal that skip the first Avinu Malkeinu, you can't even say the regular Seder Hatefillah of Avinu Malkeinu, you can't say Chatanu Lifanecha, can't mention chet on Rosh Hashanah. Why? Because chet contradicts Malchiyos. The very mention of chet diminishes, it encroaches upon malchus. Okay, so that's why we're not misvadeh. But still, does that mean that we're sort of handicapped, that it's the Yom Hadin? Sort of, if you want to be forgiven you have to be misvadeh, but you can't be misvadeh. So, so, what's pshat? So perhaps as follows. I think there's something very similar to what we're about to discuss in the Sivas Shalom. I'm not sure, I think it's very similar to what we're going to discuss. The Gemara says in Shabbos that

כל המשמר שבת כהלכתה אפילו עבד עבודה זרה כדורו של אנוש מוחלין לו שנאמר כל שומר שבת מחללו אל תקרי מחללו אלא מחול לו.

So here too you encounter a similar question. What happened to the normal stages and the normal process of attaining mechila? He kept Shabbos and he learned and he sang zmiros and he had Seudas Shabbos and he wasn't misvadeh, there wasn't a and avonoso nimchalin, machul lo. So apparently there is a parallel track at times. Apparently the track of teshuva which involves viduy peh is the normal, prevalent, dominant track, but there is a second track. There is a second track. What's Shabbos about? So the emes is that in its own way, so Shabbos is also a day of malchus. Right, in Chazal, in whether it's the Gemara in Shabbos or the Gemara in Bava Kamma, the Gemara tells the story about בואו ונצא לקראת שבת המלכה שבת המלך. Shabbos also is a zman of malchus. Shabbos is a zman of malchus. ישמחו במלכותך שומרי שבת. I think Rav Pincus comments in his sefer Shabbos Malkesa, he says that the Torah always underscores the fact that Shabbos is on the seventh day. And the reason for that is that the pasuk which lists the various expressions of midos in this world:

לך ה' הגדולה והגבורה והתפארת והנצח וההוד כי כל בשמים ובארץ לך ה' הממלכה.

So malchus is associated with shvii. Malchus is seventh in that pasuk. Malchus is associated with shvii. So Shabbos is also a day of malchus. So apparently the yesod from that Gemara in Shabbos is that when there's a zman of malchus, there's an equation between malchiyos. What malchiyos accomplishes is what at all other times we accomplish through teshuva with the viduy. And that's what that Gemara in Shabbos suggests. And yitachen that that's the answer to the paradox of Rosh Hashanah. It's not the case that Rachmana litzlan we're handicapped, but it's rather that what we accomplish at all other times, again, through the teshuva which culminates in a viduy, on Rosh Hashanah is accomplished through malchiyos. L'maaseh, when a person says nichamti uvoshiti and לעולם איני חוזר לדבר זה. So what is that? It's, it's a form of malchus. It's a form of malchuyos. Nichamti u-voshti, why? Nichamti u-voshti, why? לעולם איני חוזר לדבר זה, why? It's a form of malchuyos. It's a form of malchuyos on Rosh Hashanah, which is a zman of malchuyos, when cheit isn't mentioned, so then we accomplish the same through through the malchuyos. Itachen that there's also another very interesting parallel between Shabbos and the malchuyos, what we mentioned before the Gemara asks, הני עשר מלכויות כנגד מי? Why did Chazal choose the number ten for pesukim malchuyos? So the Gemara gives three answers, right? The Gemara says כנגד עשרה מאמרות שבהן נברא העולם, keneged aseres hadibros and and keneged the asara hilulim in the last kapittel of Tehillim, right? The last kapittel of our pesukei d'zimra. So what's the pshat? So asara ma'amaros, so we know that there's sort of three in history there are three call it moments or stages of malchus. The first one is associated with Ma'aseh Bereishis. אזי מלך שמו נקרא. Ve'acharei kichlos hakol, ועת נעשה בחפצו כל אזי מלך שמו נקרא, so the first moment or the first stage of malchus is when the world is created. אזי מלך שמו נקרא. And that's בעשרה מאמרות נברא העולם and that's also as all the seforim explain what Friday night is the tefillah Friday night is is keneged the Shabbos of Ma'aseh Bereishis. The second moment or the second stage of gilluy malchus shamayim in the world is with Matan Torah. Again, that a melech is gozer gezeiros. That's what the Shacharis Shemoneh Esrei is. That's keneged aseres hadibros. The third moment or the third stage in gilluy malchus shamayim is ביום ההוא יהיה ה׳ אחד ושמו אחד, which is again in Shabbos is the Shemoneh Esrei of

אתה אחד ושמך אחד. ביום ההוא יהיה ה׳ אחד ושמו אחד

and itachen that Chazal understand that that last kapittel is ne'emar le'asid lavo, right? The previous kapittel, שירו לה׳ שיר חדש, Tosafos tells us in Pesachim the difference between shir chadash and shirah chadashah is that shir chadash is le'asid lavo. That shir chadash is le'asid lavo. So itachen that that's kuf mem tes. So after that, הללויה הללו אל בקדשו which is the keneged asara hilulim, itachen that Chazal also see that as le'asid lavo. So then the three reasons that the Gemara gives for the malchuyos of Rosh Hashanah is keneged again those same three stages of malchus of malchus of Ma'aseh Bereishis, malchus of Matan Torah, and malchus of le'asid lavo, ביום ההוא יהיה ה׳ אחד ושמו אחד, the same way you have it in in the tefillah Shabbos. And maybe just to to conclude with the following: the the famous braisa on tes-zayin where the braisa says

מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה אמר הקדוש ברוך הוא הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדה ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקדוש ברוך הוא הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכויות זכרונות ושופרות כדי שתמליכוני עליכם כדי שיעלה זכרונכם לפני.

So there's something which seems to be off. In each of the previous examples it's we do one thing and in return that elicits a response from Hakadosh Baruch Hu. So we bring we bring the omer and in response so Hakadosh Baruch Hu is mevarech the tevu'ah shebasadeh. We bring the shtei halechem so Hakadosh Baruch Hu is mevarech the peiros ha'ilan. We are menaseiach mayim so Hakadosh Baruch Hu makes that the gishmei shanah are a berachah. So we say malchuyos so it should elicit something different from Hakadosh Baruch Hu. The braisa says no, אמרו לפני מלכויות כדי שתמליכוני עליכם, so that's not something different, that just seems to be imru lefanai malchuyos that you will have said malchuyos. It's not along the, doesn't follow the same pattern as all the other examples. Ella yitachen hapshat is like this, yitachen hapshat is like this. Everyone on Rosh Hashanah feels inadequate. A person cannot avoid that feeling of inadequacy. How can I possibly measure up to the avoda of Malchiyos? Anything less than a complete 110% affirmation, piv velibo shavim, experiencing it, feeling it, living it, anything less is inadequate. When a person contemplates the avoda of Rosh Hashanah, he feels inadequate. So comes the Braisa and says as follows: imru lefanay Malchiyos. Open the machzor, say the pesukim of Malchiyos. Say the pesukim of Malchiyos. Ai, but lemaise, lemaise, I'm not really saying it the way it should be said. It doesn't, my conduct, my life, what I do, doesn't sufficiently measure up to Malchiyos. Even my kavana is not as deep and profound as it should be. Do your best. אמרו לפני מלכיות כדי שתמליכוני עליכם, but it is something different. You say the Malchiyos and HaKadosh Baruch Hu says, I'll see to it that you feel it. You're not feeling it the way you should? It's okay. You're not going to be mevarech the peros sheba'ilan, you're not going to be mevarech the peros sheba'ilan, the tish shebasadeh, or the geshamim either. I'm going to do that. אמרו לפני מלכיות כדי שתמליכוני עליכם.