Rosh Hashanah – Malchiyos

Ramban comments in Parshat Emor that the Torah never really tells us directly or explicitly that Rosh Hashanah is a Yom HaDin. He says that the Torah hints at it and we're able to reconstruct that Rosh Hashanah is a Yom HaDin from the fact that we see that this Yom Tov, this mysterious Yom Tov whose character is not explained, occurs in the same month as Yom Kippur, that there is a Mitzvas Teruah which is supposed to be a vehicle for a Zikaron Lifnei Avinu Shebashamayim. So the Ramban says when we sort of piece together these hints and these remezes, so then we're able to figure out that Rosh Hashanah is a Yom HaDin and that Mitzvas Shofros is coming as a form of Tefillah. So halo davar hu that the Torah is meramez about Rosh Hashanah. The Torah doesn't tell us outwardly, openly, explicitly what Rosh Hashanah is about but only be'remez. So let's a little bit try to explore some elements of Malchuyos and some of them will provide the foundation perhaps for understanding the significance of the Ramban and others just to help flesh out a little bit what Malchuyos is about. The Mishnah says in Rosh Hashanah that אין פוחתין מעשרה מלכויות עשרה זכרונות עשרה שופרות. We have ten psukim for each of Malchuyos, Zichronos, and Shofros. Then there are different opinions but Rabbi Yose says מתחיל בתורה ומשלים בתורה that we begin with three psukim from Chumash and we conclude with a fourth pasuk from Chumash. So then the Gemara says that bishlama by Zichronos and Shofros there's no shortage of psukim in the Chumash about Zichronos and Shofros, but Malchuyos is only three psukim. There's ה׳ אלקיו עמו ותרועת מלך בו, there's Vayehi bishurun melech, and ה׳ ימלוך לעולם ועד. There is no fourth pasuk of Malchuyos. So the Gemara says, well actually that's a machlokes between Rabbi Yose and Rabbi Yehuda. Rabbi Yose and Rabbi Yehuda disagree whether the pasuk שמע ישראל ה׳ אלקינו ה׳ אחד, whether the pasuk

וידעת היום והשבת אל לבבך כי ה׳ הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד,

and whether the pasuk

אתה הראית לדעת כי ה׳ הוא האלקים אין עוד מלבדו,

whether each of these three psukim can be counted towards Malchuyos. Rabbi Yehuda says since we don't mention the word melech, so these psukim can't be used towards Malchuyos, and in hachi nami according to Rabbi Yehuda there is no fourth pasuk. The one who says that we're supposed to be mashlim b'Torah, Rabbi Yose, it's because he holds that any of these three psukim can be used as Malchuyos as well. So what, again and of course we pasken like Rabbi Yose, that these other psukim even though the word melech does not appear can be used as Malchuyos as well. Why is Rabbi Yehuda so literal here? What, is it the word melech, is it the shoresh of melech which is significant? Clearly it's the idea, it's what Malchuyos represents. We're not so literal in terms of the word. So why is it that Rabbi Yehuda is makpid that bedavka the word melech has to appear? So itachen that the pshat is as follows. The Gemara, first time on tes-zayin and later again later in the masechta, of אמרו לפני מלכויות כדי שתמליכוני עליכם. Malchuyos, more than anything else, is a delineation of our relationship with Hakadosh Baruch Hu. The word melech, just by its very semantics, implies relationship, yachas. אין מלך בלא עם. The very word melech implies that there's a yachas, there's a relationship. And that's what Malchuyos is. אמרו לפני מלכויות, not just to make a statement about Hakadosh Baruch Hu, but אמרו לפני מלכויות כדי שתמליכוני עליכם. Rabbi Yehuda holds, now it's not that Rabbi Yehuda is being so literal about the word melech that you can't be yotzei mitzvah Malchuyos unless you have the word melech, no, what Rabbi Yehuda says is that we have to be as explicit as possible on Rosh Hashana, on the yom hachtara, we have to be as explicit as possible. The malchiyos, it has to be clear that what we're talking about is a yachas between Hakadosh Baruch Hu and between ourselves. The word melech is moreh al yachas. The word melech indicates yachas. The other pesukim of שמע ישראל ה' אלקינו ה' אחד, yeah, between the lines, between the words, they certainly imply a yachas as well, but it's not sufficiently explicit to qualify for the malchiyos of Rosh Hashana. Rebbi Yosi, what we say is: No, the implication between the lines, between the words of the pesukim that there is a yachas being implied is also adequate for malchiyos of Rosh Hashana. But the yesod which emerges from this machlokes Rebbi Yehuda and Rebbi Yosi is that malchiyos is about yachas, is about a relationship between Hakadosh Baruch Hu and ourselves. Let's continue to try to understand a little bit more about malchiyos. The Gemara then proceeds to ask: הני עשרה מלכויות כנגד מי? Why did Chazal choose that there should be ten pesukim of malchiyos? So the Gemara gives three answers. The Gemara says the first answer is, amar Rebbi Levi, כנגד עשרה הלולים שאמר דוד בספר תהלים. Hillulim tuba havu? Hani d'chsiv behu hallelu b'seka shofar. The last kapitel in Sefer Tehillim has ten halleluhus. One reason.

רב יוסף אמר כנגד עשרת הדברות שנאמרו לו למשה בסיני. רבי יוחנן אמר כנגד עשרה מאמרות שבהן נברא העולם.

Those are the three reasons the Gemara gives. Why are each of these three relevant to malchiyos on Rosh Hashana? So Rashi says: Well, halleluhu b'seka shofar, Rosh Hashana has a mitzvah shofar. kineged aseres hadibros, Rashi says: Because in conjunction with Mattan Torah there was also ויהי קול השופר הולך וחזק מאד. And what's the significance of the עשרה מאמרות שהעולם נברא בהן is that the Gemara here is reflecting Rebbi Eliezer's opinion that b'Tishrei nivra ha'olam, that Rosh Hashana is the birthday of Ma'aseh Bereishis. Lich'ora, I'm not sure why Rashi doesn't, why Rashi doesn't want to interpret on this level as well, but the p'shat is that there's another havana in this Gemara in terms of what the significance is of the asara ma'amaros, aseres hadibros, and the ten halleluhus of the final kapitel in Sefer Tehillim. And that is as follows. There are three zmanim of malchiyos. There are three times in history, three stages in history of Malchus Shamayim. And this is something explained in all the sefarim with regard to the tefillos of Shabbos, that the Shmoneh Esrei Friday night of Atah Kidashta is kineged Shabbos of Ma'aseh Bereishis. The first time Malchus Shamayim was established, was reflected, was manifest, was in Brias Ha'olam, Shabbos of Ma'aseh Bereishis.

אתה קדשת את יום השביעי לשמך תכלית מעשה שמים וארץ.

And that's what the Friday night Shmoneh Esrei highlights. Shabbos morning Shmoneh Esrei, ישמח משה במתנת חלקו, is kineged Shabbos of Mattan Torah. Shabbos of Mattan Torah was the second zman, second stage of malchiyos, where Hakadosh Baruch Hu appears as Melech, not only as Malko shel olam, boreh u'ma'aseh bereishis, but nosein haTorah, הבוחר בעמו ישראל באהבה נותן התורה. And then finally, the third zman of malchiyos is

והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד

is the Shabbos of le'asid lavo, the Shabbos of yemos haMashiach, the Shabbos of le'asid lavo, which in terms of, which on Shabbos is what the Mincha Shmoneh Esrei is devoted to,

אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.

When's it going to be

אתה אחד ושמך אחד? שמו של הקדוש ברוך הוא שלם

is le'asid lavo. Those are the gimmel zmanim in malchiyos. Those are the three, the three stages of of the גילוי מלכות שמים בעולם. Be'emes, the three reasons that the Gemara gives for the ten psukim of malchiyos correspond to these same gimmel zmanim. The first one, going not in sequence in the Gemara but chronologically, of כנגד עשרה מאמרות שבהם נברא העולם, again is that the ten psukim of malchiyos are keneged again the fact that malchiyos recognizes Hakadosh Baruch Hu as ברוך עושה מעשה בראשית, melech shelo olam. Keneged aseres hadibros is keneged the malchus of Matan Torah. And finally, the Halelu be'teka shofar which concludes with the vision of כל הנשמה תהלל יה, is keneged the zman of malchiyos of l'atid lavo. Let's elaborate a little bit on the malchiyos which was manifest in Matan Torah, the keneged aseres hadibros. Ma'amad Har Sinai was malchiyos in two respects. Number one, a melech enters a medina as the Mechilta depicts, so he's gozer gezeiros. When the people are mekabel malchuso, so he's gozer gezeiros. That Hakadosh Baruch Hu appears again as mechokek, as metzaveh, as nosein hatorah, so that's an expression of malchiyos. That's a giluy and an expression of malchiyos. But Ma'amad Har Sinai was malchiyos on another level as well. The Gemara here earlier in the fourth perek, the previous daf, so the Gemara has the listing of the shir shel yom for each of the seven days of the week.

תניא רבי יהודה אומר משום רבי עקיבא בראשון מה היו אומרים,

what was the shir shel yom of the Levi'im on Yom Rishon beshabas? L'Hashem ha'aretz umlo'ah. Why did they say that kapitel in Tehillim? על שם שקנה והקנה ושלט בעולמו. Okay. בשני מה היו אומרים? What kapitel Tehillim did the Levi'im sing for shira on Sheini beshabas? גדול ה' ומהולל מאד בעיר אלהינו הר קדשו, and how does that sort of correspond to Sheini of Ma'aseh Bereishis? So the Gemara explains, על שם שחילק מעשיו ומלך עליהם. That Hakadosh Baruch Hu drew distinctions, Hakadosh Baruch Hu imposed havdalos, separations, umalach aleihem. So what does that mean? What does that refer to? So Rashi says, shechilek ma'asav, הבדיל רקיע בין עליונים לתחתונים, Venis'ala veyashav bamarom, דוגמת שכנו בעיר ובהר קדשו. So Rashi says something amazing. Rashi says what he's sort of eliciting, what the Gemara is saying, is that on the second day of Ma'aseh Bereishis, so Hakadosh Baruch Hu separated between elyonim and tachtonim. His primary place, kaveyachol, was amongst the elyonim. So what's that got to do with a kapitel of גדול ה' ומהולל מאד? Because that corresponds to the bechira of עיר אלהינו הר קדשו. So what the Gemara here is telling us with Rashi's amplification is a tremendous yesod. That when Hakadosh Baruch Hu makes a havdala, Hakadosh Baruch Hu makes a separation, be it that Yerushalayim and the makom hamikdash has more kedusha than any other place in the world, be it that Klal Yisrael is an am hanivchar, that's an expression of malchus shamayim. Because it's the prerogative of a Melech to be to make such such Havdalos. A Melech has a Melech has the absolute right, a Melech has the absolute right to be Mamlich whoever he wants as his Mishneh lamelech. And that's that's Mizchuyoso shel hamelech. It's from the prerogatives of the Melech. So Mimeila, that Chiluk massav, that Hakadosh Baruch Hu says that I'm going that there's going to be a Rakia elyon and there's going to be a Rakia tachton and I'm separating the two. That corresponds to the Bechira of עיר אלקינו הר קדשינו and that was an expression of Malach aleihen. Says a Gevaldig yasod here in this Gemara that every act of Bechira of Hakadosh Baruch Hu is an expression of Malchus. Because it's Mizchuyoso shel hamelech to be Bocher. Mimeila, when we say that that Shabbos, which is an expression which is devoted to the theme of Malchus, highlights the Shabbos of Matan Torah and similarly the Malchus of Rosh Hashana also highlights also highlights the Malchus of Matan Torah. So it's not only Matan Torah by virtue of the fact that a Melech is Gozer gezeiros which are then imposed upon the Bnei hamedina. It's that as well, but it's also the ואתם תהיו לי ממלכת כהנים וגוי קדוש. It's the Bechiras Yisrael which is also a manifestation of Malchus Shamayim. So we have Malchus is an Inyan of relationship, which is why Rabbi Yehuda emphasizes the word Malchus, because that's what the very semantics of Malchus express, אין מלך בלא עם. There are three Zmanim of Malchus. We see it both on Shabbos, which is a day of of Malchus, ישמחו במלכותך שומרי שבת. We see it on Rosh Hashana. Those are the three reasons which the Gemara is giving for the Asara malchiyos Keneged asara hilulim, Aseres hadibros, Asara maamaros. Now the Gemara doesn't go on to discuss why there should be Asara zichronos and Asara shofros. Okay, so Mistama it's not really much of a Kasha. Chazal wanted it to be uniform, that the the Brachos of Malchiyos, Zichronos, and Shofros should be balanced. If there's going to be Asara malchiyos, if we have Taamim for Asara malchiyos, then Mimeila there's going to be Asara zichronos and Asara shofros as well. So that's true, but there's a deeper there's a deeper truth here as well, and that is that despite the fact that we refer to the first of the three special Brachos as Malchiyos and we have different terms for the other two Brachos, Zichronos and Shofros, the Emes is that Zichronos and Shofros are also elements of Malchus. Zichronos is how Hakadosh Baruch Hu basically there's Yedia vehashgacha, which results in Schar veonesh. Which results in Schar veonesh, Melech memis umichayei. Melech memis umichayei, Zichronos is also Zichronos is also devoted to Malchus. A different a different element of Malchus. And the same thing with Shofros. The two themes which we have in the Bracha of Shofros in the Shemoneh Esrei is either the Shofar of Matan Torah or the Shofar of Yemos HaMashiach of והיה ביום ההוא יתקע בשופר גדול. Again, both of which are Malchus as well. So Be'emes when the Gemara explains הני עשרה מלכויות כנגד מי, the Gemara is really explaining the Asara zichronos, Asara shofros as well. Now the fact that Malchus manifests itself through Bechira through Bechiras Yisrael in the third Bracha in the Bracha of Kedushas Hashem so the לדור ודור המליכו לאל כי הוא לבדו מרום וקדוש. The Rav Zichrono Livracha used to suggest I think it was by way of Hashara that the לדור ודור המליכו לאל was Rabbi Yochanan Ben Nuri's Hachdamas HaMalchiyos right the Mishna on Lamed Beis in Rosh Hashana has a Machlokes whether or not you integrate Malchiyos into the Bracha of Kedushas HaYom which is of course what we do the opinion of Rabbi Akiva or whether Malchiyos is supposed to be integrated into the Bracha of Kedushas Hashem which was the opinion of Rabbi Yochanan Ben Nuri. So when we have Malchiyos in Kedushas HaYom we have a Hachdamas HaMalchiyos the Hachdamas HaMalchiyos is Aleinu Leshabeach that's our Hachdamas HaMalchiyos. So what was Rabbi Yochanan Ben Nuri's Hachdamas HaMalchiyos? Rabbi Yochanan Ben Nuri's Hachdamas HaMalchiyos the Rav said he thinks maybe that's what the Ledor Vador is. And even though we don't Pasken like Rabbi Yochanan Ben Nuri the point is like this. What's the whole Machlokes Rabbi Yochanan Ben Nuri and Rabbi Akiva about? That Be'emes that Be'emes everyone agrees right the Gemara in Brachos says that Kol Hashana Kula a person is supposed to be Chosem in the third Bracha Hakeil Hakadosh in Aseres Yimei Teshuva a person is Chosem HaMelech Hakadosh. So by virtue of that change which everyone agrees to Rabbi Akiva also agrees to the Bracha of Kedushas Hashem is a Bracha of Malchiyos is a Bracha of Malchiyos. Me'idach Gisa what is the Kedushas HaYom of Rosh Hashana? What's the Kedushas HaYom of Rosh Hashana? Kedushas HaYom of Rosh Hashana is Malchiyos that Rosh Hashana is a Yom Hachtara. That's what the Rav used to quote from Reb Chaim that Reb Chaim was of the opinion that if a person be it in in Maariv Shacharis Mincha be it in Kiddush not only in Mussaf what happens if a person would say the Chasima of of the Bracha Emtzais and would leave out the מלך על כל הארץ and would only say מקדש ישראל ויום הזכרון. So some Poskim say that the מלך על כל הארץ is only Meakev by Mussaf by Mussaf where this is a Chasima not only of Kedushas HaYom but is a Chasima of Malchiyos as well then the מלך על כל הארץ is Meakev. But by Shacharis by Mincha it's just the Chasima of the Bracha Kedushas HaYom so מלך על כל הארץ is not Meakev. And Reb Chaim said no it's Meakev in all the in all the Shemoneh Esreis it's Meakev in Kiddush also because the Kedushas HaYom is Malchiyos. Okay the Din is that that we have the full-blown presentation Davka in Mussaf but the Kedushas HaYom is Malchiyos. So Be'emes the Machlokes Rabbi Yochanan Ben Nuri and Rabbi Akiva is which of the two Brachos because they're both Brachos of Malchiyos. The Bracha of Kedushas Hashem is a Bracha of Malchiyos the Bracha of Kedushas HaYom is a Bracha of Malchiyos. So in which of these two Brachos of Malchiyos do we have our full-blown presentation of Malchiyos? So that's why even though we Pasken like Rabbi Akiva it's not it's not surprising it's not unusual that that we should be left with what might have been Rabbi Yochanan Ben Nuri's Hachdamas of his Malchiyos because we agree that we agree that Kedushas Hashem is a Bracha of Malchiyos. Only thing is Rabbi Akiva says the full-blown Malchiyos Zichronos and Shofros should be in consecutive Brachos. Al Kol Panim that's what the Rav used to suggest that the לדור ודור המליכו לאל that we have in the Bracha of Kedushas Hashem was Rabbi Yochanan Ben Nuri's Hachdamas HaMalchiyos. So what do we say in לדור ודור המליכו לאל? So we have

ובכן יתקדש שמך ה' אלוקינו על ישראל עמך על ירושלים עירך ועל ציון משכן כבודך.

So how is that the the follow-up to Malchiyos? Meila the next paragraph of

ובכן תן פחדך ה' אלוקינו על כל מעשיך ואימתך על כל מה שבראת וייראוך כל המעשים וישתחוו לפניך כל הברואים ויעשו כולם אגודה אחת לעשות רצונך בלבב שלם כמו שידענו ה' אלוקינו שהשלטן לפניך.

That's Malchiyos. But what's the Uvechen Yiskadesh Shimcha? So the hem hem Hadvarim which what we're talking about that Bechiras Yisrael is Malchiyos. Bechiras Yisrael was Besha'ato and remains Giluy Malchuso. So therefore the first Bakasha that we have as part of the Malchiyos לדור ודור המליכו לאל is let that let that feature let that element of of Malchiyos be recognized ובכן יתקדש שמך ה' אלוקינו but then the Malchus... this is also Hakadosh Baruch Hu's malchus is over the entire world וכן תן פחדך ה' אלוקינו. Now now that that paragraph of the Shemoneh Esrei also brings into sharp focus so we said that malchiyos is a yachas. A yachas to Hakadosh Baruch Hu. The primary emotion or or experience or attitude associated with malchiyos, so we know מלכותא דארעא כעין מלכותא דרקיעא. So Chazal tell us שום תשים עליך מלך shetehei imaso alecha. That the defining the defining attitude of the relationship between the subjects and the melech is eimah. A sense of awe. And so too וכן תן פחדך ה' אלוקינו veyira'ucha kol hama'asim. But the emes is that the yira really bespeaks something even more basic and even more profound. What does it mean when we say וישתחוו לפניך כל הברואים? So we know the Gemara tells us in Megilla that hishtachavah is pishut yadayim veraglayim. It means prostration. Not not sort of the the lesser degrees of kriya but pishut yadayim veraglayim. What does pishut yadayim veraglayim represent? It represents total hisbatlus. A person just bows like this, okay, there's submissiveness. Submissiveness. But when there's a pishut yadayim veraglayim, so that reflects total hisbatlus. So the שום תשים עליך מלך shetehei imaso alecha, so כלפי הקדוש ברוך הוא veyira'ucha kol hama'asim. Veyira'ucha kol hama'asim and that eimah, that eimah should involve a recognition of total hisbatlus before Hakadosh Baruch Hu. And that's ultimately what we seek in being machtir Hakadosh Baruch Hu. There's no no full-fledged malchiyos, no hachtara of Hakadosh Baruch Hu without that sense of eimah of veyira'ucha kol hama'asim and that sense of hisbatlus mitzideinu. To be mamlich Hakadosh Baruch Hu means to have this sense of eimah, of the yira, of hisbatlus. Ein od milvado is a pasuk of malchiyos because what malchiyos says is that there's total bitul, total hisbatlus כלפי הקדוש ברוך הוא. This accounts for just review briefly what we spoke about Shabbos almost two weeks ago, a week and a half ago or so. We said that there is a paradox on Rosh Hashana that on Rosh Hashana on the one hand it's a yom hadin. Nothing demands teshuva more than din. It's the first day of aseres yemei teshuva and me'idach gisa. Despite the fact that the Rambam says that vidui is me'akev in teshuva, there's no vidui on Rosh Hashana. Not only is there no scheduled vidui, but there isn't supposed to be vidui. So we understand the fact that there's no vidui on Rosh Hashana because when you're being machtir Hakadosh Baruch Hu, the very mention, the very allusion of cheit detracts from that hamlocha. That there's a hava amina of cheit, that there's a musag of cheit already detracts from being mamlich Hakadosh Baruch Hu. So that's why there can't be vidui on Rosh Hashana. But there can't be vidui, but we have to do teshuva. So what's the kasuv hashlishi? So we said that the kasuv hashlishi is provided by the Gemara in Shabbos. The Gemara in Shabbos says that

כל המשמר שבת כהלכתה אפילו עובד עבודה זרה כדור אנוש. שנאמר שומר שבת מחללו. אל תקרי מחללו אלא מחול לו.

So what emerges, the same kasha in that Gemara in Shabbos. How can it be that a meshamer Shabbos ke-hilchaso אפילו עבד עבודה זרה כדור אנוש מוחלין לו, but the Rambam says that a vidui devarim is me'akev in hasagas mechila in hasagas kappara? So the answer is, apparently there are two tracks to attaining mechila ve-khappara. There's a track of teshuva and there's another track. So the same way there's another track of Shabbos, there's another track of Rosh Hashana as well. What is that other track? So there's one way a person attains mechila, slicha, ve-khappara al yedei teshuva. There's another way a person attains mechila, slicha, ve-khappara al yedei malchiyos. And be-emes the din that

כל המשמר שבת כהלכתו אפילו עבד עבודה זרה כדור אנוש מוחלין לו

is hu hadin, hu hatam to malchiyos of Rosh Hashana. Again, Shabbos is malchiyos, Shabbos is Yom HaShevi'i, lekha Hashem hamamlakha is the seventh mida. Again, Rav Pinkus is ma'arich in this in his kuntres. ישמחו במלכותך שומרי שבת. So malchiyos is another track. There's a track of hasagas kappara, mechila, slicha, ve-khappara al yedei teshuva. In that track vidui is me'akev. But there's another track for השגת מחילה סליחה וכפרה and that's through malchiyos. malchiyos on Rosh Hashana, malchiyos on Shabbos is a track for השגת מחילה סליחה וכפרה because whatever chet represents, when a person follows the atzas hayetzer hara, so basically what he says is "I'm following my ratzon neged רצון הקדוש ברוך הוא". If a person is zoche to really be mekayem malchiyos, if a person on Rosh Hashana, if a person is really zoche to be meshamer Shabbos ke-hilchaso which means not just not doing melakha and not just making kiddush, but tapping into the ישמחו במלכותך שומרי שבת. So that malchiyos is a hisbatlus. That hisbatlus is a tikun. That hisbatlus is the response to chet. chet means that my ratzon, my ratzon overrides rachmana litzlan HaKadosh Barukh Hu's ratzon. That's what every chet reflects. Every chet is a statement that my ratzon, my ratzon overrides HaKadosh Barukh Hu's ratzon. So the answer to that on Rosh Hashana is malchiyos. malchiyos is an inyan of hisbatlus וישתחוו לפניך כל הברואים. So malchiyos is a yachas. There's zemanim of malchiyos and in particular it's a yachas of yira and hisbatlus. The Ramban says the Torah doesn't tell us openly what Rosh Hashana's about. Torah doesn't tell us openly that Rosh Hashana's a Yom HaDin. It's a common motif in the sefarim that yira is associated with tzimtzum. yira is associated with recoiling, with withdrawing, with pnimiyus. The reason the Torah doesn't tell us, or the significance that the Torah doesn't tell us openly about Rosh Hashana, is because in so doing the Torah is telling us volumes about what the avoda of Rosh Hashana is. The same way we don't find openly, explicitly, outwardly what Rosh Hashana is in the Torah, it's because the avoda of Rosh Hashana is an avoda pnimis. It's because the malchiyos of Rosh Hashana is one which happens inwardly. It's the essence of the malchiyos is that tzimtzum, that withdrawal, that recoil because of the yira, because of the hisbatlus. So mimmela the Torah says if you want to understand what the avoda of Rosh Hashana is, so realize that the Torah doesn't describe it openly. wasn't describe it the outwardly. Because the avodah of Rosh Hashanah is that avodah of pnimiyus, that tzimtzum, that recoiling mehadar ga'on uzo. But is it really possible, halacha lema'aseh, is it really possible for us to live up to this mitzvah of malchiyos? So there's a gevaldige diyuk in the Gemara earlier in tes zayin of אמרו לפני מלכויות כדי שתמליכוני עליכם. If you look at the Gemara in context, so this is part of a whole series of

אמר רבי יהודה משום רבי עקיבא. מפני מה אמרה תורה הביאו לפני עומר בפסח מפני שהפסח זמן תבואה הוא. אמר

Hakadosh Baruch Hu

הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות. ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא. אמר

Hakadosh Baruch Hu

הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן. ומפני מה אמרה תורה נסכו מים בחג. אמר

Hakadosh Baruch Hu

נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה. ואמרו לפני בראש השנה מלכויות זכרונות ושופרות מלכויות כדי שתמליכוני עליכם וכולו.

So there's something, there's something which doesn't read straight in the imru lefanai malchiyos. In every other case it's בפסח אמרה תורה הביאו לפני עומר. You do this, Hakadosh Baruch Hu says you do this, this is a zechus that I will respond to. You do this, haviu lefanai omer and in response to that יתברך לכם תתברך לכם תבואת השדה. Alright, the Gemara sort of formulates it in the passive but obviously it doesn't happen me'eleha. Hakadosh Baruch Hu does it. So that's what Rabbi Akiva is describing, that at each time when we need a zechus that Hakadosh Baruch Hu will respond to, so Hakadosh Baruch Hu gave us that zechus. On Pesach we're nidon al hatvua. Hakadosh Baruch Hu gave us the zechus of minchas ha'omer. And on Shavuos we're נידון על פירות האילן. So Hakadosh Baruch Hu gave us the zechus of shtei halechem. You bring the shtei halechem, I'll respond by being מברך לכם פירות האילן. You do the nisach hamayim, I, Hakadosh Baruch Hu says, I'll respond by being

מברך לכם גשמי שנה. אמרו לפני מלכויות בראש השנה כדי שתמליכוני עליכם

is just circular. אמרו לפני מלכויות בראש השנה so that you will have said מלכויות לפני בראש השנה. So al korchacha the pshat is not the way we think it is. אמרו לפני מלכויות בראש השנה כדי שתמליכוני עליכם means that the emes is no. The emes is that none of us are equal to the task of really fully feeling malchus shamayim. The same way none of us are in a position to assure bracha on the tvua shebasados, on the peiros ha'ilan, on the gishmei hashana. So says Hakadosh Baruch Hu, I'll give you a zechus. Just say the malchiyos. Do your best, do your best to say the malchiyos. Do your best to be mamlich mi, ein hachi nami, can you do it on your own adequately? Can you on your own really achieve what's necessary for malchiyus? You can't. But imru lefanai malchiyos. Say the malchiyos belev shalem. To the best of your ability be mis'ametz to feel that eima veyira vafachad of malchus shamayim. Do your best to feel that hisbatlus. Will that be good enough? No, it won't. But imru lefanai malchiyos kedei, the same way your nisach hamayim, that doesn't guarantee anything. But I'll respond to the nisach hamayim, I'll be mevarech gishmei shana. So too Hakadosh Baruch Hu says, imru lefanai malchiyos. You do your best, be mis'ametz to fear the yira, to feel the hisbatlus, to recognize what malchus shamayim means, to be מבטל רצונך מפני רצונו. Do your best, it won't be adequate. But אמרו לפני מלכויות בראש השנה כדי שתמליכוני עליכם. That Hakadosh Baruch Hu says bizchus your saying malchiyos then I'll respond and I will let you feel and I will let you ex— experience a real measure, a full measure of Malchos Shamayim. The Ribono Shel Olam should help each of us individually, collectively, to say malchuyos, to mean the malchuyos, to feel the malchuyos, and to be zoche to the havtacha of kedei shetamlichuni aleichem. A gut yohr, ksiva v'chasima tova, l'chaim.