Kingdoms, Memories & Shofars – Nitzavim - Vayeilech
This shiur is dedicated לעילוי נשמת אמי מורתי פסיה דבורה בת אליעזר מאיר ז"ל
אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי ה' אֱ-לֹקֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל. (דברים כט, ט)
Parshat Nitzavim is always the Shabbat before Rosh Hashana and the hint to this is in the first passuk. The Zohar Hakadosh says that when it says הַיּוֹם in the psukkim, it is referring to Rosh Hashana. I would therefore like to explore a Rosh Hashana related subject in this shiur.
אָמַר הקב"ה הָבִיאוּ לְפָנַי עֹמֶר בַּפֶּסַח כְּדֵי שֶׁתִּתְבָּרֵךְ לָכֶם תְּבוּאָה שֶׁבַּשָּׂדוֹת .... הָבִיאוּ לְפָנַי שְׁתֵּי הַלֶּחֶם בַּעֲצֶרֶת כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם פֵּרוֹת הָאִילָן .... נַסְּכוּ לְפָנַי מַיִם בֶּחָג כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם גִּשְׁמֵי שָׁנָה .... וְאִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכֻיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, מַלְכֻיּוֹת כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת כְּדֵי שֶׁיַּעֲלֶה זִכְרֹנְכֶם לְפָנַי לְטוֹבָה, וּבַמֶּה - בַּשּׁוֹפָר. (גמרא, ראש השנה טז, א)
אָמַר רַבִּי עֲקִיבָה, אָמְרָה תּוֹרָה: הֲבֵא עֹמֶר שְׂעוֹרִין בַּפֶּסַח, שֶׁהוּ פֶּרֶק שְׂעוֹרִין,כְּדֵי שֶׁתִּתְבָּרַךְ לָכֶם תְּבוּאָה. הֲבֵא חִטִּים בִּכּוּרִים בָּעֲצֶרֶת, שֶׁהוּא פֶּרֶק אִילָן, כְּדֵי שֶׁיִּתְבָּרְכוּ עָלֶיךָ פֵּרוֹת אִילָן. הֲבֵא נִסּוּךְ הַמַּיִם בֶּחַג, כְּדֵי שֶׁיִּתְבָּרְכוּ עָלֶיךָ מֵי גְשָׁמִים. אִמְרוּ לְפָנָיו מַלְכִיּוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת. מַלְכִיּוֹת, כְּדֵי שֶׁתַּמְלִיכוּהוּ עֲלֵיהֶם; זִכְרוֹנוֹת, כְּדֵי שֶׁיָּבֹא זִכְרוֹנְכֶם לְטוֹבָה לְפָנָיו; שׁוֹפָרוֹת, כְּדֵי שֶׁתַּעֲלֶה תְּפִלַּתְכֶם בִּתְרוּעָה לְפָנָיו. (תוספתא, ראש השנה א, יב)
During Musaf on Rosh Hashana we recite three sets of passages, each with its own bracha and accompanying shofar blasts – מַלְכוּיוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת. In this shiur we will explore the purpose and meaning of these three centerpieces of the tefilla.
If not for the Gemara and Tosefta above, how would we even know that we need to recite these three subjects in Musaf? The passuk בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ (ויקרא כג, כד) alludes only to זִכְרוֹנוֹת (זִכְרוֹן) and שׁוֹפָרוֹת (תְּרוּעָה). The subject of מַלְכוּיוֹת is not mentioned in the passuk, so why say מַלְכוּיוֹת at all? There are some opinions that מַלְכוּיוֹת was first introduced only during Bayit Sheini. The topic of מַלְכוּיוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת is multifaceted and complicated. Whether including them in the tefilla is דְּאוֹרָיְתָא or דְּרַבָּנַן? What their exact placement should be? etc. These are a few of the many aspects discussed by Chazal, the Rishonim and Acharonim.
In this shiur I would like to focus on one specific approach, that of R' Yosef Elbo, (one of the Rishonim, Spain, 14th century), in סֵפֶר הָעִקָּרִים.
Most of us are familiar with the Rambam's Thirteen Principles of Faith, the י"ג עִקָּרִים, recited every day after Shacharit. According to R' Yosef Elbo there are not thirteen principles, but only three! According to his שִׁיטָה, the Rambam's thirteen are sub-branches of these three. R' Yosef Elbo's three principles are –
It may seem a strange topic to discuss for Rosh Hashana, until you read on. R' Yosef Elbo equates these three principles with מַלְכוּיוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת, as follows -
מַלְכוּיוֹת = מְצִיאוּת ה'
זִכְרוֹנוֹת = הַשְׁגָּחָה לַשָּׂכָר וְעֹנֶשׁ
שׁוֹפָרוֹת = תּוֹרָה מִן הַשָּׁמַיִם
Applying this principle, let us study each one in turn and hopefully acquire a deeper understanding of the essence of tfilat Musaf on Rosh Hashana.
מְצִיאוּת ה' means the "reality of HKB"H" - the recognition that HKB"H exists and that everything exists by virtue of Him, that nothing is random, it is all part of HKB"H's plan. What do we mean when we say HKB"H is "real"? Is it a physical kind of real, something tangible, that has form, that can be seen, felt, heard etc.? When we daven to HKB"H on Rosh Hashana, where do we direct our tefilot? Do we imagine that there is some "place" where HKB"H resides, like "up in Heaven" (as opposed to down here)?
In truth, our human intellect cannot comprehend the "reality" of HKB"H, His essence. Despite that, we must do our best to conceptualize HKB"H within the confines of our human understanding, with the realization that this is a narrow conception. HKB"H is not limited by physical form, time or place. One of HKB"H's names is הַמָּקוֹם, "The Place", because HKB"H is not in one or more "places", HKB"H Himself is "The Place" in which everything else exists. HKB"H is infinitely large and infinitely small and at the heart of the fabric of matter, from the biggest solar system to the smallest neutrino (look it up on Google). The notion of Yonah Ha'Navi (which we read on Yom Kippur) trying to "run" from HKB"H is ludicrous. Where can you run to that HKB"H is not? The notion that we can sin and HKB"H won't "know", is similarly ludicrous. HKB"H is "The Place" which is all encompassing and there is nowhere "out of" or "away from" "The Place". HKB"H envelops us, He is in us, He "is".
The meaning of the "reality of HKB"H", in R' Yosef Elbo's context, is acceptance that everything we perceive, see, feel, smell, taste, hear etc. exists by virtue of HKB"H and is created by Him.
In order to enable free will, HKB"H "hides" Himself in His Creation. "Hide" is not really an appropriate word, how do you hide the planet Saturn or the sun? When I say "hide", I mean behind a "concept", for example "The Laws of Nature". By hiding behind this "concept", HKB"H enables a person to "see" Him, or not. A person can choose to recognize the "reality of HKB"H", or relegate it to the "concept" – "G-d is not doing that, that is just a 'law of nature', that is just the way things are!"
The first foundation principle of faith מְצִיאוּת ה' is that regardless of whether a person recognizes the "reality of HKB"H" or not, HKB"H "is".
According to the opinion that מַלְכוּיוֹת was only added to the tefilla during Bayit Sheini, it was not necessary to remind of us of מְצִיאוּת ה' in the tefilla in Bayit Rishon, because the Shechina of HKB"H was openly visible in the Beit HaMikdash. However, from Bayit Sheini onwards, HKB"H's Shechina was no longer present.
When we crown HKB"H as King on Rosh Hashana, it is not that we are "appointing" HKB"H to be king over us (actually this is a debate between R' Akiva and R' Yochanan ben Nuri, Mishna Rosh Hashana 4, 5), but rather that we are recognizing the fact that HKB"H is King, not only over us, but over everything. HKB"H is King, whether we recognize Him or not, אֲדוֹן עוֹלָם אֲשֶׁר מָלַךְ, בְּטֶרֶם כָּל יְצִיר נִבְרָא, but our declaring Him as our King, is a statement, enlightenment for humanity to follow suit. This is the essence of מַלְכוּיוֹת.
In the quotes from the Gemara and Tosefta above, the reason given for reciting מַלְכוּיוֹת is to crown HKB"H over ourselves, not over anyone else or anything else. Hang on a second, you may say, in the tefilla on Rosh Hashana we say מְלוֹךְ עַל כׇּל הָעוֹלָם כֻּלּוֹ בִּכְבוֹדֶךָ, that we want to crown HKB"H over the whole world! The answer is that ultimately, we do want to crown HKB"H over the whole world, but that cannot be done by dictating to others. The only way to achieve that is to crown HKB"H over ourselves, transforming ourselves into more elevated beings, teaching by example. Then and only then, others will follow suit, until the entire world crowns HKB"H.
Most people don't have a problem crowning HKB"H over everything or everyone else except themselves, but when you suggest they crown HKB"H over themselves, becoming totally subservient to HKB"H, that is met with hesitancy. This is the ultimate challenge on Rosh Hashana.
When we stand before HKB"H on Rosh Hashana and Yom Kippur, it is with a greater sense of awe than the rest of the year, but even so, very few of us truly achieve the required awe. When we stand before HKB"H and begin to recite the Amidah, saying הָאֵ-ל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, אֵ-ל עֶלְיוֹן, our knees and our entire bodies should be trembling and shaking!
Imagine yourself in a spaceship orbiting the sun and suddenly a solar flare explodes inches from the spaceship. Would you tremble? Would you shake in fear? Most certainly you would! Now imagine standing before HKB"H, who created the sun and the solar flare, אֵ-ל עֶלְיוֹן!! Not only should that make you shake and tremble, it should paralyze you! You are standing in judgement before HKB"H who is נּוֹרָא! so awesome that it defies imagination.
Think of and feel your heart beating quickly. Now imagine that HKB"H, who created you (and your heart), in the blink of an eye (chas vechalila) can stop sending electrical impulses that cause your heart to beat. One second you are here and the next second you could be עָלָיו/ה הַשָּׁלוֹם! Would you shake? Would you tremble?
This is the degree of awe we need to muster when we stand before HKB"H! Were it not for the following verse גּוֹמֵל חֲסָדִים טוֹבִים, וְקוֹנֵה הַכֹּל, וְזוֹכֵר חַסְדֵי אָבוֹת, וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה, we would remain paralyzed! HKB"H is AWESOME (not the American slang version), but He is also benevolent, kind and loving. For that we should rejoice – to have a King that is All Powerful, that nothing is beyond Him, and at the same time Who loves us dearly. This is what is meant by the expression גִּלּוּ בִּרְעָדָה, that on Rosh Hashana we need to stand before HKB"H with a combined sense of awe and joy.
If we make a concerted effort, we may be able to attain that frame of mind on Rosh Hashana, but that is not the trick. The trick is to sustain that - year-round. Every time we say the Amidah, be it on Shabat or even on a weekday, we are standing before the same G-d. This is what it means to crown HKB"H over us. To take the same awe of Rosh Hashana forward, throughout the year, to remember before Whom we are standing and not to let our minds wander. It is a constant challenge to focus on actually – communicating with HKB"H, without distractions.
The second principle is הַשְׁגָּחָה לַשָּׂכָר וְעֹנֶשׁ. If the first principle above defines the "framework", this second principle defines where we fit in the framework. The purpose HKB"H created the universe was for us humans, everything in HKB"H's creation was for us. This second principle defines our place in the Creation, our purpose and this is based on "consequences". HKB"H created humans with free choice, the choices we make and our resulting actions, or lack thereof, have consequences. If we make the right choice, we are rewarded, if we make the wrong choice, we are punished. HKB"H is benevolent and loving, He wants us to make the right choices – for our own good, not His. Like a father punishes his son when he does something naughty, to teach him, so too does HKB"H punish us when we make a bad choice. HKB"H, like a human father, eventually carries us to our allotted destination, the question is how we arrive there – willingly (אֲחִישֶׁנָּה), or kicking and screaming (בְּעִתָּהּ).
Unfortunately, things are not that simple. To ensure free choice, HKB"H has to counterbalance the desire to make the right choice, by giving us a yetzer harah. Combatting the yetzer harah is a lifelong battle.
Our greatest weapon against the yetzer harah is gratitude. Everything we are and have, everything we value and hold dear - is by virtue of HKB"H. What kind of person spits in the face of their benefactor? Would you dare insult your employer to his face – the person who pays your salary? Such a notion is unthinkable – it would be like shooting yourself in the foot (or worse). So how do we have the audacity to "spit in the face" of (sin against) our Creator, the One who has given us everything we have? Basic decency dictates that we should have gratitude, not disdain. HKB"H gave us life, our bodies as a gift! And we are using that to sin against Him? When one adopts such a mindset, sinning is no longer so easy, it is indecent, despicable!
Another facet of the principle of הַשְׁגָּחָה לַשָּׂכָר וְעֹנֶשׁ is הַשְׁגָּחָה. HKB"H is constantly watching over us, looking out for us and trying to steer us on the straight and narrow. If we perceive that everything HKB"H does is for our benefit כָּל דַּעֲבִיד רַחֲמָנָא לְטָב עָבִיד, then even punishments and tests are expressions of that love, to cleanse our neshamot from sin.
זִכְרוֹנוֹת in Musaf relates the series of choices mankind made throughout history and their consequences, all the time with an eye on the final destination, the Mashiach and the Geulah. The ultimate lesson of זִכְרוֹנוֹת is to accept our fallibility, that in all likelihood we will mess up, at one stage or another and that has consequences. We have the opportunity to fix those mistakes by doing tshuva, but to wipe the slate clean sometimes requires punishment and/or tests. Accepting these consequences with equanimity and understanding that they are the exact prescription to correct the malady, is the challenge of זִכְרוֹנוֹת.
The third and final principle is תּוֹרָה מִן הַשָּׁמַיִם. If the first principle defines the framework of Creation and the second principle defines where we fit into the framework, this, the third principle - defines how we fit into the framework. It is all well and good that HKB"H requires us to make the right choices, but how do we do that? We need instructions, guidelines. The Torah is the set of instructions how to make the right choices and how to act and behave correctly following those choices (gratitude above, is but one of these guidelines).
The Torah is a text. However, what distinguishes it from any other texts that exist in the world (like, lehavdil, Shakespeare, Tolstoy, the New Testament, the Koran, etc.), is that the Torah is not man made, it was created by HKB"H Himself. As such, it has certain properties that can never exist in a man-made text. It is encoded with a Divinely intricate code that no man (or computer) could ever contrive. As such, every single letter in the Torah has a key role in the code, every קוֹץ on every כֶּתֶר on top of the letters is part of that code, the sequence and order of the letters, the organization and spacing, etc. all have a vital function in this Divine code.
The next two volumes, Nevi'im and Ktuvim are also included in the Tanach (have you ever wondered why specifically those books and none after them?), because they are also the Divine word of HKB"H communicated through His prophets. After prophecy ceased, the Tanach ended. There are many other erstwhile publications that succeeded the Tanach, but they are man-made, written by man and do not have that Divine secret code embedded in the text. Using the standard methodologies on the Mishna Torah of the Rambam, for example, will not produce any results.
It can be proven (using statistical methods) that the Tanach is unique in this regard, that using a fixed set of methodologies, only in the Tanach do you achieve such a high correlation of associations between the subject matter in the passuk and the halachic derivations thereof. Running a similar statistical analysis on any other text reveals gibberish. Bli neder, I will devote an entire shiur to this subject in the future.
The methodologies of analyzing psukkim in the Tanach, פְּשָׁט, רֶמֶז, דְּרוּשׁ, סוֹד (making up the abbreviation פרדס), including the sub-methodologies of the Thirteen Principles of Logic, Gematria, Rashei Teivot, Sofei Teivot, אתב"ש and others, enable us to derive the entire set of 613 mitzvot in the Torah, including their myriad halachic details, from the Tanach text alone. In other words, the Oral Law, is a derivation of the Tanach - using the defined methodologies. The Gemara (Tmura 17a) says that during the days of mourning for Moshe Rabbeinu, Am Yisrael forgot 3000 (another opinion says 1700) halachot that he had taught them. Later, along came the Shofet Otniel ben Knaz and relearned them, using the various methodologies.
The Torah was given in its entirety to Moshe on Har Sinai by HKB"H, including all the derivations - the Oral Law. The Gemara (Menachot 29b) however, tells how HKB"H showed Moshe the Beit Midrash of Rebi Akiva who was learning intricacies of halacha from the crowns on top of the letters in the Torah and Moshe did not understand a word of what R' Akiva was saying. Moshe was very perturbed by this, until he heard one of R' Akiva's students asking what the source of the halacha was. R' Akiva replied – it is הֲלָכָה לְמֹשֶׁה מִסִּינַי. This placated Moshe, because he understood that the Torah is infinite in its complexity and that even though he did not understand the chidushim of R' Akiva, they were all part and parcel of the same Torah that he received on Har Sinai, they just had to wait a few generations to see the light of day and emerge in the world. Similarly with all the subsequent "chidushim" in the Torah by Chazal, the Rishonim, Acharonim – this accumulation of knowledge over the millennia is in fact all embedded in the original Torah text, it just has to wait for the right time in history (and the appropriate person) to bring them out. This is the concept of כְּכֹל אֲשֶׁר יוֹרוּךָ.
The principle of תּוֹרָה מִן הַשָּׁמַיִם is a recognition and celebration of this incredible gift that HKB"H gave to us, the גְּמִילוּת חֲסָדִים He bestowed upon us by allowing us to eat from the fruit of the עֵץ הַחַיִּים, the Torah – originally in Gan Eden and then again at Har Sinai.
שׁוֹפָרוֹת in Musaf focuses on Matan Torah that resounded to the sound of the shofar. If we would have followed the plan, Matan Torah would have been the Geulah. However, since we sinned with עֵגֶל הַזָּהָב, we need to wait for the second shofar to be blown in the time of Mashiach, to herald the final Geulah.
מַלְכוּיוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת are the עִקָּר of our avodah דְּאוֹרָיְתָא on Rosh Hashana - reciting the ten psukkim of מַלְכוּיוֹת, the ten psukkim of זִכְרוֹנוֹת and the ten psukkim of שׁוֹפָרוֹת accompanied by their associated shofar blasts. Of the 100 blasts, the shofar blasts in Musaf are the essence of blowing the shofar - this is what the Gemara and Tosefta above are saying. (This year, since the first day of Rosh Hashana is on Shabbat, we do not blow the shofar on the first day, for fear that someone might carry a shofar where there is no eruv and be mechalel Shabat, chas veshalom. How can we have Rosh Hashana without the saving properties of the shofar? The answer is that the power of Shabbat substitutes for the power of the Shofar [Bnei Yissaschar]). Each set of ten psukkim symbolizes the Ten Sfirot, another blueprint for Creation. When the צִבּוּר sings "וְנֶאֱמַר וְנֶאֱמַר וְנֶאֱמַר...", and we recite the psukkim, it is not just a "catchy tune", it is a celebration of the essence of Rosh Hashana!
The number "three" above is not incidental. Whenever you mention that number it automatically conjures up associations. The first and most obvious of which are the three Avot.
Although each of the three Avot embodied all three above principles and lived by them, each forefather placed extra emphasis on and is forever remembered by one specific principle, it is their calling card!
Avraham Avinu is מַלְכוּיוֹת/ מְצִיאוּת ה'. Avraham was the first human in the twenty generations following the sin of Adam Harishon, to restore מְצִיאוּת ה' to the world and crown HKB"H as King.
Yitzchak Avinu is שׁוֹפָרוֹת/ תּוֹרָה מִן הַשָּׁמַיִם. Yitzchak was meant to be the sacrifice in the Akeida, but at the last instant HKB"H substituted a ram in his stead. From this ram were derived two Shofarot. The first was blown at Har Sinai when we received the Torah and the second will be blown in the time of the Geulah to herald תְּחִיַּת הַמֵּתִים.
Yaakov Avinu is זִכְרוֹנוֹת/ הַשְׁגָּחָה לַשָּׂכָר וְעֹנֶשׁ. It was Yaakov's sons who committed the first of the two iconic, cardinal sins of Am Yisrael (that the satan is constantly using against us) – the selling of Yosef. The consequences of this gave rise to galut, Geulah and the two Mashiachs - ben Yosef and ben Yehuda/David.
(Other Mefarshim, e.g. R' Tzadok HaKohen from Lublin, associate the Avot with the three principles in a different order, but the above order appears to me to be the most correct).
We now understand why the special korban of Rosh Hashana is as it is. The first passuk referring to the korban brought on Rosh Hashana in parshat Emor (Vayikra 23, 25) doesn't detail what the korban is, it just says אִשֶּׁה לַה'. However, parshat Pinchas (Bamidbar 29, 2) details exactly what is in this korban - פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה. Each of the elements of the korban corresponds to one of the three principles and one of the Avot.
The פַּר בֶּן בָּקָר is brought to symbolize Avraham and מַלְכוּיוֹת. Avraham wanted to prepare three calf tongues for the angels, but one of the calves ran away and Avraham chased after it and that is how he discovered Me'arat HaMachpela (Pirkei D'Rebi Eliezer 36). The פָּר/שׁוֹר is king of the domesticated animal kingdom and is one of the legs of the כִּסֵּא הַכָּבוֹד.
The אַיִל אֶחָד is Yitzchak and שׁוֹפָרוֹת, from the Akeida.
The כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה are Yaakov. Yaakov is all about sheep, with Lavan, building Sukkot, etc. Why seven? To atone for the seven times Yaakov bowed down to Eisav and caused the destruction of the Batei Mikdash. Consequences.
Another parallel are the three כֵּלִים in the Heichal of the Beit Hamikdash.
The Shulchan Lechem HaPanim symbolizing מַלְכוּת is מַלְכוּיוֹת.
The Menorah, symbolizing the Oral Torah is שׁוֹפָרוֹת.
The Mizbach HaKetoret that atones for the sin of selling Yosef is זִכְרוֹנוֹת.
Simlarly, the Mishna of Shimon Hatzaddik in Pirkei Avot (1, 2) עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת הַחֲסָדִים corresponds to our three principles –
גְּמִילוּת חֲסָדִים is מְצִיאוּת ה'
עֲבוֹדָה is הַשְׁגָּחָה לַשָּׂכָר וְעֹנֶשׁ
תּוֹרָה is תּוֹרָה מִן הַשָּׁמַיִם
They are the same principles, the same motif, repeated throughout.
R' Yosef Elbo is in fact telling us that every element in the Torah - every mitzva, every halacha, etc. is designed according to the blueprint of the three primary principles of faith. This blueprint is in fact - "The Meaning of Life", our very reason for existence.
It is meant to be applied de facto in every breathing moment of our lives, in every action we perform, in every thought we have. However, on one day of the year, we not only apply it - we celebrate it! That day is Rosh Hashana and the ceremony of celebration is reciting מַלְכוּיוֹת, זִכְרוֹנוֹת וְשׁוֹפָרוֹת, which are simply synonyms for the three principles. We stand in judgement before HKB"H on this day, the day He created the world and vow to abide by these three principles.
If we do so, HKB"H will forgive all our sins and bless us with all the things the Kohen Gadol requested from HKB"H in his tfila –
יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱ-לֹקֵינוּ שֶׁתְּהֵא שָׁנָה זוֹ הַבָּאָה עָלֵינוּ גְּשׁוּמָה וּטְלוּלָה וּשְׁחוּנָה שְׁנַת שֹׂבַע שְׁנַת רָצוֹן שְׁנַת בְּרָכָה שְׁנַת מַשָּׂא וּמַתָּן שָׁנָה שֶׁלֹּא יִצְטָרְכוּ עַמְּךָ בֵּית יִשְׂרָאֵל לְפַרְנָסָה זֶה לְזֶה וְלֹא לְעַם אַחֵר וְשֶׁלֹּא יַגְבִּיהוּ שְׂרָרָה זֶה עַל זֶה.
Never before have we been in such urgent need of all that. It is my fervent prayer that we should all be zocheh to all the above blessings and that HKB"H should open the gates of prayer to us, forgive all our sins against Him and against one another and open for us the door of Geulah this coming year תשפ"ד, תִּהְיֶה שְׁנַת פְּתִיחַת דְּלָתוֹת.
Amen kein yehi ratzon.
I want to wish you all a Shana Tova, Ketiva ve'Chatima Tova, le'Altar le'Chayim Tovim and especially … le'Shalom.
