Elul / Rosh Hashanah
Rosh Hashana Special
Say It With Chumros
The forty days from the beginning of Elul through Yom Kippur
correspond with the forty days during which Moshe beseeched Hashem to
forgive Bnei Yisroel for the sin of the Golden Calf. Since Moshe was
answered favorably, descending from Mount Sinai on Yom Kippur with the
new set of Tablets, this time period is known as the “Y’mei Ratzon”, a time
when it is possible to rekindle our relationship with the Almighty. 1
Consequently, Chazal record that during this time a person should accept
upon himself greater “chumros” - “stringencies” in his observance.
Most perplexing however, is the fact that we do not find any
requirement to continue with these observances after the Yomim Nora’im.
Performing these stringent acts during this time period only, appears
hypocritical. What message are we relaying to the Almighty?
Our Rabbis tell us that the word “Elul” is an acronym for the
phrase “Ani l’dodi v’dodi li” - “I am for my beloved and my beloved is for
me”. These days are designated for focusing upon our relationship with
Hashem. If a man were to bring his wife flowers daily, doing the same on
their anniversary would not express his love for her. At times which are
designated for expressing our true feelings for our loved ones, a form of
expression different than that used year-round is required. Similarly,
when expressing to Hashem our love and commitment to Him, we must go
beyond our regular observance in order to effectively convey our true
feelings. Therefore, additional commitments are required only at this time
of the year.
1.Kitsur Shulchan Aruch #128:1
A FRIENDLY CHECK-UP
“...it shall be a day of shofar-sounding for you” (Bamidbar:29:1)
In Parshas Pinchas the Torah describes Rosh Hashana as “Yom Teruah” - “a
day of sounding the Shofar”.1
The Rambam states that the sound of the Shofar is a wake-up call for
repentance.2
The Ramban describes the Teruah as a battle-cry, instilling fear in all
who hear its sound.3
Clearly the sound of the Shofar symbolizes the nature of the day; a day
of awe and trepidation. Most perplexing however, is the verse found in the
blessings of Balaam: “lo hibit aven b’Yaakov v’lo ra’ah amal b‘Yisrael
Hashem Elokav imo u’teruas melech bo” - “He perceived no iniquity in
Yaakov, and saw no perversity in Yisroel. Hashem his G-d is with him, and
the friendship of the King is in him.”4
The commentators translate “teruas melech” as “the friendship of the
King”, “teruas” being from the word “rayus” - “friendship”.5
The aforementioned verse is included in the section of the Rosh Hashana
liturgy known as “Shofros”. How does “teruah” being defined as
a sound which instills fear coalesce with “teruah” defined as friendship?
Rashi explains the verse in Parshas Balak as Balaam expressing the
futility of any attempt to curse Bnei Yisroel since Hashem does not
scrutinize their iniquity nor criticize them for their shortcomings, even
when they provoke Him by maliciously violating His word. 6
Why would not criticizing a person for his wrongdoing be an expression of
friendship? On the contrary, a true friend is not afraid to criticize, for
that is the manner in which he expresses his concern for his friend’s well-
being. Additionally, how can Rashi comment that Hashem is not critical of
Bnei Yisroel for their violations? Does not the fact that a Day of
Judgement exists dispel this notion?
It is difficult to accept criticism graciously, especially when the source
of the criticism is an injured party. The reason for this is that we
convince ourselves that the criticism is not being levied because the
person cares for us, rather because he is an injured party. However, if
the criticism is given by a person who we know to have our best interests
at heart, we can accept that the rebuke is meant to prevent us from
harmful behavior. Therefore, Rashi’s interpretation of the verse is the
following: It is due to our “rayus” - “friendship” with Hashem, that He
does not criticize us for what we have done to Him. Hashem is willing to
overlook the hurt that we cause Him. It is only for the damage which we
cause ourselves that Hashem rebukes and punishes us, for Hashem’s only
agenda is our best interests.
Rashi in Parshas Acharei Mos likens the relationship enjoyed by Bnei
Yisroel with Hashem to that of a doctor-patient relationship. Much the
same way as a patient enters into an examination with fear but is
comforted by the knowledge that his physician is a friend who has his best
interests in mind, we too are subjected to an examination but find solace
in the knowledge that the scrutiny to which we are being subjected is
borne out of Hashem’s love for us and His desire to prevent the spread of
any spiritual malignancies which we may possess. Therefore, the call of
the Shofar instills fear but it is, nonetheless, a call
of friendship.
1 .29:1
2 Yad Hilchos Teshuva
3 :4 3.29:1
4 23:21
5 See Rashi ibid see however Ibn Ezra ibid.
6 Ibid.
