DVAR TORAH
Why does Rosh HaShanah, commonly referred to as the Day of Judgment, precede Yom Kippur, known as the Day of Atonement? From a logical standpoint, it may appear more rational and advantageous for the day of Mercy, where forgiveness for our transgressions is granted, to precede the day of judgment for those very transgressions.
According to Rav Shimon Schwab, ztz"l, the answer to this question lies in the concept that the process of Teshuva can only commence when an individual has a profound realization of their intrinsic self-worth. This realization typically unfolds during Rosh Hashana when we declare our allegiance to God as our King and acknowledge ourselves as His chosen people.
The fundamental recognition of God as our sovereign and ourselves as His servants, along with the consequent affirmation of our self-worth, serves as a fundamental prerequisite for the journey of Repentance. If we were to embark on the Ten Days of Repentance solely with a litany of confessions, reciting all our transgressions, we would inundate ourselves with feelings of worthlessness, rendering us ill-equipped to engage in genuine repentance.
On Rosh HaShanah, we deliberately abstain from uttering the words "Al Chet" (upon the sins...) or "Ashamnu" (we are guilty). Instead, we focus on introspection regarding our identity, untapped potential, and life's overarching purpose. By adopting this perspective, repentance can organically evolve from a place of self-reflection and self-empowerment.
HALACHA OF THE WEEK: Taking a Nap on Rosh Hashana
The Rema [Shulchan Aruch Orech Chaim 583:1] notes (and praises) the custom not to sleep on Rosh Hashana. The source given is a Yerushalmi that he who sleeps on Rosh Hashana, his "mazal" sleeps, implying that his judgment may not go as well as it could. However, the Mishnah Berura [ibid. note 9] notes that the Ari z”l did permit a person to sleep after midday.
Interestingly, many suggest that what the Rema was referring to was not taking a nap - but sleeping late, and therefore, people should wake up before sunrise on Rosh Hashana [see: Kaf Hachaim 583:39]. Furthermore, even those who prohibit sleeping during the day [Mishna Berurah ibid.] note that "not sleeping" is not the goal. Rather, the time should be spent on spiritually worthwhile activities such as learning Torah and saying Tehillim [see also Chayei Adam 139:11]. If a little sleep will facilitate learning, then it is a worthwhile tradeoff (ibid.). The Mishna Berura goes on to say that wasting one’s time is equivalent to sleeping.
Finally, since the first day of Rosh Hashana is the main day of judgment, there is even more room for leniency on the second day of Rosh Hashana [Piskei Teshuvot 583:10].
MONDAY NIGHT SEDER - 8:00-9:00pm Mondays
SEMICHAT CHAVER PROGRAM - w
SHABBAT WOMEN'S SHIUR - w
TALMUD CLASS – w
SEFER YESHAYAHU - w
