ה ‘מֶלֶךְ יושֵׁב עַל כִּסֵּא דִין
Rosh haShana is the beginning of the new Jewish year. In a few days we will start the year 5780.
Starting a new year is, of course, a cause for celebration and joy. That is why during the first and second night of Rosh haShana, on the nights of September 29 and 30 respectively, we perform a special ceremony or “Seder” where we wish each other to have a year of peace, prosperity and joy ( See here).
But for the Jewish people New Year’s Day is also (or mainly) a serious time. To the point that the Sages spoke more, much more, about the serious aspects of Rosh haShana than the celebratory aspects of Rosh haShana.
The rabbis of Mishna explained that Rosh haShana is nothing less than the day of judgment (יום הדין). What judgment do the Sages refer to? To the most significant: to evaluate if I am doing with my time and with my life what I am supposed to do.
And guess who is going to be judging me?
God.
And myself
The trial begins on the first morning of Rosh haShana, the 1st of Tishri, which this year corresponds to Monday, September 30. When we enter the synagogue the morning we must imagine that we are entering the court, and that we are about to be judged.
Our first challenge, and probably the most difficult one, is to identify the Judge. He is there, but he cannot be seen in a normal way. To “see” the judge, to feel His presence, we must use the help of our Tefilot, or prayers. When we pray in Rosh Hashana we will notice again and again the emphasis on a key word: “MELEKH”, which in Hebrew means “King” (or MALKENU, our King). “King” in the context of Rosh haShana means “Judge.” In Rosh HaShana we think of God as the King / Judge. Judging their subjects was one of the main roles of the kings of Israel. The King was the highest judicial figure and the final judicial instance. Therefore, from Rosh haShana until the end of Yom Kippur, when the final verdict will be issued, we refer to God as our Judge.
The most special event of Rosh haShana also aims to help us identify the Judge and make us feel that we are facing Him. I am referring to the sounds of the Shofar, the ram’s horn. In ancient Israel, the Shofar was blown in front of all the people when a new King was crowned. When we hear the Shofar we must feel that we stand before God, and that He is now judging us. This is the way in which we individually “crown” God, accepting Him as our Judge.
If we do NOT take this idea lightly, listening to the Shofar might make us tremble, paralyzed and shocked. Because we realize that we cannot fake righteousness or hide anything from God. Because He knows us better than ourselves.
If this happens, if we cry, we get overwhelmed and we feel chills when listening to the Shofar, it means that the Shofar is working well, and that we are reacting correctly to its penetrating sound.
When the Shofar is heard we do not have to ask for forgiveness, confess or repent (and needless to mention that at that time we should not ask God for anything!). All of that is extremely important, but this is not the time.
Maimonides clearly explains that the mission of the Shofar is “to wake us up”, that is, its sound has to help us becoming aware that we are being judged, and that God is presiding the court.
The Shofar declares that HaShem is our King and Judge (‘להמליך את ה) and it is our duty to make the greatest possible effort to visualize His Throne (without visualizing God!), and feeling that He is summon us to appear in His court.
Once we wake up, we will eventually recognize our faults, confess them, repair them and become better.
