Simchah On Rosh Hashanah

Here in Eretz Yisrael, we just experienced a full lunar eclipse. The Gemara in Sukkah teaches that such an occurrence is a negative omen for klal Yisrael. The timing was eerie. Immediately after, a brutal terror attack took the lives of six korbanot. That same day, four soldiers were killed in Gaza. Shortly thereafter, there was an attempted strike on our enemies in Qatar—though the details remain murky. According to some reports, the targets may have been spared only because they had left their phones behind while going to pray. (Is that also a message?)

Meanwhile, the world remains silent as Russia continues a devastating assault on Ukraine, launching hundreds of drones and missiles. (As if they really care about that?) On top of all this, the Torah world in Eretz Yisrael remains under attack from within. It feels overwhelming. And yet—Rosh Hashanah is approaching. How do we confront all this with simchah?

Let’s try to put things into perspective.

 

The Paradox of Joy on the Day of Judgment

The Tur in Hilchot Rosh Hashanah (Orach Chaim 581) quotes a Midrash that describes how we prepare for Rosh Hashanah the same way we prepare for Yom Tov. While someone with an upcoming court case usually appears anxious and downtrodden, we bathe, get haircuts, don fresh white garments, and eat delicious foods. We celebrate with simanim and maintain a spirit of joy—though tempered.

Why? Isn’t this a day of awe and trembling, when even the Angels tremble?

The answer is: Because we trust Hashem, and we’re confident that He will judge us favorably.

 

Two Judgments, One Victory

Rav Shlomo Kluger zt”l, in his Chochmat Shlomo, explains that Rosh Hashanah contains two judgments. The first, cosmic and all-encompassing, is whether klal Yisrael will continue to be the Am HaNivchar—Hashem’s Chosen People. The second is individual, determining each person’s fate for the year.

It’s the first judgment that gives us confidence. Every year, the malachim representing the other nations argue before Hashem: “The Jews no longer deserve their status! Look at their sins! They should be replaced by other righteous nations!" Their arguments are very real. There are shortcomings—some painfully true. These arguments echo those voiced at Keriat Yam Suf, when the angel of Mitzrayim challenged whether the Jews were truly worthy of salvation.

But despite these claims, we prevail. We win that heavenly case—year after year. We reaffirm that we are still His nation. We wave the lulav on Sukkot as a public display of that victory.

 

Heaven's Court Reflected on Earth

Whatever unfolds down here below mirrors what is taking place in the Heavenly Court. When the nations of the world stir up accusations, slander, or hostility against us, they are echoing spiritual arguments playing out in Shamayim.

The UN’s renewed plans to declare a Palestinian state during Elul and Tishrei? It’s no coincidence. We’ve seen it historically—accusations against the Jewish People always intensify around this time of year.

Still, we remain confident. Hashem will perform miracles for us. We will again be judged and remain His Chosen People.

 

What About the Individual Judgment?

But what about our personal din? Isn’t that just as serious?

Rav Kluger offers a mashal: If someone were told they’d become a billionaire—but would also experience anxiety and hardship—they would still rejoice. The promise of tremendous gain would eclipse the pain.

Likewise, our personal fate may cause worry, but we mustn’t lose sight of the larger picture: We remain Hashem’s beloved nation. That alone is reason to be joyous!

This is why we say during tekiat shofar: Ashrei ha’am yodei teruah... b’shimcha yagilun kol hayom—Fortunate is the nation that understands the shofar’s meaning... they will rejoice in Hashem all day long, remaining the Chosen nation!

 

The Sound of Sarah’s Cry

Let’s explore the shofar more deeply. Rosh Hashanah is called Yom Teruah- the teruah is given prominence over the tekiah. Teruah means sobbing, or broken cries. The Zohar HaKadosh teaches that the teruah recalls the wailing of Sarah Imeinu upon hearing of the akeidah. But why Sarah? Avraham and Yitzchak were the ones tested!

True—but they had bechirah. They chose to obey Hashem. Sarah had no choice. She received the news after the fact—and it broke her heart. Yet she accepted it with love. Her suffering was passive, but holy. It’s her cry that pierces the Heavens.

This willingness to be sovel—to suffer for Hashem’s sake—is the ultimate declaration of love and loyalty. The Ramban (end of Va'etchanan) says that our readiness to endure for Hashem is what proves our love for Hashem and that we are worthy of being His people.

 

The Hidden Power of the Simple Jew

Every Jew, even one distant from Torah, has a neshamah that stood at Har Sinai. When targeted with anti-Semitism, they may not know why—but their suffering is holy. Their pain affirms our bond with Hashem.

That’s why a Jewish sinner is greater than a righteous gentile. Ruth understood this—that’s why she insisted on converting.

How much more powerful is the suffering of a Torah-observant Jew who consciously bears hardship for the sake of Heaven!

 

Why the Attacks?

Terror attacks don’t target Zionists. They target Jews. The massacre on Simchat Torah, October 7th, proved that. The perpetrators didn’t distinguish between religious or secular, left-wing or right-wing. They hated us because we are the Am HaNivchar.

Hatred for klal Yisrael is really a hatred for Hashem. Deep inside, the nations have claims and complaints against Him, but they can’t reach Him. Instead, they direct everything to us. Being willing to suffer for Hashem shows our great love for Him.

This willingness is what guarantees our victory every Rosh Hashanah! When the arguments in Heaven translate down here into disgracing and attacking klal Yisrael, the nations are incriminating themselves. They keep attacking us because they can’t reach Hashem, and they want to claim that they are the new chosen nation!? 

And that’s why we win the heavenly judgment again and again.

The curses in Parashat Ki Tavo describe our willingness to accept suffering in exchange for connection to Hashem. That commitment—our brit- which we willingly accepted is that we are willing to be sovel in order be close to Hashem

Let us enter Rosh Hashanah with this perspective: Yes, it is a Day of Judgment. But it is also a day of loyalty, love, and deep bitachon. May we all return to Hashem with sincere teshuvah, be sealed for a year of blessing, and merit the coming of Mashiach b’karov mamash.

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R’ Dovi Chaitovsky and his family have the zechut to live in Eretz Yisrael, where he dedicates himself to Torah learning and teaching in Yerushalayim Ir HaKodesh. His divrei Torah often draw from the shiurim of Rav Yisrael Altusky, shlit”a, which can be heard at www.kolhalashon.com.