The Awaited Shofar Blasts of Rosh Hashana 5785 - Rabbanit Shani Taragin

Shalom so wonderful to see so many familiar faces and what a wonderful opportunity before R sh as we know so I want to thank in particular the OU for allowing us really the entire Kila here in y and Beyond an opportunity to prepare for R and especially this year because I think this year we're all waiting together for the Chau far blast and we're going to see very chauffeur very special chauffeur blast hearing very special chauffeur blast the question is really what are we awaiting and we're going to explore as tell us it's not only with regard as we know to P which right after P we begin to prepare for p but really ideally 30 days before every we should be engaged in learning about the and when it comes to rash it's very clear that there's really only one Mitzvah relating to the namely the Mitzvah of chauffer so we have what to explore within the Mitzvah but also certainly beyond that is we're going to see ourselves and with this I also want to thank for opening up their doors for Torah of LOL and we're going to explore and prepare together if not all the of the way that we observe the Mitzvah today which as we know just like all the mitzvot as they were done in the time of the B mikdash which were really indicative of the entire service the entire aod of the B mikdash from morning T night after theban Incorporated the uniqueness of the day as linked to the of the day so for example if the clearly began the early mour or even seven days earlier kazal said we're going to put it in mus because Musa literally the additional offering that's offered on to that's offered on these special days tells us what's unique about the day and therefore the Mitzvah of chaur albe it really began in the morning today we're only going to sounded as we approach musaf and is going to be an intrinsic component of the of theid of MF and as such through exploring the musaf itself which as we know one should always be ril one should be little fluent and proficient in the words of Thea this is going to serve hopefully as a wonderful preparation for what we should be thinking feeling about not just theot but about the Mitzvah of chaar this year so we're going to turn to the discussion with regard to how we now keep the mitzvah far within the context of of and we're going to explore together with various disputes as to the best way to to potentially formulate the musaf and the best way to fulfill as we know by now not just the nine but the 30 colot of the amid so we find that the speaks about not only the actual placement of the but the number of the and as we know beginning with the 18 that we recite on a daily basis tell us it's not by chance that we somehow magically arrived at the number 18 which is somewhat ironic continuing that we actually have 19 but say what is it about the number 18 and all and our subconscious we're all thinking of that's notal tell us but rather 18 are the number of vertebrae that we have so that we recognize which each one of the or vulnerabilities of standing before or maybe it's because our 18 before M maybe it's an expression of turning to out of fear and out of suffering or maybe it's the 18 times that told m in the construction of the Mish teaching us that is really a fulfillment and a compliment to the building of of the Mish so then continue and say wait a second how about the of other days of the year for example on Shabbat why did compose seven and not 18 for Shabbat oh it must Beed the the seven times that we say the name of Hashem expressing the manifestation of hashem's power over the world over creation called Hashem bad and that certainly is a beautiful expression of what we're commemorating on Shabbat so too as we continue on on every then Shabbat will serve as the model with three of shabat beginning three and the one Central one that we're going to revisit of K which is why as we know it's all the more interesting that the only exception to this rule is the mus that we Dive In R not with seven but with nine and not just with nine but as we all know the longest longer in certainly than that on yum kipur so we take a look at the mishna that describes the SAT that was already instituted before the third generation of the first three that we call the [Music] of and the T who we're going to see in just a minute as RI explains that what is the proper order of the right after K you're then going to say Mal which we're going to see in just a m moment albe it is one but composed of in other words what do we all say as K on beginning with r instead of we all recite so according to the tan don't just say but if you're already stating that then say and then also speak about God being the king over the entire world and don't don't blow the chauffeur then don't blow the chauffeur as part of K and Mal rather then go on to then talk about then to then blow the Chau then you'll recite the and TOA and then the Chau and and continue and complete it with the three the last three this is the opinion of R so we're all very familiar with of the presentation in the mishna of differing opinions and usually the structure of the mishna would be the tanama of opinion number one and then or now we're going to hear the dissenting opinion which generally is simply presented by the new presentation of the personality who states the dissenting opinion and yet we find a bombastic response and continuation of the mishna I'm Mar Raba it doesn't just say with the tun going on in the back of our mind but something very disorienting as if Raba gets up in the middle of the B Med in front of everyone walks directly up to RI and says I have to the B says [Music] it if you're not going to blow when you say Mal together with k then then why should you even say malot in other words not only does he GRE disagree disagree but he vehemently disagrees and understand your opinion ra you're going to say Mal but you're not going to blow the chauffer Ella so now this is the opinion that we thought we would continue with but only after that very bombastic introduction do we hear no says Raba rather say and now when you're about to say you're also going to include all and blow theur and then continue with so now that we understand two differing opinions we have to appreciate why is Raba so Disturbed with the opinion of R and in fact the gar asks this question and is very bothered by the formulation and says what is that mean RAB is very upset with's physiology that yes you should say Mal with and not theau then why are you saying Mal what is mean why you saying we're going to be learning the in just a moment because because extrapolated from the the T supposed to say so I'm sorry R but why are you so upset with does things a little differently than you you're upset that he's saying Mal why should you say Mal he should say Mal because you have to say Mal on rashash so what question are you really asking RAB AA albe it that seems to be how thear initially understood RAB aa's statement L why are you saying malot if you're not going to blow the Chau but the gar says it can't be that that's what he's really saying because he knows that even rri knows that you have to mention the it must be that what is Raba really mean what is he upset with Rab's position with regard to rather he really meant to ask it as such when he says if you're not going to blow the Chau when you say Mal then he doesn't mean why are you saying Mal everyone knows you have to say Mal he means why are you saying the full Mal of T whereas what should you really say you should just say n wondering really Raba that's what you're so upset about that's how kazal are understanding RAB aka's V response why are you even saying say so something seems to bother us here Nam what really is bothering RAB AKA and what are kazal teaching us about the distinction between 10 and in the case of so let's turn back to try to understand each one of the opinions let's start with Rab's opinion he believes that what is the essence of and he says well generally we say on rash we're going to State just like Hashem is always Sanctified Hashem isn't just always Sanctified Hashem especially on rashash is also that's his status God is the king and not just the king but the Sanctified King because intrinsically that's God that's the definition of God so if we're already going to speak about God as the Sanctified King then why should I blow the chauffeur in other words I don't really have an effect on on God's sanctification he Sanctified I'm going to quote theuk that talk about God be being Sanctified and God being a king and I'm not going to blow the chauffeur then because the chaar is really the indication and the expression of Y it's the expression of kadus T it's not expression an expression of God's sanctification or even of God's monarchy no no no the day is defined by chauffeur God isn't def finded by chauff in other words and malot is really about the sanctification of God's name that's where you should place it and the chauffeur sounds are really an expression of the sanctification of the day Kad RAB AKA clearly disagrees he says no no no why should you Sayad again and basically how can you say that with malot and not blow the chauffeur in other words God is not automatically King according to rabi Akiva rather through what does hak become king through our coronating Hashem as king I'm just going to allow that to set in for a moment according to RAB AA you must blow the chauffeur when you say that God is King because the chauffeur coronates God as king the chauffeur is the expression of God's kingship it's not just about the day K the day is about malot and therefore RAB AA says you can't Mal to K they're very different God sanctification of his name that's objective that we don't have an effect on but the nature of the day y this is a day wherein says that every year once a year we have the potential the opportunity the wonderful gift of being able to coronate to say Hashem we really want you you as our King again and we are going to Crown you as our king that's y the intrinsic nature of the day is a y of malot malot is not simply an expression of God's objective status God isn't a king explains RAB AKA inless we make him our King unless we accept him as our King and unless we Crown God over us and how do we coronate a king through the sounding of a chauffeur the chauffeur sounds are not as RI says just the sanctification of the day no the intrinsic nature of the day is y Mal hasem is the day of God's kingship and to a certain degree to support rabi AKA whom ultimately we do pasan in accordance to his opinion we see a plenty of suim that seem to support this we look at theim that we're going to recite just get ready seven times over before blowing the what do we say that all the nations are going to blow out to God God is he's a do you ever pay attention to what you say seven times God ascends through the blasting of the chauffe when we sound the chauffe what are we literally doing as the P says we are elevating for all of you who are thinking shanani this sounds a little heretical we have an effect on God not his sanctity not his kadha we have an effect on God's kingship and therefore we can have this effect says come on I'm not your king unless you make me King make me King you have one day a year that's the nature of this day this is the beginning of Hashem as king over the entire universe and he says I'm Israel show the entire universe that I'm king crown me as your king undergo a coronation ceremony trumpet me in as king once God is King then of course the universe recognizes him as the one who sits on his Sanctified God could literally Ascend through are chauffeur blast and just as we find through almost all the coronation ceremonies and tanak we see for example by Adon who has the popular support what ultimately transforms schomo to be king it's not just Natan approval statement only when they take him not even the actual anointments of scho but rather by only when they the then that's the sound that they're accepting him as king so now we take a look and we recognize theim that also seem to support the opinion of rabaka because allbe it the gar asks it says in the Torah that rash or the first of the seventh month is a y all it says is that we have to blast the the blast wait a second we know of blasting we know of trua we know it inid that we have we have trumpets and when do we trumpet the trumpets not only upon the assembly and the movement and the encampments of the but we also trumpet in times of war in times of anxiety and we also trumpet which would seemingly mean that when we read that in that it's a I would think so blow the tra of the because it's a day on one have of anxiety but it's also a day of as a matter of fact it's not just any day of but is also a so of course we should Blow from but the teaches us how do we know that we don't blow the from the but rather from the Chau look at there it says okay we read the when we see that once every 50 years after seven Cycles in the 50th year on wait a second there in order to start a y year you have to blow the Chau so great why should I learn R from this because y begins in the seventh month on the 10th of the seventh month but what does this want to tell you that all the blasts of tra in the they should all be from the Chau and at first glance the seems a little strange so just because we blow a chofar for yovel in the seventh month once every 50 years we should blow every year the Chau on rashash but then again doesn't it make more sense to blow from the after all we blow on the every Roes R is also AES it makes more sense to blow from the what is the gamar teaching Us by telling us that the chauffeur is what you should blow on rashash because it's the chauffeur of the seventh month the chauffeur of the sth month or the trua of a seventh month should remind you of the trua of yovel because why do we sound the chauffeur for yovel what effect does that chauffeur have that chauffeur blast basically redeems frees all the slaves and restores the original lands back to the original owners as divied up by at the time of in other words what is the Chau of yo what is it pronouncing the control of of this world the Mal more similar to the blast of say no the sh is not about Sim and it's not about anxiety you know what it's about it's about malem it's about recognizing that Hashem is our King and Hashem is the master of slaves and Hashem is the master of the lands and Hashem is our master and Hashem is our King and therefore just as you pronounce that it's true only once every 50 years every year you have an opportunity to blow a trua from a chauffer to recognize that Hashem is King and therefore RAB AKA is so disappointed with Rab's opinion how can you speak about is king without blowing the chauffeur that doesn't make any sense and therefore we continue and we have to support rabi a little so now we turn to the left side of the room and we have to show a little support what's based on what does he understand is the nature of rashash well don't he has plenty of to Bas us on as well for example a famous what does that tell us that there are unique and different differentiated sounds of the chire separate sounds why do you have to learn as two separate sounds maybe they're really one sound the very fact that it says and not maybe they're synonymous [Music] that don't blow obviously they're separate sounds and how do we know that you should first blow a and then a because look at the order is already telling us I'm sorry but when I see a bright such as this the sounds aren't necessarily about coronating God if it was about coronating God it would be enough to blow a tea just one sound like you do for yel there's a tea there's a turua no no no no no no it's a part of the nature of the day just blast a lot of different sounds it's not necessarily an expression of Mal it definitely doesn't create hasem as they're different sounds another source for him Source number seven how do we know all the different parts of take a look we know so here we're finally going to go back to the understanding of the gar that every one knows that we extrapolate from T let's take a look RAB says how do we even know that we're supposed to recite that Hashem is King and that hasem remembers and blowing the Chau of hasem ultimately of we're going to learn it all literally from the five words that the Torah tells us about rash sh Mikes this is it's like Shabbat it's that's perfect say clearly mes so over and over again by all the we have a proclamation of Holiness uh oh means that you're not supposed to perform any and what's amazing is that this opinion again of learned from the different words RAB says that's not how we learn it because if you think about it RAB elzar's opinion is a perfect support for RI why take a look at the order first shabon what should you say k it's a day a special day then say then in other words doesn't even appear initially says no no no that's not how you should learn it rather is it's not the first it's the last and how do we know according to anyone that we're supposed to to say Mal re RI learned it from the Jos right before rash right before the presentation we have the end of there it says and then we go straight into so then we have and we're going to see that this is the opinion of Raba RAB says what's really the order the order is first then you Jose that with says no no no you don't have to say it that way rather when we hear about it says and that means at any time anytime you have in other words the is really subsidiary to this beautifully supports the opinion of that and then the and then you're going to go on to and then to is perpetuated by rebi by rabi says no no no Mal comes first and then comes K in which case the mishna continues so where should you put kaday so what rebi says with Mal like Raba put it with malot why because PR and then and just as is again there we have it's always the fourth so rebbi says yes keep it as the fourth you had now we only have three we have to keep n and as such we're going to make sure that it's the fourth together with Mal just like RAB AKA says the nature of the day the sanctification of the day is a day of malot ah but then we have a different opinion R sh M says no say it with not why because generally when it's not just the fourth Braha it's the fourth out of seven which means it's the middle braa but the middle of nine is not four but five say it as part of Z and here comes a remarkable story sure enough and when as we know was in so on on rash again in not even R got up and he performed like ran benri what does that mean that he said the BR like RI you already know he said with and then he said is the fourth right and he was in to with Mal now this is interesting says to him of course he'd be upset because believes you should say not as the fourth but the fifth so I'd accept R to say I'm sorry but really you should have said K as the fifth bra but instead he said says what did you do wrong again he says you did something wrong the next day so we already know what's RAB and then also as the fourth other words even though maintains that should be the fifth what does he believe is really the proper practice I don't care so much about K what do I care more about the nature of the day of of saying Mal with I know with this we're going to see the last part of the sh which is how the gamar explains it instead of the gamar saying that Raba is really upset how can you say malot without blowing theer he doesn't really mean that because he knows that even believes that you have to say every time you have to also mention rather he's upset about the number of really what is the essence of the number of the Mish tells us that you need say says but really if you say three then three of each then it's okay so then thear says wait we're a little confused what does he mean three of each does he mean one of Mal one of one of in other words instead of temp it's enough to say or does he mean 3 three three three from the Torah meaning instead of saying we usually say for each one three from the Torah three from three from and then one more from the Torah so is he saying saying one from the Torah one from Ni and one from or does he mean say three instead of adding the extra one from the Torah what's the Naina instead of saying 10 either say three or instead of saying 10 say nine beautiful that really is a difference of of six so the gamar concludes and says if you turn now to page five that means we're almost there that it must mean that because again we see that even says the very end we have another Brier that says if you said at least seven can I get the seven then that's okay which means would R say you can go down to three no you need minimally seven which means that RI believes what can you say not three but nine excellent so number believes nine so it must be that R saying if you're not going to say at the right place you're not going to blow the chauffeur with malot then you may as well say nine that's how the gar understood it but why let R have his 10th why take away the last so explains that what's bothering RAB aiba is the following is the placement rabis salich explains that if you look at that the three the that we say from they follow a pattern the first three that we say from the Torah first we give a general introduction then we have allim that basically serve again more or less as or sorry then we have a basic again P that explains it then we have the 10th P from the Torah that's a bakas in other words he says we always begin as a as R salvic explains we begin with some general introduction of H then we have an and then we end with aakasha he says what's bothering RAB AKA RAB AA says I'm sorry but the last P again is always a Bak how can you say the last Bak with Mal if you're putting Mal in which section in the Shak section you can't put bakha in the SE in the Shak section you have to leave Basha in the middle section so don't say the bashaa however that seems to be something that RAB AA would not be so adamant about and for years that bothered me why is RAB aiva RAB AKA who loves everyone RAB AKA who generally again is a very calm personality RAB AA who true before his Val valet chuba stages spoke very emphatically again about Kim why now would he speak against and say why would you even say not just L why would why even blow the chauffeur the gamar says why say you should only say nine and the answer is in the 10th of anyone remember we say three from the Torah then three from and three from Nim and a 10th P from the Torah let's see if everyone's been doing their Kazar even the people who just came in what's the 10th P of Mal from the Torah R turns to and he says if you're not going to blow the chauffeur when you say Mal you're going to include it as part of K as something that's subjective that we don't don't have an effect on then why say the 10th why say the of why say that we have the power to be if you're not going to be why say that and why is it that RAB AA and I can't help like RAB AA to raise one's voice here why would it bother RAB aiva that someone would say that Hashem is me without being without being without saying because lived and died with is because he lived and died with this Mantra ofal I'm sorry but I can contain my frustration Hashem gives us one day a year to have an opportunity to act ly create him as our King to show him how committed we are to scream out as a while we simultaneously blow the chauffeur and crown for RAB as we know it was always manma he's not afraid of the Roman authorities he's afraid of living without Torah like the fish out of water for him it's always it's Raba who as we know teaches that we're so committed to God that we're even willing to give up our lives for we passing like rabi AKA RAB AKA who as we know when mosu visits his b Med teaches and what is that enigmatic it's the words of he teaches the Torah of what it means to be committed to even to be willing to give up our lives for Hashem and RAB aka's favorite Yan I'm sure is rashash is a day that Hashem says once a year you have the power to Crown to show that we create Hashem as our King but this year more than any other year we're going to scream it and we're going to shout it and we understand why we passing like RAB AA because this year we're going to turn to Hashem and say Hashem the entire year we've been giving up our sons and our daughters we've been sacrificing so many lives rebi at yes we can yell out with full conviction this year it's not just the stories of Ro Klein it's the stories of every single dancing before they go to AA screaming before they go to attack Nala and Lebanon Hashem we're willing to give up our lives for you for Torah Hashem every hour for us every moment is has and once a year we get to turn to you and we say Hashem it's this that creates you as king it's thisal it's this 10th through which you become our King we have shown you hundreds of times this year Hashem that you are our King and this year RAB AAS telling us scream out even before we get to Yumer to scream out more than ever Hashem this is K this is the intrinsic nature of rash the opportunity for each and every one of us to relate to that to feel that sense of commitment to to be able to Crown is our King and with that to dive in with the Chau blast to may we all [Music]