Chazal allowed themselves to begin Torah discussions on a humorous note (see Shabbat 30b), let us do so as well.  They once asked a robber: How does a tailor pray for his livelihood on Yom Kippur?  The robber responded that the tailor prays that during the coming year he should have many customers in need of suits.  What about one who earns his living selling vegetables? The robber's response was that he prays that the annual crop will be very successful. They then turned to the robber and asked him, what about you who "earn" your livelihood by means of robbery, what do you pray for on the High Holydays?  The robber answered: if there is someone out there on whom it is decreed that he be the victim of a robbery, I pray that I "merit" being Hashem's messenger in carrying out the decree.

From the robber's response he seems to be a clandestine tzaddik! His desire is not to steal for no reason, but only from someone on whom it has already been decreed that he will be victim of a robbery - his only purpose is to carry out Hashem's wish!  Is this a proper attitude - to commit a crime in order to fulfill a Divine decree?  We can prove otherwise from our parsha.  The Torah tells us: "If you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a fallen one falls from it" (Devarim 22:8).  Why does the Torah refer to this person as "fallen" prior to his falling?  Chazal explain: "the victim had been deserving to fall from the time of the six days of creation, for indeed he has not yet fallen and Scripture calls him 'a fallen one', rather that benefit is imparted through one who is meritorious and harm through one who is guilty" (Shabbat 32a).  The Torah refers to him as fallen because he was destined to fall even before the act actually took place.  If that is the case, why are we commanded to place a fence around our roof as a means of preventing tragedy, should we not simply say that one who falls was destined to fall in any event and there is nothing I can do to prevent that?  Chazal respond: "benefit is imparted through one who is meritorious and harm through one who is guilty".  His death may have already been decreed, but "let his death not come about through you" (Rashi Devarim 22:8).  We must not set for ourselves as a goal to carry out Hashem's terrible decrees.  The Torah commands us to construct a fence around our roof to prevent one from falling.  Similarly it may have been decreed that an individual's property be stolen, but it is not up to us to volunteer to be the thief who assist in fulfilling this decree!

The Mishna relates: "He (Hillel) also saw a skull floating on the surface of the water, he said to it: because you drowned someone, you were drowned, and in the end those who drowned you will be drowned" (Avot 2:6).  According to Hillel the owner of the skull drowned as punishment for having caused others to drown (measure for measure).  In spite of this, those who carried out his murder will also meet their end by drowning.  The person whose skull it was may have deserved to be killed, but those who murdered him will also be punished.  We need not aspire to be the messengers who execute harsh heavenly decrees on other people.

The Gemara we have just quoted may be explained in the following manner: Hashem may have decreed that an individual be destined to fall and die, G-d forbid, yet the specifics of how this will take place, have not yet been decreed which roof he will fall from, or perhaps he will fall not from a roof but into a deep pit - "harbei shluchim laMakom" Hashem has many messengers".  There is a general decree and there is one which includes the specific details.  The general decree may have been sealed, while the specific details of how it is to be carried out may not have been signed, it may still be changed.  We can now understand why Chazal tell us on the one hand that a person is judged on Rosh Hashana (see Rosh Hashana 16a), while on the other hand we are told that a person is judged each and every day and perhaps each and every moment (ibid.).  The general decree is given on Rosh Hashana, but the specifics of how it is to take effect are still subject to change.  The Gemara cites the following examples: "let us say that the Jewish people were completely wicked on Rosh Hashanah, and it was decided that they would receive little rain that year, subsequently the Jewish people retracted (from their evil ways).  It is impossible to add to the rains because the decree has already been issued, rather the Holy One, Blessed is He, will bring down the rains at their most opportune time on the land that needs them - everything according to the particular land" (ibid. 17b).  The Gemara is telling us that the quantity of rain to fall that year has already been determined.  Should the Jewish people repent, Hashem will concentrate all the rain in areas that are in need of it, and thus even this minimal amount will suffice.  We find the converse as well:  "let us say that the Jewish people were completely righteous on Rosh Hashana and it was decided that much rain would befall them, subsequently the Jewish people retracted their virtuous ways, it is impossible to reduce the rains granted them, because the decree has already been issued, rather the Holy One Blessed is He will bring down the rains not at their most opportune time and on the land that does not need them" (ibid.).  Should the Jewish people be righteous on Rosh Hashana and thus a large quantity of rain be promised them, and then, G-d forbid, change their ways, Hashem will concentrate this rain in the desert and in other places where the rain is of no use to anyone.

As we have mentioned, there is a general decree and one that contains all the specific details.  Rosh Hashana is the time in which the general decree is sealed, regarding the specifics, there is room for change at a later time: "crying out is beneficial for a person both before and after the decree" (ibid. 16a).  Although a decree can be altered even after it has been sealed, it is much easier to do so beforehand - during the time in which the general pronouncement is being determined.

What would we do if we saw a car racing towards a child, G-d forbid, about to run him over?  If we could save the child by pulling him off the street and away from danger, that would be ideal, however there is a limit to how much we are permitted to endanger our own lives in an effort to save another.  What would we then do if we saw that we were unable to run and save him?  The least we would do would be to shout, hoping that either the child would flee or the driver would stop.  The time to cry out to Hashem to prevent terrible things from being decreed during the coming year is NOW!  The time to stop the car and prevent road accidents is NOW!  The best time to prevent terrorist acts is before Rosh Hashana.  We may succeed in nullifying a decree even after Rosh Hashana, yet now - prior to the issuing of the decree, it is much easier.

Hashem did a tremendous chesed for us by giving us the month of Ellul prior to the Day of Judgment, so that we not "fall" into Rosh Hashana without sufficient time to prepare.  This month is so sweet: "I am for my beloved and my beloved is for me" (Shir HaShirim 6:3).  What greater feeling can there be than "my beloved is for me", that Hashem is close to us.  Following Ellul and Rosh Hashana comes "aseret yemei tshuva", the days which bring us even nearer to Him: Chazal tell us that the verse "seek Hashem when He can be found; call upon Him when He is near" (Yeshayahu 55:6), refers to the ten days between Rosh Hashana and Yom Kippur (see Rosh Hashana 18a). There is an incredible closeness during this period of time between Hashem and the Assembly of Israel.

On the one hand there is a special sweetness associated with these days, on the other hand we must realize that this closeness brings with it certain obligations.  If we do not avail ourselves of this great opportunity this may, G-d forbid, serve against us - why did we not take advantage of this opportunity to return and come close to our beloved during this time in which He is already so close to us.  This applies to other gifts Hashem has given us as well.  He gave us the Land of Israel as a place to study Torah and serve Hashem, while the Shabbat and Yom Tovim are further opportunities for spiritual revelations and elevation.  If we do not avail ourselves of these opportunities for growth, we will be responsible for this.  The Torah was given to us as a means of attaining eternity, if we do not utilize it we have a lot to answer for.  We have to take advantage of what the A-lmighty offers us - how can we not do so? We cannot expect a Jew living in Moscow to accomplish so much in learning, but one living in Yerushalayim?  We have Gemarot, seforim, Rabbanim, many Gedolei Yisrael live in this holy city.  How could we live in proximity to so much Torah and not use it to our advantage?  The greater the gift we are given, the more we will be held accountable for not having benefited from it.

Tshuva too is a wonderful gift!  We have the ability to flee from all our bad deeds and failures - we can repent by expressing regret for our past misdeeds and accepting upon ourselves not to repeat them in the future, with Hashem's help.  This is truly wondrous, one who does not take advantage of this is accountable for this - this in addition to the many sins he should be repenting for.  Is it not worth our while, therefore to take advantage of these days, to awaken and feel "G-d's nearness is my good" (Tehillim 73:28).  The more we behave in the manner of "I am for my beloved", so will Hashem treat us in a way that "my beloved is for me".

David Hamelech tells us:  "Hashem is your protective Shadow at your right hand" (Tehillim 121:5).  Hashem acts with man as a shadow, so to speak.  How does a shadow act?  When a person raises his hand, the shadow follows, when a person lowers his hand the shadow does so as well.  This is how Hashem acts with us, the more of "ani ledodi" that comes from us, the more "vedodi li" we will receive from Him.  Hashem is capable of giving us far more than we can give Him.  Anyway we approach the A-lmighty is with tiny steps.  Hashem, however is infinite, and He can draw closer to us on a massive scale.  Viewing Ellul from this perspective, it should be considered primarily as a time of great joy, and a time to increase our love for Hashem.  We are also obviously obligated regarding our awe of Him, for we are never absolved from our obligation to love and fear Him - the Torah demands it of us.

Rosh Hashana itself, the Day of Judgment, is on the one hand a day of great fear and trepidation for who knows what will be written about us in heaven, for our families, for those close to us, and for the entire Jewish nation.  Who can know what terrible decrees may be in store for us: "regarding countries, it is said on this day which is destined for the sword and which for peace, which for hunger and which for abundance; and creatures are recalled on it to remember them for life or death.  Who is not recalled on this day?"  We must fear this awesome day, while on the other hand, regarding the pasuk: "For which is a great nation that has a G-d Who is close to it, as is Hashem, our G-d, whenever we call to Him" (Devarim 4:7).  Chazal comment: what a great nation we are.  The way of the world is that one who is about to enter judgment wears black, wraps himself in black, and grows his beard in fear of what the judgment may bring.  This is not the case with the Jewish people who enter their Day of Judgment clothed and wrapped in white, with their beards trim, and by eating and drinking in an atmosphere of joy and happiness.  The Jewish people act like this for they know that Hashem performs miracles for them.  We are anticipating this great and awesome Day of Judgment, yet we cut our hair, shower, and don clothes set aside specifically for Yom Tov.  We eat and drink, as we find Ezra instructing the Jewish nation on Rosh Hashana: "Go, eat rich foods and drink sweet beverages and send portions to those who have nothing prepared, for today is sacred to our L-rd" (Nehemiah 8:10) (see Yerushalmi Rosh Hashana 1:3).

How is this possible?  How can we act with such joy in the face of such great and fearful judgment?  The answer that there are two aspects to every judgment.  There is the judgment of the individual and for this many must be full of fear and trepidation, who knows what this year has in store for him.  This past year we witnessed many deaths from terrorist incidents, illnesses, car accidents, and other means.  We see what Hashem's judgment can bring.  On the other hand there is the judgment of the nation as a whole. Regarding this aspect we are promised that the nation will always emerge with a positive verdict.  Even during the terrible years of the Holocaust in which thousands upon thousands of Jews died, the verdict of the Jewish nation was sealed for the good.  What other party came out positively in that trial - the Germans, may their names be obliterated?  The Jewish nation as a whole certainly were judged positively, it was the individuals who were found wanting.

Regarding the Mitzvah of taking the lulav on Sukkot, Chazal bring the analogy (see Vayikra Rabba 30:2) of two people in trial in court, with spectators remaining outside to discover which of the two litigants will emerge victorious.  The king announces that the sign of the victor will be the king's insignia on his hand.  Who emerges from this awesome day carrying Hashem's insignia in his hand?  "From the fact that the Jewish people emerge from before Hashem with their lulavim and etrogim in their hands, we know that the Jewish people were the victorious" (Vayikra Rabba 30:2).  The four species we take on Sukkot, allude to the four letters of Hashem's Name. The fact that the lulav and etrog are signs of victory is proof of the promise that we will always emerge with a positive verdict, for this Mitzvah has already been given prior to the judgment.  In fact, this Mitzvah was given for eternity - an indication of the promise that our verdict will always be a positive one.  We do not know the fate of the individual, but we know that as a nation we will always win in judgment.  (There are years in which the first day of Sukkot falls on Shabbat and thus there is no Mitzvah of lulav and etrog - this prohibition is only of Rabbinic origin).  Yet the Jewish nation in general is promised that each and every year we will emerge from the judgment with a decision in our favor.  The other nations will never win a case against us!  From this perspective, Rosh Hashana is a day of great joy.

We have an additional cause for rejoicing on Rosh Hashana - it is the anniversary of the crowning of the King of kings.  It was on this day that Adam HaRishon was created - the first one to recognize the A-lmighty's sovereignty in this world.  It may be true that "beterem kol yetzir nivra" "He reigned before any form was created", but there was not anyone at that time to refer to Him as King.  It was only "le-et naasa becheftzo kol" "At the time when His will brought all into being" - when man was created on the sixth day completing

the creation, that "azai melech Shemo nikra" "then as 'King' was His Name proclaimed" - there was finally a man to call Him King and recognize His Kingdom.  The first of Tishrei therefore is the anniversary of Hashem's ascension to the throne and every year we re-crown him King - this is cause for great joy.

This ascension to the throne is one of the reasons given for the Mitzvah to blow the Shofar on Rosh Hashana.  Although the Rambam writes (see Hilchot Tshuva 3:4)that the only reason we blow the Shofar is because the Torah commands us to, we are permitted to search for meanings behind this Mitzvah (the Rambam himself cites a possible reason there).  One of the reasons offered by Rav Saadia Gaon and quoted by the Avudraham is that just as when a human king is crowned, trumpets as well as other musical instruments are sounded, so too Hashem commanded us to sound the Shofar on Rosh Hashana to demonstrate His sovereignty over us and to indicate our joy in His being named King.  It is true that He would rule over us even if we did not want it, but the fact is that we wish for it and it makes us very happy.  From this perspective as well, Rosh Hashana is a day of great rejoicing.

As we know the day of Rosh Hashana is the first of the "Aseret Yemei Tshuva".  How can this be?  We do not recite viduy (confession), in fact we take great care not to even mention the idea of sin in order not to arouse any form of accusation against us, G-d forbid (see Mishna Brura 584:3).  We are permitted to think of repenting, but we may not make mention of any sin.  Why do we not enumerate and confess our sins on Rosh Hashana the way we do on Yom Kippur?  In what way does Rosh Hashana manifest itself as one of the Ten Days of Tshuva?

We can answer that question with the following analogy:  Let us assume there was a great big wall before us (after all, our sins are a wall that separates us from Hashem: "Your iniquities have separated between you and your G-d" (Yeshayahu 59:2)), and it is our wish to tear it down (without the use of explosives).  How are we to carry out this task?  There are two approaches.  The first is to take a hammer and chisel and pound it into the wall tearing out stone by stone.  This approach is very tedious and laborious.  An alternative approach would be to dig under the foundation.  Once we have taken apart the foundation, the wall will automatically collapse.  This method is much more efficient.

These two approaches can explain the difference between Rosh Hashana and Yom Kippur.  On Yom Kippur we tear the wall down piece by piece, stone by stone - here we have spoken loshon hora, here we transgressed the Shabbat, etc.  On Rosh Hashana we dig under the wall's foundation.  What is the foundation of all sin?  Not having sufficient feeling and recognition of Hashem's rule.  Sin comes from not truly appreciating the great reward awaiting performance of each Mitzvah.  If we only realized the great reward in store for each and every word of Torah that is learned, we would put in many hours of overtime. People work overtime for far less compensation than what one receives for learning Torah.  The same may be said regarding other Mitzvot - prayer, chesed, love of our fellow Jews, love of Hashem, fear of Hashem.  But for learning Torah the reward is greatest: "the study of Torah is equivalent to them all" (Shabbat 127a).

Although the reward for learning Torah is spiritual, and other forms of monetary compensation can only be explained in physical terms, let us try to understand just how great this reward can be.  The Mishna tells us: "better is one hour of bliss in the world to come than the whole life of this world" (Pirke Avot Perek 4, Mishna 17).  If we were to gather all the pleasures this world has to offer, all the money and diamonds, all the food and drink, it would not measure up to even one hour in the World to Come.  We can explain this further in terms that perhaps are easier for us to relate to - shekels or dollars if you wish.  The Braita that we recite each morning tells us: "these are the precepts whose fruits a person enjoys in This World but whose principle remains intact for him in the World to Come ... visiting the sick, providing for a bride

..." (Shabbat 127a).  Fulfilling the Mitzvah of visiting the sick does not mean to simply come in, ask him how he feels, and wish him a "refuah shlema".  This Mitzvah requires us to be concerned for all his needs - to find him the proper doctor, perhaps full-time nursing care, many patients need to be flown overseas for treatment, G-d forbid.  The expenses incurred in fulfilling this Mitzvah can amount to hundreds of thousands of dollars.  The same may be said regarding the mitzvah of providing for the bride.  This mitzvah does not simply mean to dance a bit at the wedding and partake of the festive meal.  To fulfill "hachanssat

kallah", one must see to it that she has the means to purchase an apartment, furniture, clothing, a washing machine and whatever else she may need.  The expenses for this Mitzvah can also amount to hundreds of thousands of dollars.  The reward Hashem pays us for fulfillment of a Mitzvah is certainly no less than the cost.  If the reward for fulfillment of the mitzvot of bikkur cholim and hachnassat kalla is no less than a few hundred thousand dollars, and "the study of Torah is equivalent to them all" - the reward for learning Torah is far greater than we can imagine.  The Chafetz Chaim calculates that each minute we learn Torah we can fulfill the Mitzvah of Talmud Torah two hundred times.  This means that each minute we can earn millions of dollars.  How great is the reward for one hour of learning?  We would need a special computer to help us calculate the reward awaiting one who learns a full day.

If our bank statement from Bank Mizrahi would indicate how much money we earn for each word of Torah studied, we would rush to learn as much as possible.  The reward of course, is not deposited in Bank Mizrahi for had the bank been required to pay such large sums it would have declared bankruptcy long ago.  Our reward comes from the heavenly bank.   The statement of our earnings is one that we do not see, we must only realize that it is there.  Each word that we learn, each time we delve further into the Torah, into the insights of Rashi and Tosafot, there is an enormous reward waiting for us.  This applies to fulfillment of other mitzvot as well - hachnassat kallah, bikkur cholim, acts of chesed, Shabbat, tzitzit, and tefillin.  Our account will grow by leaps and bounds such that no calculator will be able to record such large sums - the reward is immense.

We must rejoice at what we have been given and attempt to attain more and more.  We must feel how unfortunate it is that we lost an opportunity to learn another hour here and another hour there.  This coming year we must make an effort to learn more, to fulfill more mitzvot, and to strengthen our Yirat Shamayim.  This is our kabalat ol Malchut Shamayim this coming Rosh Hashana.  We must remember that Hashem is King and He is the One Who watches over us.  He is the One Who rewards us and nothing can prevent Him from doing so, Hashem will never lack for any funds required to compensate us, for there is enough reward to go around to everyone.  Our duty is to recognize and understand His rule.  Today the role of a king is to sign a few documents and receive foreign dignitaries.  In years past a king's power was almost unlimited, he could judge someone for life or death and he could determine when to wage war.  The power of the human king, however, is still limited, for he must take into account the opinions of his ministers and population.  If he acts contrarily to the will of his people too often, he will be overthrown as history has witnessed on many occasions - many such kings were removed from office or killed, both Jewish kings as well as those from other nations.

The King of kings, on the other hand, does not have to answer to anyone.  There is no one who can stand in His way and no one who can rebel or remove Him from office - His power is unlimited.  Although each and every day, morning and evening, we are required to accept upon ourselves the yoke of the Kingdom of Heaven, it is on Rosh Hashana that we are required to delve into this and try to understand what it implies.  Similarly, we make mention of the exodus from Egypt every morning and night of the year, yet there is one night of the year in which we are required to recall this exodus in greater detail and with a greater understanding.  On Rosh Hashana we not only accept this Kingdom upon us, but we must contemplate and understand its implication - that Hashem is all powerful, He does as He wishes and is not limited in what He can do: "who would dare say to Him 'what are You doing'" (Kohelet 8:4).  Hashem can give, Hashem can take - He is in complete control.  Our task on Rosh Hashana is to understand this and to deepen our perception of this.

The Gemara rules: "we do not conclude a blessing with two subjects" (Brachot 49a).  It is for this reason that the introductory blessing of the Shmone Esrei concludes with "magen Avraham" and not "magen Avraham Yitzchak veYaakov".  The second bracha may contain several themes, yet it concludes not with "mechaye hameitim, vesomech noflim, umatir asurim", but simply with "mechaye hameitim".  If are permitted to conclude a bracha with only one idea, why does the central bracha of Rosh Hashana "Melech al kol haaretz mekadesh Yisrael veYom HaZikaron" conclude with three themes: 1) King of all the world, 2) Sanctifies Israel, and 3) Sanctifies the Day of Remembrance?  Does this not go against the Gemara's previous ruling?  The answer is that all of the ideas mentioned above fall into the same category - the entire motif of this Day of Remembrance is the realization that Hashem is King of the entire world. The bracha is not two ideas but one - our recognition of the Kingdom of Heaven.

The book of the prophet Yechezkel begins with lofty ideas referred to as "maasei merkava".  Yechezkel, as well as later sages of Kabbala, gave us insight into the ways of Hashem and how He runs this world and watches over us.  The "maasei merkava" were given to us firstly to enhance our knowledge and awareness of Hashem's ways.  There is an additional reason as well:  The Gemara relates an incredible insight that R' Elazar ben Arach had into the "maasei merkava" and how he informed R' Yochanan ben Zakkai of it.  The Gemara then relates: "R' Yochanan ben Zakkai stood up, kissed R' Elazar ben Arach on his head and said: 'blessed is Hashem, G-d of Israel, who has given a son to our forefather Avraham who knows how to comprehend, delve into and expound upon the maasei merkava.  There are those who expound well but do not practice well, those who practice well but do not expound well, but you, R' Elazar ben Arach are one who expounds well and practices well" (Chagiga 14b).  (The Rebbe from Gur used a similar expression in expressing praise for the Chafetz Chaim - he stated that Hashem has one Jew in the world who both writes books and observes them - he "expounds well and practices well").  How are we to understand these words of R' Yochanan ben Zakkai?  Had R' Elazar ben Arach just completed a discourse on the laws of Shabbat, loshon hara, or chesed, we could understand what it means to "expound well and practice well". But how does one practice the maase merkava, they are simply details of how Hashem runs His world, how are they put into practice? The answer must be that the maase merkava were not given to us simply as a means of expanding our knowledge, but as something for us to emulate - to "practice well".  We must contemplate Hashem's greatness, and adapt our own lifestyle to it.  Are we not all created in His image?  Should the creation not emulate the Creator?  We are not in the habit of studying the maase merkava, but based on the little that we know of Hashem's ways, we must do our utmost to act in this manner.  We must follow Hashem's ways of chesed and goodness, to be "Compassionate, and Gracious, Slow to Anger, and Abundant in Kindness and Truth" (Shmot 34:6). These attributes, of course, must be accompanied with a cleaving to the ways of the Torah and mitzvot.

We must act with Hashem's character traits and He will act for us measure for measure - "Hashem is your protective Shadow at your right hand".  Chazal comment: "'Who is like you Hashem forgiving iniquity and passing by transgression' (Micha 7:18), who is forgiven iniquity? One who passes by transgression" (Rosh Hashana 17a).  One who is a vatran who is willing to forego rights he may have for the sake of another, will be treated by Hashem in the same manner.  Chazal tell us that Hashem is not a vatran - one who absolves His people of their sin.  In fact, we are told the opposite: "whoever says Hashem is lax in the execution of justice, his life shall be outlawed, as it says 'The Rock! - perfect is His work, for all His paths are justice'" (Devarim 32:4) (Baba Kamma 50a).  Hashem may be full of chesed and compassion, but there is no laxity in His judgment - everything is judgment.  If the entire judgment against me is declared null and void because I am considered a vatran, then Hashem is not acting leniently, but His attribute of justice requires Him to do so.  Being absolved for our sins is the law.

Each and every one of us is in great need of this, for who can stand up to the A-lmighty in judgment: "If You preserve iniquities, O G-d, O L-rd who could survive?"  If Hashem were to mete out justice to its maximum degree, even Avraham, Yitzchak, and Yaakov would not be able to stand up to it (see Erchin 17a).  The best suggestion for ourselves is that in order to be judged positively we should yield to our fellow man.  Hashem will then be required to yield part of the negative verdict we may deserve. If we act with much chesed towards one another, Hashem will perform great acts of chesed for us.  He will then decree for us and the entire nation a year filled with good decrees, a year of joy devoid of terrorist acts and fatalities.  There is a great water shortage in Israel, if we act properly the Land of Israel will receive an abundance of water, as we mentioned earlier the rain falls in response to our actions.

May it be the will of Hashem that the Beit Hamikdash soon be rebuilt speedily in our day, and may we merit seeing the fulfillment of our prayer of Rosh Hashana and Yom Kippur: "Then You, Hashem, will reign alone over all Your works, on Mount Zion, resting place of Your glory, and in Jerusalem Your Holy City" ... "Let everything that has been made know that You are its Maker, let everything that has been molded understand that Your are its Molder" speedily in our day. Amen.