“RABBI’S MUSINGS (& AMUSINGS)”
Erev Rosh Hashanah 5786
29 Elul 5785/September 22, 2025
ULTIMATE TRUTH
As a General Studies principal in the afternoons, I am particular that students do not leave their classroom whiel class is in session. Classes are less than 40 minutes long and students need to be conscientious enough to take care of their needs before class.
One student brought me a note from his mother saying that due to a health issue he should be allowed to go to the bathroom during class. The student asked if that was sufficient for him to be granted a pass. I replied that a note from his mother was definitely sufficient.
It is not easy to say selichos and the many added tefillos during these exalted days. Davening is hard enough on a regular day and it’s a significant challenge to maintain concentration. Add to the mix many unfamiliar and hard to pronounce words and it becomes that much more difficult.
We comfort ourselves with the knowledge that even if we don’t know exactly what we are saying we are more than confident that the words we are saying are powerful and precious in the celestial worlds.
The Mussaf of Rosh Hashanah is by far the longest text of Shemoneh Esrei throughout the year. The three added sections – Malchiyos, Zichronos, and Sofaros contain 10 pesukim each.
One part of selichos that may sometimes feel inconsequential is the recitation of numerous pesukim from all over Tanach. In fact, one of the most popular phrases in the Selichos and Yom Kippur liturgy is “k’mah shene’emar – like it is said” (before quoting a pasuk from Tanach).
At times it feels like the pasuk we quote is just repeating a petition we said in other words.
The reality however, is that the opposite is true. Sefer HaChasidim (256) writes that the most important part of selichos are the pesukim upon which the petitions are based. Therefore, he urges that we don’t skip them, but recite them calmly and not rushed.
It’s been said that we live in a “Post truth world.” In our society we are skeptical about everything we are told, often for good reasons. As AI becomes more popular and in vogue it is becoming increasingly more difficult to know if a video is real. We are skeptical of the media and definitely of our politicians. We don’t even trust experts when their advice or guidance isn’t in sync with what Google tells us.
There is only one absolute truth we have, and that is the same body of truth we have always had, since it was transmitted to us at Sinai and by the prophets – the words of Tanach!
Throughout the tempests of time and the vagaries of world history the veracity of those timeless words has never been questioned by the Torah faithful.
When the Gemara (Gittin 7) delineates the boundaries of Eretz Yisroel it uses pesukim as basis.
Why use pesukim to show boundaries and not a map? The answer is that the map is constantly being redrawn. The map of the world, especially Europe, was completely redrawn after World War I. The empires were disbanded, and many new countries emerged.
If the borders of Eretz Yisroel are proven by a map, they are subject to change based on the whims of time. Because they are based on pesukim on Tanach, they are as eternal as the pesukim themselves.
The Gemara (Gittin 56a) relates that shortly prior to the destruction of the second Beis Hamikdash, Yerushalayim was besieged by the Romans. At the same time there was terrible infighting among the Jewish inhabitants of the holy city.
Overcoming great danger, Rabbi Yochanan Ben Zakkai was able to clandestinely leave the holy city to meet with the Roman general Vespasian. When Rabbi Yochanan saw Vespasian he proclaimed, “Peace unto you, O king! Peace unto you, O king!” Vespasian replied that Rabbi Yochanan was worthy of the death penalty on two counts. Firstly, because he was not the king and calling him such was an affront to the true king. Secondly, if he was a king, why did Rabbi Yochanan not come to pay homage to him until then?
Rav Yochanan replied that regarding the second question, the rebels within the city did not allow him to leave and he was unable to come earlier. Regarding the first question, Rabbi Yochanan told Vespasian that he obviously was the king because the pasuk in Yeshayah (10:34) states that Yerushalayim would only fall into the hands of a king.
Moments later, a delegation arrived from Rome informing Vespasian that the previous Caesar (Vitellius) had died, and Rome had appointed him as the successor.
What I think is most extraordinary about this story is that Rav Yochanan Ben Zakkai had no shadow of a doubt that Vespasian was king or would imminently become king. If the pasuk says it, in Rav Yochanan’s mind it was as if it had already happened. He was willing to proclaim it to the general himself despite the danger it posed to him.
A similar story is told about Rav Yonason Eibschutz who was once asked by the king if he really believes that all wisdom is to be found in the Torah and the Talmud. Rav Yonasan replied that he believed that wholeheartedly.
The king continued that his city had a few different entrances. If indeed the Talmud contains all wisdom, he wanted Rav Yonasan to tell him which gate of the city he would enter on his next visit there. Rav Yonasan replied that if he told the king which gate he would enter, the king would purposely use a different gate to show him up. The king suggested that Rav Yonasan write the name of the gate on a paper and place it in a sealed envelope which the king would not open until after he entered the city. Rav Yonasan agreed.
As the king approached the city, he debated within himself which gate to enter. Suddenly he had an epiphany. He instructed that a new gate be carved out of the city walls.
Feeling very smug with himself, the king returned to his palace and eagerly opened the envelope. He was stunned when he read Rav Yonasan’s note: “The king will enter through a new gate that has never been used before.” The king summoned Rav Yonasan and asked him how he could have predicted that he would enter through a new gate. Rav Yonasan replied that the Gemara (Bava Basra 100) clearly says, “The king can breach a fence to make himself a path and no one can protest.”
In the berachos prior to reading the haftorah we bless Hashem, “Who chose good prophets, and He found favor in their words that were said in truth.”
We specifically recite numerous pesukim throughout the recitation of Selichos as well as the unique Rosh Hashanah and Yom Kippur prayers. When we state our requests, we may feel somewhat insignificant. Who are we to ask to be granted atonement, and all the other blessings we seek? But we don’t come without backing. We have a note from home, as it were, pesukim that assert we will be granted forgiveness and blessings.
Perhaps our personal merits are insufficient but armed with pesukim we stand confidently before our Creator hoping for a sweet new year full of blessing and goodness.
Shana Tova & Gut g’bentcht yahr,
R’ Dani and Chani Staum
STRIVINGHIGHER.COM