Parshas Netzavim/Vayeilech/Rosh Hashanah

by Rabbi Dovid Green

We find in the Torah that G-d has several names. Simply understood, the names of G-d are used in the Torah as descriptions of the way He runs the world. Sometimes we find G-d having very high expectations and settling for nothing less. One name is used in that case. Other times we see that G-d does "extend credit" so to speak. Human behavior which is less than acceptable goes unpunished, at least, for the time being. Another name terming G-d's merciful attribute is used then. These names are specifically descriptions of how the world experiences G-d's providence, and in no way detracts from G-d's unity.

When the world was created, the Torah uses the world Elokim, the name depicting the strict attribute. In the recounting of the creation later on, two names are used. The aforementioned name is used together with the name depicting the attribute of mercy. The name we call "Hashem", which simply means "the name" in Hebrew. The great commentator, Rashi, quotes the Talmud as follows. "G-d first thought to create the world with strict justice, but then He saw the world could not last as such, so He joined it together with the attribute of mercy."

Does this mean that G-d made a mistake? Are we to understand that He needed to make some adjustments as time went on and He saw things weren't going the way He wanted them to? Were things becoming unmanageable? Certainly we must seek understanding on a deeper level than just the superficial understanding of these words.

The Chassidic leader of the Gerer dynasty, The Sfas Emes, of blessed memory, explains as follows. G-d has a goal and a purpose for the creation. He understood that mankind was not just going to run like robots to reach His lofty goals. Consequently, G-d set in place the attribute of mercy into the the scheme of things, because He knew that through mercy, the goals could be reached. In other words, sometimes accepting less than the highest expectation right now is the prescription for mankind which will eventually bring mankind to fulfillment of the highest expectation and the complete fulfillment of its goals. I heard this quoted in the context of classroom teaching which illustrates perfectly this concept. The teacher has a goal and high standards. It doesn't always mean that he must be absolutely intolerant of anything less than perfect academics or behavior from his students. A measure of tolerance has the ability to bring about the realization of one's hopes and goals often better than uncompromising demands.

There is an interesting Talmudic debate as to when the world was created. Was it created in Tishrei, the month in which we celebrate Rosh HaShana and the upcoming holidays, or was it Nisan, the month of the celebration of Passover? The disagreement is reconciled with the understanding that the world was created in G-d's thoughts in Tishrei, and in deed, in Nisan. This can also be understood in terms of what we just explained. Creating the world in thought means envisioning it relative to it's exalted goals. Creating the world in deed refers to the approach taken to bring about the goals.

Rosh HaShana is known as a time when we reassert our loyalty to G-d as our King. He knows very well that we still fall short of exactly where He wants us to be. However, He understands that we are not robots, and we often have desires which run contrary to His dictates. Still, do we at least want to want what G-d requires from us? What is our focus in life? Do we try to improve ourselves? Are we trying to work toward bringing out our special goal, or are we going contrary to it? Rosh HaShana is the time when G-d examines the world as a whole, and every individual as well. He determines what the year to come will look like for the world community. He sets the years circumstances in motion for each person based on what he needs in order to bring out his unique contribution to the ultimate goal. Sometimes the goals are fulfilled through an individual. Other times they are fulfilled despite an individual. Hence, the various circumstances we find ourselves in, whether they are pleasant, or G-d forbid, unpleasant. May we all be signed and sealed for a good and sweet year of pleasant decrees, salvation, and consolation.

Good Shabbos!

Text Copyright © 1997 Rabbi Dovid Green and Project Genesis, Inc.