Ge’ulah and Accepting Hashem as King

(Significantly expanded May 6th.)

When someone hears bad news, such as a death, the gemara (Pesachim 50a) tells them to say the berakhah of “Dayan haEmes“. This phrase is often translated “the True Judge” as though it were a noun-adjective pair. But that would have a hei hayedi’ah (a leading “ha-” prefix meaning “the”) on both words. If “emes” were an adjective, it would be “haDayan haEmes“, figuring that “amiti” is a newer construction for “true” as an adjective than the berakhah. (Or perhaps the commonly said “Dayan Emes“, but that might have the heretical implication ch”v that Hashem is “a”, not the only, true Judge.)

Here, the form is that of a semichut (literally: attached form), used to mean “the A of B”. Such as Benei Yisrael, the Children of Israel. This form takes the hei hayedi’ah on only on the second word. A head of Pharoah’s executioners would be “sar tabachim”, but in Bereishis 39:1 the head is called “sar hatabachim” — prefix only on the second word. This is possibly because the noun doesn’t require more specification than being told it’s of something else. In English we say “the Children of Israel”, but in Hebrew it would appear that since the children are being specified as being Israel’s, we don’t need a “the”.

In any case, “Dayan haemes“, being a semichut, would mean “the Judge of Truth”. Semantically, one is accepting the tragedy as an expression of His Justice (which is true), the other is an acknowledgment that Hashem is the One Who judges which truths to reveal, and which to keep hidden from us. I therefore prefer “Dayan ha’Emes“, which acknowledges the reality that I am not capable of coming to terms with the death, even if I intellectually know in theory that He has good reasons. Aside from it simply being more correct since it’s the original form as found in the gemara.

Rav Hutner gives a related thought, that I was holding on to to use closer to Rosh haShanah. But I found that Kollel Iyun haDaf (no name given, I’m guessing it’s from the Rosh Kollel, R’ Mordechai Kornfeld) did a better job than what I had started doing last Elul. So, rather than hold onto it. I will just share the relevant part of the kollel’s Insights into the Daf email for Rosh haShanah 32b.


QUESTION: The Gemara discusses a dispute whether the verse, “Shema Yisrael Hashem E-lokeinu Hashem Echad,” is considered a verse of Malchiyos such that it counts as one of the ten verses which must be recited in the Musaf Shemoneh Esreh of Rosh Hashanah.

RAV YITZCHAK HUTNERzt”l (in PACHAD YITZCHAK, Rosh Hashanah, Ma’amar 11) asks that the Gemara earlier (32a) says that “Ani Hashem E-lokeichem” is the source for reciting verses of Malchiyos. Why, then, is there any argument whether the verse of Shema Yisrael counts as an expression of Malchiyos? The words “Hashem E-lokeinu” in the verse of Shema Yisrael should be the ideal expression of Malchiyos, because the verse of “Ani Hashem E-lokeichem” is the undisputed source for Malchiyos!

Conversely, when one recites Keri’as Shema he must recite the verse in its entirety, including the words “Hashem Echad,” in order to properly fulfill the Mitzvah to accept Hashem’s Kingship upon oneself. If he omits the words “Hashem Echad,” he has not properly expressed his acceptance of Hashem’s Kingship; the words “Hashem E-lokeinu” are not sufficient. Why, then, is “Ani Hashem E-lokeichem” a valid source for reciting Malchiyos if those words do not fully express Hashem’s Kingship?

Another difference exists between the acceptance of Malchus Shamayim of Keri’as Shema and the acceptance of Malchus Shamayim in the blessing of Malchiyos on Rosh Hashanah. In Keri’as Shema, one accepts upon himself the Kingship of Hashem with an emphasis on the love of Hashem, “v’Ahavta Es Hashem.” On Rosh Hashanah, in contrast, one accepts upon himself the Kingship of Hashem with an emphasis on the fear of Hashem (as Rosh Hashanah is the first day of the “Yamim Nora’im,” the Days of Awe). What is the basis for this difference?

ANSWER: RAV HUTNERzt”l cites the words of Rashi on the verse of Shema Yisrael. Rashi explains that the verse means, “Listen, O Israel: Hashem, Who is our G-d now in this world, will be One G-d [accepted by all people] in the World to Come.” This principle is expressed in the Gemara in Pesachim (50a) which says that in this world Hashem is not recognized by all as One. The Gemara adds that in this world man does not recognize the singular goodness behind all that happens. Consequently, in this world a person recites one blessing for bad tidings (“Dayan ha’Emes“) and a different blessing for good tidings (“ha’Tov veha’Metiv“). Times of suffering appear to be times of strict judgment and punishment, while times of prosperity appear to be times of mercy and goodness. Olam ha’Ba will be different; there, one will recite one blessing, “ha’Tov veha’Metiv,” on all that happens, because “on that day Hashem will be One and His Name will be One” (Zecharyah 14:9). (See Insights to Pesachim 50a.)

Rav Hutner explains that man’s mission on Rosh Hashanah is to accept Hashem as King in this world according to the limits of his perception in this world. A person in this world cannot fathom the concept of Hashem’s Kingship the way it will be revealed in the World to Come when “Hashem will be One and His Name will be One.” In this world, we do not see Hashem as Echad, but rather as both “Dayan ha’Emes” and “ha’Tov veha’Metiv.” Therefore, when we accept upon ourselves Hashem’s sovereignty on Rosh Hashanah, we must do so with the expression of “Ani Hashem E-lokeichem” — without the additional “Hashem Echad” — “Hashem is One.” This verse expresses the way we perceive Hashem as King in this world. The acceptance of Hashem as King the way He will be perceived in the future is not part of our present experience, and thus such an acceptance cannot comprise a full-hearted acceptance of Malchus Shamayim.

In contrast, in our acceptance of Hashem’s sovereignty in Keri’as Shema, we proclaim our belief in the way Hashem will be recognized in the future when His true Oneness will be revealed to and perceived by all. Accordingly, one does not fulfill his obligation properly if he recites Shema Yisrael without the words “Hashem Echad,” for he omits the essential component of the future acceptance of Hashem’s sovereignty, that Hashem will be recognized as One. On Rosh Hashanah, however, these words are not an ideal expression of the this-worldly Kingship of Hashem which we proclaim in Malchiyos. (Even though the verse “Shema Yisrael” also contains the words “Hashem E-lokeinu,” that phrase is not the main point of the verse and thus “Shema Yisrael” does not count as a verse of Malchiyos. Alternatively, the phrase “Hashem E-lokeinu” in the verse is not an expression of our acceptance of Hashem as King, but it is a statement of fact: “Hashem, Who right now is our G-d….” In order to be considered a verse of Malchiyos, the verse must contain an acceptance of Hashem as King and not merely be a statement of the fact that Hashem is our G-d. See PACHAD YITZCHAK, ibid. #22.)

This also explains the emphasis in Keri’as Shema on the love of Hashem (“v’Ahavta“). Keri’as Shema refers to the time in the future when we will perceive Hashem as “ha’Tov veha’Metiv” and we will be drawn to Hashem through our love for Him. In this world, in contrast, when we accept Hashem as our King as we perceive Him now — as the judge of mankind, “Dayan ha’Emes,” and as “ha’Tov veha’Metiv” — we accept His Kingship through an expression of awe and fear.

Rav Hutner sees the split in our perception of Hashem between “Dayan haEmes” and “Tov uMetiv” as being a consequence of what we have been identifying with the casting down of Truth for the creation of man. And thus resolved in the World to Come.

We see something similar in the opening chapters of the Chumash. In chapter 1, describing the creation of the world, man appears only as the pinnacle of that process. And G-d is called simply “E-lokim”. When the Torah switches in chapter 2 to tell the story of the creation of man as a decision-maker, with a mental life of his own, He is described as “Hashem E-lokim“. A split but integrated perception of G-d. (I wrote on this topic in the Mesukim miDevash for Parashas Bereishis.) After the first sin, the names start being used alone, with some exceptions, which call for treatment. Notably, in the Merkavah, beyond the olam – elem, Yechezqeil haNavi speaks to “Hashem E-lokim” (albeit spelled A-dny Y-HV-H).

As Rav Hutner writes, history progresses until ge’ulah. “On that day, Hashem will be one, and His name will be one.”

Returning to our opening gemara, R’ Achar bar Chanina says that on that day there will only be one berakhah. We would understand the Truth, and there would be no unpleasant news. On all events we will bless haTov vehaMeitiv — that Hashem is “Good and the Bestower of good”. Similarly, Rav Nachman writes that we will no longer need to use the name Ad-nai where the quote has the tetragrammaton. The four letter name, representing Divine Mercy, will not be occluded by the tragedies of history, and can be said with proper comprehension.

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