How is our fate decided? The Rambam writes that on Rosh Hashana Hashem weighs our mitzvos and aveiros. One who is found to be a tzaddik, righteous, is sealed for life, one who is found to be a rasha, wicked, is sealed for death, and the fate of a beinoni, one who is in the middle, is undecided until Yom Kippur. If he repents, he will be sealed for life, and if not, he will be sealed for death. 2

Since our judgment is decided by our past deeds, it is incumbent upon us to do teshuva, repent. Thus our mitzvos will tip the scale and we will merit a year of life.

Although we have until Yom Kippur to repent, nevertheless, why should we let our lives hang in the balance? Rosh Hashana can be compared to a trial and Yom Kippur to an appeal. While we have a right to appeal a guilty verdict, we do our utmost to win the trial. In a trial, we might be considered innocent until proven guilty, however in an appeal, we are guilty until proven innocent. Rosh Hashana should therefore be a day of teshuva. Yet, most of the Rosh Hashana tefillos, prayers, do not mention teshuva. Teshuva is not the focus of the day. In fact, we cannot repent on Rosh Hashana; we are not allowed to recite Viduy on Rosh Hashana- we cannot admit our guilt, an integral part of the teshuva process.3

Let us examine why we do not repent on Rosh Hashana. We all hope each day for the coming of Mashiach. That will surely put an end to the current crisis in Eretz Yisrael. We may ask however, will we be better off when Mashiach comes? Chazal explain that the passuk "V'higiyu shanim asher tomar ein li bahem cheifetz-and those years arrive of which you will say 'I have no desire in them.' "4 refers to the days of Mashiach.5 The Ramban writes that in the times of Mashiach, there will not be bechira free will. Doing good will be part of our nature. The Ramban continues that if there will not be bechira than there will not be reward for fulfilling mitzvos either. Reward is only possible when we can choose between good and evil.6 The Ramban gives the impression that we are better off now that we have to struggle with our yetzar hara, evil inclination. Only now can we grow and reach newer heights in Hashem's service but not after Mashiach's arrival. Who can honestly say that they are satisfied with the madreiga, level that they reached in avodas Hashem?7 Yet we all hope and daven everyday for the geula, the redemption.

This is because Hashem created the world to reveal His Malchus, His rule over all mankind, which will only be realized when Mashiach comes. "V'haya Hashem l'Melech al kol ha'aretz bayom hahu yiheyeh Hashem echad u'shemo echad -Hashem will be King over all the world, on that day Hashem will be One and His Name will be One."8 Therefore, although on a personal level we might be better off now that we have the opportunity to improve our ways, nevertheless the will of the Ribbono Shel Olam comes first. Our foremost desire is to see that His will is fulfilled.

Hayom haras olam, Rosh Hashana is considered the birthday of the world. Rosh Hashana is the anniversary of the creation of man. With Adam's creation and his recognition of Hashem's greatness and kindness, Hashem became King. Therefore every Rosh Hashana we focus on accepting malchus. Yes, we all want to emerge victorious from din on this day and focussing on teshuva would help us achieve our goal. Nonetheless, we forget about our own needs and concentrate on the will of Hashem. Actually, this is the greatest show of malchus. Although we might actually suffer by doing so; still we focus only on accepting Hashem's malchus. A servant of the King does not have his own will; only the will of the king.

We have explained that on Rosh Hashana we accept Hashem's malchus and ignore our own needs, although this jeopardizes the outcome of our judgment. We will see, however, that this is actually a zechus to merit a year of life.

On Rosh Hashana we beseech Hashem to recall the Akeida, when Avraham Avinu was prepared and willing to sacrifice his precious son Yitzchak. This was considered the ultimate test, Chazal say that the 'eifer Yitzchak', Yitzchak's ashes, are always before Hashem. The question is asked why this was considered such a great act; thousands have given their life up for Hashem. Furthermore, there was no room for doubt; Hashem revealed Himself to Avraham, telling him to sacrifice Yitzchak. R' Elchanan Wasserman zt"l (who himself died al Kiddush Hashem) answers9 that one who dies al Kiddush Hashem, knows that he will go straight to Gan Eden. One gives up his life on this temporary world in exchange for Eternity. However if one was asked to sacrifice one's life for Hashem and forfeit their portion in Olam Haba, this indeed would be a severe test. When Avraham Avinu was asked to sacrifice Yitzchak, Hashem did not request that he give up his portion in the Next World-He asked him to give up something even more dearly to him than Olam Haba.

After winning the war against the four kings, Avraham was worried that he had received all his reward in the Next World. The Ribbono Shel Olam told Avraham - al tira Avraham - do not worry Avraham, you have a great portion awaiting you in the next world. What was Avraham's response? "Vayomer Avraham 'Hashem Elokim ma titein li va'anochi holeich ariri.'"10 Avraham said that if he does not have a child, it is all worthless. Avraham did everything lishma, shelo al m'nas l'kabel p'ras, he was not looking for reward. More important to Avraham than the Afterlife was his desire that his legacy continue. If he did not have a son to spread Hashem's name, after he leave this world, however, his life's work would go to waste. This was dearer to him than Olam Haba.

R' Elachanan explains that this was the great test of the Akeida. Although all of Avraham's hopes were pinned on Yitzchak,, nevertheless, he was prepared to lose him to fulfill the will of Hashem. It is this z'chus that protects us on Rosh Hashana. Avraham totally gave up his own will, even though he did not understand why. The same is with us. We try to emulate Avraham. By acting similar to Avraham Avinu, we prove ourselves worthy of his merit. Therefore, we focus on accepting Hashem's Malchus, and ignore our own fate. This is complete Kabbalas Malchus.

We do not mean to minimise the importance of repentance. On the contrary, the month of Elul is the time for teshuva. As we mentioned, we do not focus on repentance on Rosh Hashana. Furthermore, by reflecting on the upcoming Yom Hadin and making a cheshbon hanefesh, an accounting of our past deeds, we prepare ourselves to accept His reign. The more fear that we have for the awesome Day of Judgment, and nevertheless, we choose to ignore our personal fate on Rosh Hashana, focusing on Hashem's Malchus instead, the greater our acceptance of His Kingship is. In this way, we emulate Avraham Avinu. Avraham was keenly aware of what he was forfeiting. Nonetheless, he followed the will of Hashem. We too, must realise what we stand to lose if we ignore our fate on this day.

We explained why we do not focus on judgement on Rosh Hashana. We must, however, understand why was Rosh Hashana designated as a day of judgment. Is it coincidence that the Day of Creation, and accepting His Malchus, is the Day of Judgment as well? Another point to ponder is why is there no mention in the Torah that Rosh Hashana is Yom Hadin?11

The Gemara12 states that during the Aseres Yemei Teshuva, the Ten Days of Repentance, we conclude the bracha of Kedusha hamelech hakadosh, the Holy King, instead of HaE-l HaKadosh, the Holy G-d. Rashi explains that Hashem judges us during this period. Judgement is a manifestation of Hashem's malchus. Only the King of kings has the power of life and death. It can be said, that if when Hashem judges us, we see Him as King, then on Rosh Hashana, when Hashem chooses to reveal His kingship, He does so through judgment.

However, the judgment is not the focus of the day. The essence of Rosh Hashana is acceptance of His Malchus. Therefore, if we choose to accept His Malchus we have already achieved the purpose of the day. Hashem will not need to judge us by our past deeds. And who can honestly say that he is deserving through his deeds?

Therefore if we reflect on the magnitude and consequences of Yom Hadin, that makes our Kabbolas Malchus all the greater. We are aware of what is at stake and still we focus on the will of Hashem's will and not our own.

The Midrash notes13 that concerning all the mussafim, additional offerings of the festivals, it is written v'hikravtem, and you should offer, however regarding Rosh Hashana it states v'asisem, and you should make. The Midrash explains that on Rosh Hashana, Hashem makes us anew. Just like Adam Harishon was created on Rosh Hashana, so too, we are all reborn every Rosh Hashana. R' Aharon Kotler Zt"l explains14 that on Yom Kippur we are judged according to our past actions, so we must repent on Yom Kippur if we hadn't already. However Rosh Hashana is a time of hischadshus, renewal; if we fully accept His Malchus and we sincerely resolve to begin afresh, then we will merit to be written for l'chaim. The Gemara says15 that on Rosh Hashana we are judged as it is written "Tiku bachodesh shofar, bakeseh l'yom chageinu, Blow the shofar at the moon's renewal, when it is concealed, at the appointed time of our festive day ( i.e., Rosh Hashana); ki chok l'Yisrael hu, it is a decree for Yisrael."16 The Gemara asks how do we know that the rest of the world is also judged on this day? The passuk continues "Mishpat l'Elokei Yaakov, judgement for the G-d of Yaakov." These two expressions, chok and mishpat, are opposites. R' Aharon writes that the Gemara in Beitza17 explains that chok also means portion. Hashem decides what everyone's portion will be for the entire year on Rosh Hashana. This applies, however, only to Bnei Yisrael, who accept His Malchus and are His servants. A King provides the needs of his servants. The rest of the world however receives mishpat, they are judged according to their merits. We might add that chok also means a decree without reason. If we accept His Malchus and ignore our fate even though we might not understand why Hashem wants us to do so, Hashem will grant us life through a chok, without reason, even if we would be undeserving.18

May we accept Hashem's reign this Rosh Hashana. In this merit, may Hashem find us deserving of a year of life. And may we witness the coming of Mashiach, the ultimate revelation of Hashem's Malchus.

FOOTNOTES

1Rosh Hashana 16a.
2 Hilchos Teshuva 3:3.
3 See Rambam Hilchos Teshuva 1:1; 2:2.
4 Koheles 12:1.
5 Shabbos 151b.
6 Ramban Devarim 30:6.
7 See also Ritva Taanis 30b; Matnas Chaim, Maamarim p.227-228.
8 Zechariah 14:9.
9 Kovetz Maamarim.
10 Bereishis 15:2.
11 See also Emes l'Yaakov Vayikra 23:24.
12 Brachos 12b.
13 Vayikra Rabba 29.
14 Mishnas R' Aharon vol. 2 p. 199.
15 Rosh Hashana 8b.
16 Tehillim 87:4,5.
17 16a.
18 On this day, 5763 years ago, Hashem created Adam. Adam sinned and ate from the eitz hada'as. Hashem judged him and he merited to live. Hashem told Adam just as you succeed in your judgment, so too I will judge your children every year on this day, and they will succeed in their judgment (Vayikra Rabba 29). Adam sinned for the sake of Hashem. The Michtav Me'Eliyahu (vol. 2) explains that Adam was so close to Hashem, his knowledge of Hashem so great, that he lacked the free will that we enjoy. He decided to sin, creating darkness so he would be faced with a challenge. Adam thought that in this way, he could better serve Hashem. He was wrong. He transgressed the will of Hashem for what he thought was better. Every Rosh Hashana we do what Hashem wants, we accept His kingship although we do not understand. In this way we rectify Adam's sin.