Shemini Atzeres 5781: The Festival of Holding On

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Artwork: Secluded Steppe, by Noah Bradley

Shemini Atzeres 5781: The Festival of Holding On

The thematic identity of Shemini Atzeres is obscure for a number of reasons, among them: 

(1) “Shemini” (“eighth”) indicates that this is the eighth day of the seven-day Chag ha’Sukkos, and would therefore share in its themes. This supposition is reinforced by the fact that we refer to both moadim (holidays) as “zman simchaseinu” (“the time of our rejoicing”). Halachically, however, Shemini Atzeres is regarded as a chag bifnei atzmo (its own independent festival), which suggests – or at least leaves open the possibility – that it has its own thematic identity, separate from that of Sukkos. 

(2) The word “Atzeres” is subject to a number of different translations, including “assembly,”[1] “detainment,”[2] “refraining,”[3] “lordship”[4] and more. Unlike “Pesach” and “Sukkos,” it is difficult to deduce the theme of this holiday from its name.

(3) This problem is compounded by the fact that the seventh day of Pesach is also called “Atzeres” in the Torah. What relationship does it have to Shemini Atzeres, if any? [5]

(4) The other Regalim (Pilgrimage Festivals) each have their own mitzvos which reflect their themes. In contrast, Shemini Atzeres has no special mitzvos associated with its observance.

(5) There are few clues provided in the text of the Written Torah to help us figure out what it is that we are celebrating, other than the cryptic, “It shall be an atzeres for you” (Vayikra 23:36).

In his commentary on that phrase, Rashi [6] offers an explanation based on a midrash [7]:

“it is an atzeres” (lit. “a holding-back”) [means] “I have held you back with Me,” like a king who invited his children to a [festive] meal for a certain number of days, and when it was time for them to depart, he said, “My children, please stay with me one more day, for our parting is difficult for me.”

It would appear that Rashi is doing more than just weighing in on the translation of “atzeres” as “a holding-back.” It would seem that the midrash he cites sheds light on the theme of Shemini Atzeres, namely, that it represents an effort on the part of Hashem to “hold back” His children (as it were), because He finds our departure difficult. Obviously, this is intended to be understood allegorically. The question is: What is the meaning of the allegory?

Rav Yaakov Tzvi Mecklenburg [8] cites Rashi and explains the import of the allegory:

In this manner we can also say that from our perspective the last Yom Tov of Pesach and of Sukkos are called “atzeres,” meaning “being held back,” [referring to] the difficulty of separation on account of all the precious lessons we have acquired in our souls through Hashem’s moadim and the preparation for sanctity that we have attained through them – because it is only for this reason that they are called “Mikraei Kodesh,” as we have explained above. [We ask that these lessons] be “held back” with us, and remain with us even after the conclusion of the festival, and regarding these spiritual lessons which we have internalized over the days of the festival, that we not abandon them when the moed ends. 

According to Rav Mecklenburg, Hashem’s reluctance to part ways with His children is a metaphor for our reluctance to part ways with the moadim, and all the lessons and sanctity we have gained through their observance, for it is these perfections that have brought us “close” to Hashem during these designated times of sanctity.

Strictly speaking, the cycle of moadim should end with Hoshana Rabbah, the last day of chol ha’moed Sukkos. If that were the case, however, we would be at risk of returning to our normal non-Moadim life and losing all of the gains we had made along the way. 

To counteract this eventuality, Hashem established the “extra” moed of Shemini Atzeres – endowed with its own kedushah (sanctity), but without its own mitzvos or independent themes – as an opportunity to reflect on the insights we have gleaned over the course of all the moadim, and to face the fact that unless we take care to “hold on” to what we have gained, we will be in danger of slipping back into the same mindset and habits we had before being enlightened and transformed by the moadim. 

At the end of his comments here Rav Mecklenburg refers the reader to his commentary on Parashas Pinchas [9] where he elaborates on the purpose of the moadim in general and the connection to the role of Shemini Atzeres:

According to all of the explanations [listed above] it is necessary to clarify why the Torah singles out the last day [of Pesach and Sukkos] by the name “atzeres.” [The answer,] it seems, is that the Torah nicknamed it this in order to teach us something of tremendous benefit, namely, that since people’s desires for temporal acquisitions are very powerful, and the labor for them weighs heavily upon them, and the more one increases them the more he diminishes eternal acquisitions, therefore it was the goal of the God-given Torah to free people from this great servitude which has no benefit and to exchange it for the kabbalas malchus shamayim (the acceptance of heavenly kingship). [10]

For this reason [the Torah] established the Moadei Hashem which, according to their straightforward objective, is to provide us with a great motivation not to be excessively involved in transitory possessions, but only to the extent that is necessary, and to only strive to acquire them except insofar as we need, and only in accordance with the avodah commanded in the God-given Torah, in order to give our souls success in the eternal world. 

For this reason they are called “Moadei Hashem,” meaning “designated times for godly matters,” far removed from the various types of striving for temporal possessions. These times designated exclusively for avodas Hashem (divine service) will make a great impression upon our souls, enabling us to acquire a firm disposition to reject excess worldly possessions in order that our striving after them during the days of the week will not be for their own sake, but for the benefit which results from them in attaining the true and eternal purpose. 

Therefore these moadim are also called by the name “Mikraei Kodesh” (lit. “Holy Convocations”) the intent of which – as we explained in Emor – is [to convey] “preparation and readying for sanctity,” in reference to the precious lessons that are alluded to [in the Moadim] in order to motivate us to separate ourselves from the excesses of this world and from striving after temporal possessions; our preparedness for sanctity in the moadei Hashem will serve as a great [precautionary] fence and a universal remedy for the time period which follows after the moed, when we return to matters of material involvement, so that we don’t deviate through them from the path that is proper for an elevated person, and that we direct all of our activities and movements exclusively towards a sublime purpose, to the extent that our necessary involvement in This World for our material bodies is only in order to draw its existence towards the true perfection of serving its Creator, or to that which is instrumental in His service. 

In order [to ensure] that this desirable purpose remains after the festival is over, clinging to holy thoughts that we have acquired during the days of the moed, without distancing them from our souls upon the completion of the moed, but they should be “held back” with us with all the powers of our souls for the upcoming time period – it is for this reason the last day of Pesach and Sukkos is called by the name “atzeres” (the “Festival of Holding On” [11]), that is to say, a day on which we strengthen ourselves with all of our might to seize with our souls the precious lessons we have internalized for all the days of the festival, and to not abandon them with the conclusion of the festival, but to retain them with us and to bring the preparedness for sanctity of the days of the festival from potentiality to actuality in the days of work that will follow after the festival.

According to Rav Mecklenberg, the general purpose of the Moadim – aside from the specific themes of each moed – is to properly frame our involvement in material acquisitions, recognizing that these possessions are only temporary, and that the more we strive after them, the more we forfeit our true success, which is eternal. The six-month period of time after the cycle of moadim, from the end of Tishrei until the middle of Nisan, poses a unique threat. During this time we are exclusively occupied with the day-to-day labor of acquiring our material needs. There is a real danger that the impact of the Moadim will wear off. To counteract this we were given the final chag of Shemini Atzeres to ready ourselves for the metaphysical winter that will soon follow. [12]

I think it’s safe to say for most (if not all) of us, the cycle of moadim this year – the year of COVID-19 – has resulted in a unique set of transformational insights. Our Pesach, our Shavuos, and our Sukkos this year have been different from all other years. [13] At each point along the way, we have experienced highs and lows. We have learned things about each other and about ourselves, as individuals, as a nation, and as a species. The insights generated by the plague have intermingled with the insights embedded in the moadim and their mitzvos, resulting in new perspectives that might otherwise never have been brought to mind. And the winter we will soon face may be one of the darkest in our lifetimes. 

On this Shemini Atzeres, the “Festival of Holding On,” we will have the opportunity to contemplate the personal growth we have undergone in these past seven months and to ready ourselves for the months to follow. This will be a Yom Tov, a time to have simchah (joy) in our material and metaphysical portion. But as Shlomo ha’Melech said, “let him rejoice in all of them, but let him remember that the days of darkness will be many” (Koheles 11:8). We must not content ourselves with the illusion that the clarity we have gained from the moadim of the year of COVID-19 will remain with us. If we wish to retain what our souls have acquired, then it is in our best interest to use this final chag to reflect, to mobilize, and to strategize ways to hold on to this year’s life lessons. Because if not now, then when? When we are in the throes of this coming year, with all its uncertainties? “Give portions to seven, and also to eight, for you never know what calamity will strike the land” (Koheles 11:2). Do not content yourself with having made progress through these past seven months. Secure what you have gained by using Atzeres of the Eighth for its intended purpose, for you never know what this year may bring. 

I wish us all a chag sameach – one through which we may hold on to what we have gained this year.

End Notes

[1] cited but rejected by Rabbeinu Avraham ibn Ezra, Commentary on Sefer Vayikra 23:36 

[2] Rav Ovadiah Sforno, Commentary on Sefer Vayikra 23:36 

[3] Rabbeinu Shmuel ben Meir (Rashbam), Commentary on Sefer Vayikra 23:36 

[4] Don Yitzchak Abravanel, Commentary on Sefer Vayikra 23:36 

[5] Shavuos is also called “Atzeres,” but only by the Rabbis – not in the Torah itself. 

[6]  Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Vayikra 23:36 

[7] This midrash is supposedly from Vayikra Rabbah, but I couldn’t seem to track it down. 

[8]  Rav Yaakov Tzvi Mecklenburg, Ha’Kesav ve’ha’Kabbalah on Sefer Vayikra 23:36 

[9]  ibid. Sefer Bamidbar 29:35, with my own paragraph breaks for clarity 

[10] I cannot help but associate to one of my favorite of Thoreau’s quips in Walden: “As if you could kill time without injuring eternity.” 

[11] This was our best guess at Rav Mecklenburg’s Hebrew-transliterated-into-German phrase אנהאלטספעסט"." 

[12] According to this explanation, why is the seventh day of Pesach also called “Atzeres” when it will not be followed by such a long period of non-kedushah? Perhaps because Pesach is the beginning of the harvest season – a time when we will be preoccupied with material success in a different way. There is a danger that all of the spiritual growth we underwent as a result of the Chag ha’Matzos will be overridden by the stresses and exertions of the harvest season. Although not as great of a threat as the long winter, it is enough that the Torah had to establish an Atzeres specific to the Chag ha’Matzos. 

[13] Rabbinically speaking, the themes of Pesach begin a month earlier, at Purim – and we certainly remember how Purim this year was the real turning point in our lives.

Yom ha'Din and Yom ha'Teruah

This is my attempt to write up a burgeoning insight about Rosh ha'Shanah - one which I feel is quite big, but which I haven't yet gone over with all of my chavrusas yet. I thought it would be best to write it up now, so that I can gain some clarity before Rosh ha'Shanah, and so that those who read it can think about it over the Yom Tov, and maybe provide feedback during the Aseres Ymei Teshuvah. Enjoy!

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Artwork: Time Sieve, by Franz Vohwinkel

Yom ha'Din and Yom ha'Teruah

Rosh ha'Shanah in the Written Torah

One cannot read through the Torah's presentation of the moadim (holidays) in Parashas Emor without noticing the sparseness of the Torah's treatment of Rosh ha'Shanah. When discussing the other moadim the pesukim (verses) go into detail about the laws and themes of the day, but when it comes to Rosh ha'Shanah, the pesukim have barely anything to say about the nature of the day:

In the seventh month, on the first of the month, there shall be a rest day for you, a zichron teruah (remembrance of a shofar-cry), a holy convocation. You shall not do any laborious work, and you shall offer a fire-offering to Hashem.

The holiday is not given a name, nor is its character mentioned, nor are any laws explicitly spelled out. Even the central mitzvah - hearing the sound of the shofar - is barely alluded to. All we have to work with are two words: zichron teruah.

Perhaps the most shocking omission is the fact that nowhere does the Written Torah identify Rosh ha'Shanah as the Yom ha'Din (Judgment Day). In fact, there is no reference anywhere in the Written Torah to a "judgment day" of any kind. This fact is mentioned only in the Oral Torah, but one would not even be aware of it by reading the pesukim. 

What are we to make of all this? How are we meant to view Rosh ha'Shanah based on its presentation in the Written Torah, and how should we go about reconciling this view with the additional - and seemingly essential - information provided by the Oral Torah? 

We will leave these questions aside for the time being and focus on a more important question: What is the Yom ha'Din? Every Jew who grows up going to Rosh ha'Shanah services has some notion of judgment day. The liturgy is rife with imagery: the True Judge sitting on His throne of judgment, the Book of Life and the Book of Death open before Him, a judgment being pronounced which determines the course of events for the rest of the year, the final verdict being sealed on Yom ha'Kippurim, and so on. To what extent do these images reflect the reality of what happens on Rosh ha'Shanah, and to what extent are they merely byproducts of our own imagination? 

This year I stumbled upon an explanation which radically changed my view of the Yom ha'Din. That explanation was provided by the Abravanel, in his commentary on the Torah. I will do my best to convey that view to you now, and I will do so in my usual style of translating the text and commenting on it step by step.

Rosh ha'Shanah as Yom ha'Din

The Abravanel begins by explaining the nature of the din (judgment) that happens on Rosh ha'Shanah. You will quickly notice that the Abravanel is working with certain premises that are rooted in Aristotelian physics, which we now know to be false. In my treatment of the Abravanel's explanation I will do my best to adapt his worldview to one which is consistent with our current scientific model: 

I have already explained in Parashas Bo, in the Parashas ha'Chodesh, that Rosh Chodesh Tishrei is the beginning of the year and its true starting-point, based on the nature of the physical universe, based on the motion of the sun, the moon, and the celestial sphere of the constellations. 

The starting-point of any phenomenon provides us with indications about the [future] occurrences which pertain to that phenomenon, based on the celestial circumstances at that initial time. For example, just as the celestial circumstances at the time of a person's birth will indicate all of the future occurrences of his life, so too, the celestial circumstances at the starting-point of Rosh ha'Shanah will indicate all of the occurrences of that year.

This is true with regards to the occurrences which pertain to the world as a whole, including satiety and famine, health and sickness, death and life, war and peace, and similarly for all other things which pertain to the world as a whole. This is also true with regards to each and every country within the inhabited world ... and with regards to the particulars of each and every person, in accordance with the circumstances of his birth, i.e. this one will die, this one will live, this one will profit, this one will lose, and likewise with all similar circumstances. 

Let's stop here for a second and examine the Abravanel's premises:

1. Premise #1: Rosh ha'Shanah (i.e. Rosh Chodesh Tishrei) is the "beginning" of the year in an objective, physical, astronomical sense. In other words, the Abravanel maintains that Rosh ha'Shanah isn't merely the beginning of the year from a "halachic perspective," or even a "Jewish perspective," but from a scientific perspective. According to his understanding, this "onset of the year," which happens at Rosh Chodesh Tishrei, is accompanied by actual physical effects, due to the earth's alignment with the "celestial forces" (read: laws of nature) and these physical causes affect the inhabitants of earth.
   
   To the best of my knowledge, there is no corollary in modern science for this concept of an "objective beginning" to astronomical cycles. Although this would seem to deal an early deathblow to the Abravanel's theory, I believe that we can salvage his view in spite of the fact that one of its major premises is false. I have decided to address this point in an addendum, which should be read after familiarizing yourself with the Abravanel's full theory. 
   
   
2. Premise #2: The beginning stage of any phenomenon indicates and determines all future occurrences associated with that phenomenon. This premise is based on a highly deterministic view of nature which still holds true today - at least, for all practical, everyday purposes (i.e. ignoring quantum). 
   
   
   I will illustrate this view with a mashal. Imagine an elaborate Rube Goldberg machine. If you have complete knowledge of how every part of the machine is initially set up, then you will be able to predict exactly what will happen when the chain-reaction is set in motion. The same is true for more complex reactions. For example, if you were to fill a room with mouse traps set with ping pong balls, and if you had a supercomputer that could measure the exact weight, position, and subtle variations among all the mouse traps and ping pong balls, then you would be able to determine exactly where each ping pong ball would end up once the chain reaction was set off. The only difference between the determinability of the Rube Goldberg outcome and that of the ping pong balls is in their relative quantitative complexity; from an objective standpoint, the outcome is determinable in both cases, even though the latter is too complex for us to be able to figure out.
   
   What is true of the Rube Goldberg device and the ping pong scenario is true of every physical thing: if you know the initial circumstances of something, and you know the laws which govern that thing, then you will be able to predict, from the outset, everything that will happen in the future.
   
   
3. Premise #3: The circumstances at the beginning of the year indicate and determine all future occurrences of that year - globally, regionally, and individualistically. In other words, the Abravanel views the entire terrestrial realm - with its multitude of complex systems and their countless moving parts - as one big Rube Goldberg device. If you were to take a snapshot at how things are at the onset of the year, on Rosh Chodesh Tishrei, that snapshot would indicate everything that will happen throughout the course of that year. Thus, Rosh Chodesh Tishrei is not only a Rosh ha'Shanah calendrically, but deterministically as well.

Got it? Even if you object to what the Abravanel is saying, or you don't buy my attempt to reframe the Abravanel's explanation in a manner that is palatable to the modern mind, then at least try to suspend your disbelief for long enough to hear his full explanation of the Yom ha'Din. This is where things get interesting:

Since Rosh Chodesh Tishrei is the [true] beginning of the year, which actually indicates and determines all of the occurrences of the [upcoming year], for this reason it is called Yom ha'Din and [Yom] ha'Mishpat, for it indicates what will be, and [indicates] the decree that is decreed from heaven for all occurrences of that year, good and bad - for the world as a whole, and for each and every country and people, and for each and every person. 

For this reason they established in the tefilah of the Yom Teruah these three types of mishpat (judgment). Regarding the mishpat of the world as a whole they established to say [in the berachah of Zichronos]: "You remember the deeds done in the universe and You recall all the creatures fashioned since the early times, etc." Regarding the mishpat of every country they established: "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." Regarding the particular mishpat of every individual they established to say: "and creatures are recalled on it to remember them for life or death. Who is not recalled on this day? [For when the remembrance of everything fashioned comes before You: everyone's deed and appointment, the accomplishments of man's activity,] man's thoughts and schemes, and the motives behind man's deeds."

In other words, according to the Abravanel, the din on Rosh ha'Shanah is an entirely naturalistic phenomenon, having nothing to do with hashgachah pratis (individual providence). The terms "din" and "mishpat" of Rosh ha'Shanah refer to the natural outcomes which are determined by the laws of nature at the beginning of the new year. The "decrees" which are pronounced on Rosh ha'Shanah refer to the causes which are in place at the onset of the new year, and which are deterministically responsible for all effects and occurrences which happen that year.

Lest you suspect that I am reading some sort of Maimonidean view of hashgachah into the Abravanel's framework, the Abravanel goes on to state this point in the most explicit terms possible:

This din [of Rosh ha'Shanah] is NOT in accordance with the hashgachah pratis which comes specially from Him (blessed is He) to His loved ones and those who keep His commandments; rather, it is in accordance with hashgachah klalis (general providence) that is ordered by the celestial causes which relates to all creations in general manner.

Regarding this din and mishpat [Chazal] say in the mishnah: "all inhabitants of the world pass before Him like sheep, as it is stated, 'He fashions their hearts together'" (Rosh ha'Shanah 8a). In order to explain that this din is not in accordance with the hashgachah which relates to the entire nation [of Israel], the perfected one - R' Yochanan - said about this statement: "and all of them are examined [by God] in one glance." By "in one glance" he was referring to that celestial circumstance at the onset of Tishrei which determines all of the affairs of the inhabitants of the world ... This is the din of Rosh ha'Shanah, which pertains to every member of the human race. It is a natural phenomenon (davar tiv'i) in existence, in accordance with the effects of the celestial world on the terrestrial world.

There you have it: the din of Rosh ha'Shanah refers to the innumerable chains of cause-and-effect that are in place on Rosh Chodesh Tishrei and unfold throughout the year, and which determine all of the events that happen in the physical world. 

Now, you might be wondering, "If that's the din of Rosh ha'Shanah, what about the weighing of our zechuyos (merits) and avonos (iniquities), which Chazal discuss throughout their writings? What about the whole business of being inscribed in the Book of Life or the Book of Death? What about doing tefilah, teshuvah, and tzedakah to tear up the bad decree? If everything is set and determined from Rosh Chodesh Tishrei, then what are we doing during the Aseres Ymei Teshuvah (the Ten Days of Repentance)?" 

This brings us to the second part of this blog post ...

Rosh ha'Shanah as Yom Teruah

The Abravanel continues:

However, there is an additional dimension to this day, which is unique to the Jewish nation alone ... [In the case of the other nations and terrestrial entities,] everything which is determined by the celestial causes will necessarily come to be - no more and no less. But with the Jewish nation, this is not the case. Even though the celestial bodies create a potentiality and a predisposition for certain occurrences to befall them, these potentialities are not brought into actuality via the celestial causes ... but directly by Hashem (blessed is He), the Cause of causes ... The affairs and occurrences [of the Jewish people], both the good and the bad, are brought about jointly with hashgachah pratis, which negates the celestial causes on many occasions.

When the Jews do God's will, the celestial causes which indicate that harm [would befall them] are either completely negated by His hashgachah, or are transferred from one subject to another, as it is stated, "all of the bad maladies of Egypt that you know - He will not put them upon you, but will put them upon all your foes" (Devarim 7:15). But when the Jewish people are bad and sin, then even though the celestial causes may indicate that good [will befall them], they will not merit it, for He will negate it.

In other words, Klal Yisrael (the Jewish nation) is not exclusively under the governance of the natural law. Even though the din is set on Rosh ha'Shanah for the entire world - insofar as all natural chains of cause-and-effect are set into motion on that day - the fate of Klal Yisrael is not determined exclusively by that din. To the extent that we align ourselves with God's will, we will be saved via hashgachah pratis from the fate that would have naturally befallen us in accordance with hashgachah klalis. Conversely, even if we are predisposed to receive certain goods in accordance with hashgachah klalis, this good can be negated via hashgachah pratis if we fail to live in accordance with His will. 

And this is where shofar and the Yom Tov of Rosh ha'Shanah comes into the picture:

Since Rosh Chodesh Tishrei is the rosh ha'shanah, and the Yom ha'Din for the entire world - in which the celestial circumstances dictate everything that will happen for the entire year - for this reason, since Hashem desired to make Yisrael meritorious, He revealed to them that this is the day on which everything is determined, and on which the creatures are remembered for life or for death, and He commanded them to stand up for their lives and strive to save themselves and to escape from these celestial decrees, and that the only way to do this is to go out to greet God and to supplicate before Him and to cling to Him to ask Him not to abandon us to these celestial forces, but to take shelter in the concealment of His wings, since they are "the flock He pastures" (Tehilim 95:7) and "the measure of His inheritance" (Devarim 32:9).

This is the character of the mitzvah of yom teruah, He commanded us to sound tekiah and teruah on the shofar, which points to the idea of release and freedom - as if to say that [Bnei Yisrael] are free from the indications of the celestial causes, and in this sense He is our God, and there is none other, for He taught this to us as a reliable remedy to escape from the calamities which come about from the [celestial] arrangements. Therefore, He said, "It shall be a yom teruah for you" - in other words, this is a special chesed which He did for His nation; or [it means to say] that in spite of the fact that the din of Rosh ha'Shanah encompasses all human beings, nevertheless, the remedy of shofar and teshuvah which saves us from this celestial decree was uniquely given to Yisrael, as it is stated, "He relates His words to Yaakov, His statutes and His judgments to Yisrael. He did not do so for any other nation; such judgments - they know them not, halleluyah!" (Tehilim 147:19-20).

According to the Abravanel, Hashem - in His abundant kindness and mercy - revealed to His nation the nature of Rosh Chodesh Tishrei and gave Israel the tool of teruah b'shofar. The shofar, which signifies freedom and release (see Vayikra 25:8-10), is sounded on Rosh ha'Shanah to remind us that even though the fate of the world and its inhabitants may be determined by the celestial forces which are set into motion on the Yom ha'Din, we - the members of Klal Yisrael - can rise above these forces and forge our own destiny, by the decisions we make with our free will. By doing teshuvah and aligning ourselves with God's will, we can be saved from our predetermined natural fate through hashgachah pratis and avoid the harm that was set to befall us. By making the Rosh Chodesh Tishrei into a Yom Tov with mitzvos centered around the most fundamental ideas, Hashem has provided us with the best possible chances of circumventing the harm of the natural decrees. 

That is where the weighing of our zechuyos and avonos comes into the picture, as well as the Books of Life and Death, the Aseres Ymei Teshuvah, and all of the other Yomim Noraim elements which are expanded upon in Torah she'baal Peh. All of these things pertain not to the Yom ha'Din itself - which is entirely naturalistic - but to the hashgachic aids which Hashem gave us to escape from the harm that would befall us from that universal, naturalistic din. 

A Speculative Answer to Our Original Question

Before I encountered the Abravanel's explanation, I conceived of the Yom ha'Din and the weighing of zechuyos and avonos as the same thing. I was under the impression that Rosh ha'Shanah was a day of judgment, and that this judgment was a hashgachah pratis phenomenon which resulted in a "good" or a "bad" din depending on our zechuyos and avonos, as mitigated by our teshuvah, tefilah, and tzedakah during the Aseres Ymei Teshuvah. 

According to the Abravanel (or, at least, my understanding of the Abravanel), this picture is not accurate. According to him, there are two separate phenomena: on the one hand, there is the Yom ha'Din, which is a natural event that determines the course of natural cause-and-effect for the duration of the year; on the other hand, there is the Yom Tov of Rosh ha'Shanah, which was commanded by Hashem to provide us with an opportunity to rise above the aforementioned din (with the help of hashgachah pratis), thereby reshaping our own destiny. 

This, I believe, is why the Written Torah says nothing about the Yom ha'Din aspect of Rosh ha'Shanah. The Yom ha'Din is a reality, and although it is necessary to understand that reality - hence its inclusion in the Oral Torah - it is merely an astronomical phenomenon that happens, which is not directly tied to our observance of Torah and mitzvos. In contrast, what is tied to our observance of mitzvos is the Yom Teruah aspect of Rosh ha'Shanah - the means by which we can improve our ways, and the quality of life we experience. That is something worth mentioning. 

Perhaps a mashal will help. If you were to write a manual on How to Survive a Hurricane, you would not need to include a detailed meteorological explanation of how hurricanes form, how many types or hurricanes there are, what the natural conditions must be, etc. Why not? Because this is a practical handbook on How to Survive a Hurricane. The very premise of the book is that hurricanes can and will happen, and from a practical survival standpoint, it is irrelevant how, why, or even when hurricanes come about. These topics would only be touched upon insofar as they have a practical dimension, and can aid the reader in achieving the goal promised by the manual. The main focus of the manual would be the strategies and techniques which must be learned and implemented in order to survive. The meteorological background knowledge can be left for the students of science. In fact, when the hurricane sirens go off, and people find themselves needing to consult the manual, the inclusion of the meteorological information would distract the reader from focusing on the practical task at hand.  

The same is true here. The Yom ha'Din is something we have no control over, and will happen every year on Rosh Chodesh Tishrei, no matter what. If you want to understand the Yom ha'Din, consult your rebbi who teaches you the Oral Torah. The focus of the Written Torah is on what we can do to "survive" the Yom ha'Din, and all of that knowledge resides in the Yom Teruah aspect of the day, which is the only characteristic of the day that the Torah does mention. If the Written Torah explicitly raised the topic of the Yom ha'Din, that would pose a distraction from the practical task at hand. The mitzvah of the day demands that we involve ourselves in getting the most we can out of our teruah - not involving ourselves in the metaphysical or scientific study of the Yom ha'Din. That latter topic is certainly an important one, but is something that warrants its own investigation, separate from the objectives of the day itself. 

Concluding Thoughts

In my opinion, any insight into Torah which helps us develop from an immature view to a more mature understanding is worthy of celebration and gratitude to the Chonein l'adam daas. I am still working through this Abravanel and all of its implications, but already I feel that his view has enabled me to "level up" my understanding of the Yom ha'Din and its relationship to the Yom Teruah. 

I plan on spending this Rosh ha'Shanah thinking more into these ideas and furthering my understanding of the Abravanel, by myself and with my chavrusas (and rabbeim). For the time being, I hope this blog post has led you to new insights as well, which will result in "leveling up" from wherever you are currently holding.

May the insights we gain on this Rosh ha'Shanah indicate and determine the insights we will have in the year to come, God-willing. Shanah Tovah, and may you be inscribed in the Book of Life - whatever that means! 

Addendum: Resolving the Difficulty with the Abravanel's First Premise

Now, you might be wondering about the question we raised earlier when discussing the Abravanel's first premise: "How does this idea of a deterministic 'objective beginning of the yearly cycle' still valid in light of our current scientific model, in which is no 'objective beginning' of the year which occurs in Tishrei?" 

I don't know what the Abravanel would say, but I can tell you what I think. Whereas the Abravanel believed that a new "wave" of natural cause-and-effect is set into motion every Rosh Chodesh Tishrei, we maintain that this happened only once: during the Six Days of creation. We are still "riding that wave" of natural cause-and-effect, from the Big Bang until now. 

On Rosh ha'Shanah we reflect on the creation of the world (or the creation of man, if you prefer). We say, "Today is the birth[day] of the world. Today all creatures of the world stand in judgment." Perhaps we can modify the Abravanel's explanation like this: Rosh Chodesh Tishrei may not be a day on which new natural causes are set in motion, but it is certainly a day when we reflect on Maaseh Bereishis, which is when all natural causes were initially set in motion. 

With this small modification, the rest of the Abravanel's model of Yom ha'Din and Yom Teruah are rendered viable - the only difference being that the annual Rosh ha'Shanah in Tishrei is no longer an objective, physical, astronomical "starting point," but merely a halachically mandated time to reflect on the true "starting point." From a hashgachah pratis standpoint, nothing changes: we can still assume that there is some weighing of zechuyos and avonos which takes place on Rosh ha'Shanah, and that the effects of this weighing can save us from the din which was decreed from the true starting point of Maaseh Bereishis, for which our Rosh ha'Shanah is an annual reminder.

Of course, if we discover that there is a problem with positing that Rosh ha'Shanah does not correspond to an objective hashgachah klalis phenomenon in the physical universe, then we'll have to find some other solution. As of now, I don't see any way that the Abravanel's premise - as he understood it - can be accepted as true. Please feel free to try and change my mind.