1. The Unique Nature of the Shabbat Before Rosh Hashanah
This week’s parasha is Nitzavim, and it coincides with the Shabbat before Rosh Hashanah, which is also the first day of Tishrei—Aleph Tishrei—and thus Rosh Chodesh. Normally, on the Shabbat before Rosh Chodesh, we recite Mevarchim HaChodesh—the blessing for the new month—after the Torah reading and before Musaf. We announce when Rosh Chodesh will be and bless the upcoming month. However, this Shabbat is an exception: we do not perform Chodesh benching, nor do we bless the new month in the usual way.
The reason given in many sources is to “confuse the Satan.” The Satan, as an angelic force, is said to be distracted or thrown off by this omission, though how exactly this works is a deeper discussion. Nevertheless, even without our formal blessing, this Shabbat receives its blessing directly from Hashem. With Hashem’s blessing on this Shabbat, we are empowered to bless all the months of the year. The absence of Mevarchim HaChodesh does not mean that Rosh Chodesh lacks blessing; rather, it receives a higher form of blessing from Hashem Himself.
This connects directly to Parashat Nitzavim: “Atem Nitzavim Hayom Kulchem—You are all standing today together.” This phrase emphasizes unity among all Jews—learned and simple alike. Just as a bundle of sticks cannot be broken when united, so too are we strong and victorious when we stand together. This unity is Hashem’s blessing to us as we approach judgment on Rosh Hashanah.
2. The Essence and Three Levels of Rosh Hashanah
Rosh Hashanah is called “the head of the year”—not just its beginning (T'chilat Hashanah), but its head (Rosh). Just as the head contains the brain, eyes, and ears—the most important faculties—and directs the entire body, so too does Rosh Hashanah set the tone for the entire year.
The day contains three primary aspects: First is accepting Hashem as our King—Kabbalat Malchut Shamayim. This is a deep connection that transcends mitzvot or even teshuvah (repentance). Second comes teshuvah itself—a return to Hashem and a request for forgiveness for our shortcomings. Third is our renewed commitment to mitzvot for the coming year.
The Rebbe explains that these three levels correspond to different facets of our relationship with Hashem: (1) Connecting at our essence by crowning Hashem as King; (2) Engaging in teshuvah to repair what needs fixing; (3) Committing ourselves to practical mitzvah observance throughout the year.
3. The Cry of the Shofar and Its Deeper Meaning
The central mitzvah of Rosh Hashanah is hearing the shofar. The Baal Shem Tov teaches that its sound resembles a child’s cry—Abba hatzileni—“Father, save me.” This primal cry comes from a deep place in our soul and elicits a response from a high spiritual level above logic or rules.
The Bardichever offers a parable: A child wants an apple but his mother refuses. The child quickly makes a blessing—now she must give him the apple! Similarly, when we make blessings over shofar and declare that Hashem listens with mercy, it obligates divine compassion.
The Rambam writes that while blowing shofar is ultimately a decree from Hashem (gzerat hakatuv) without explicit reason, there is also a hint (remez): “Uru yesheinim mishinaschem—Wake up you who sleep!” The shofar serves as an alarm clock for our souls—to awaken us from spiritual slumber and inspire teshuvah.
4. Teshuvah: Returning Beyond Rules
Teshuvah means returning to Hashem even after failing to keep His commandments (mitzvot). Just as children sometimes break their parents’ rules but can still appeal to their parents’ deeper love through heartfelt cries, so too can we reach beyond strict judgment by appealing directly to Hashem’s compassion.
This process involves recognizing that while there are rules (mitzvot), there also exists a relationship beyond rules—a place where forgiveness can be found by connecting with Hashem at a deeper level. Teshuvah taps into this higher dimension where our essential bond with Hashem overrides any failings in observance.
5. The Ten Days Between Rosh Hashanah and Yom Kippur
The verse in Yeshayahu says: “Dirshu Hashem b’himatzo kera’uhu b’hyoto karov—Seek Hashem when He may be found.” The Talmud identifies this special time as Aseret Yemei Teshuvah—the Ten Days of Repentance between Rosh Hashanah and Yom Kippur.
An interesting question arises: If you count from Rosh Hashanah (days 1–2) until Yom Kippur (day 10), there are only seven days in between. The Rebbe explains that these ten days include both aspects of Rosh Hashanah—the essential holiness beyond teshuvah and also its aspect as part of Aseret Yemei Teshuvah. Thus, these ten days encompass multiple spiritual dimensions: inherent connection on Rosh Hashanah itself, followed by days focused on teshuvah leading up to Yom Kippur.
The month of Elul also serves as preparation for teshuvah—described by Rabbi Shneur Zalman as Melech basadeh, “the king in the field,” when Hashem’s presence is more accessible than usual. Yet halachically, it’s during these ten days that extra prayers are added and special opportunities for closeness abound.
6. Accepting Hashem’s Kingship: Essence Over Deeds
The most fundamental service on Rosh Hashanah is crowning Hashem as King—Kabbalat Malchut Shamayim. In Musaf prayer we recite Malchiyot, declaring His sovereignty over us before focusing on mitzvot or even teshuvah.
This act represents subjugating our very essence—not just our actions or emotions—to Hashem’s will. It’s akin to recognizing an inherent parent-child bond that exists regardless of behavior or merit. Even if one isn’t actively performing mitzvot or repenting at this moment, there remains an unbreakable connection between every Jew and Hashem—a connection rooted in creation itself.
This essential relationship can sometimes lie dormant but never disappears—it simply awaits expression through conscious choice and action.
7. Choice Without Reason: Bechirah and Divine Love
A key theme emerges around choice (bechirah). True choice means selecting something without any external reason—not because it tastes better or looks better but simply because one chooses it from their deepest self. Similarly, Hashem chose us not because we were greater than other nations but out of pure divine will—“lo merubchem mikol ha’amim chashegav Hashem aleichem… ki atemat me’at mikol ha’amim—‘Not because you were more numerous did He desire you… but because you were few.’”
This mutual choosing forms a reciprocal relationship: We choose Hashem by accepting His kingship with love and sincerity—and He chooses us as His treasured nation (sugulah). This dynamic mirrors back like water reflecting a face—the love we show for Hashem evokes His love for us in return.
8. Trusting Prayer: Lessons from Hannah on Rosh Hashanah
The Torah reading on Rosh Hashanah includes Hannah’s prayer for a child—a model for how we should pray during these days. Hannah was persistent in her request despite being misunderstood by Eli the priest. She introduced new language in prayer (Tzvakot) and demonstrated unwavering trust that her prayers would be answered—even leaving with joy before seeing results.
This teaches us not only how to pray—with sincerity and persistence—but also how crucial it is to trust that Hashem will respond favorably if we approach Him with joy and confidence like Hannah did.
9. Consequences Versus Punishment: Understanding Divine Justice
The parasha reminds us that life presents choices—goodness or otherwise—and consequences flow naturally from those choices rather than direct reward or punishment from above (b’chartu b’chaim… rei nosati l’fanecha et hachayim ve’et hatov… et hamavet ve’et hara’ah… u’vacharta bachayim—‘I have placed before you life and good… death and evil… choose life!’’). When negative outcomes occur they are often natural results rather than divine retribution per se.
This perspective encourages humility both toward others (withholding judgment since we rarely know all facts) and toward Hashem (giving Him benefit of doubt). We must remember there are mysteries beyond human understanding regarding why good or bad things happen—and maintain faith regardless.
10. Final Reflections: Joyful Confidence for a Sweet New Year
The ultimate message leading into Rosh Hashanah is one of hopefulness combined with deep introspection: We approach these holy days seeking closeness with Hashem through unity (Nitzavim Kulchem Hayom Kulchem—‘All standing together today’) , sincere prayer like Hannah’s, heartfelt teshuvah, acceptance of divine sovereignty—and above all else—with joyful confidence that our prayers will be answered for good blessings in every area of life in the coming year.