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the םילבוקמ in לא תיב תבישי, who say the רומזמ even on days when the הדות is not Harav Yon ah L az ar
brought. Although they do not say it on תבש and בוט םוי, they do say it on the
day before רופכ םוי, the day before חספ, and תספ דעומה לוח. He also discusses (םש Rav, Kehilas Eitz Chaim
ח”מ) how to recite this רומזמ . Some require one to stand, presumably patterned
on the הדות ןברק , which is brought while standing. However, he rules like the
ל”זירא , who says that one should specifically sit for this רומזמ, to emphasize that The Art of Confusion
it is not a replacement for the הדות ןברק.
s we enter the Yom Tov of Rosh Hashana and the Yomim Noraim, we do
The (ו שגיו יח ףסוי דוע( יח שיא ןב‘ explains the Kabbalistic understanding of רומזמ
הדותל. While this רומזמ is the song of the הדות ןברק , we do not say it in place of the so well equipped, having spent the past few weeks of the month of Elul
הדות ןברק, like the other תונברק recited before רמאש ךורב. A preparing for this auspicious time. Selichos, increased Tehillim, and
various Minhagim all help us to create an environment of Ani L’Dodi V’Dodi Li
He cites the following to support his position: – I am to my Beloved as my Beloved is to me. But perhaps the greatest act that
we have been practicing, the one act that best personifies Rosh Hashana, is the
If it is to take the place of the actual ןברק, we should say it in the תונברק section blowing of the Shofar each morning. Yet, as we observe Erev Rosh Hashana,
of הליפת.
an interesting phenomenon occurs. Just when it seems we would most benefit
We actually already mention the ןברק הדות in תונברק (in והזיא ןמוקמ), making this from the Shofar’s call to help us refocus, it disappears.
רומזמ unnecessary as a replacement.
The Taz comments on the Shulchan Aruch, offering a very logical explanation.
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He explains that most תונברק correspond to the lower spiritual world of The Shofar blasts on Rosh Hashana are obligational, referred to as Tekias
הישע, since they are physical offerings meant to remove impurities from D’Chovah. However, the Shofar sounds that we have been hearing during Elul
the world. We therefore recite their information in the תונברק section are non-obligational, referred to as Tekios D’Reshus. Although the number of
of הליפת, which is associated with the world of הישע. However, the Shofar blasts on Rosh Hashana differs dramatically from the number sounded
הדות ןברק is on a higher level, corresponding to the world of הריצי, and therefore during Elul, it is, nevertheless, necessary to create a separation between the
we recite its רומזמ in הרמזד יקוספ, which is associated with the world of הריצי . optional blowing of the Shofar versus the obligational. Therefore, the Shofar
The )א”נ ח”וא( רוט says that one should say הדותל רומזמ slowly and melodiously, is silent on Erev Rosh Hashana. While this answer is more than satisfactory,
because in the future, when all other songs will cease, this one will still be the Magen Avraham offers another insight into the Shofar’s silence on Erev
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sung. This higher level of the הדות ןברק is why its רומזמ will never cease, even Rosh Hashana – Kdei Lebalvel Hasatan – in order to confuse and stymie the
in the future, when impurities will be removed from the world. To emphasize prosecuting agent.
that thisרומזמ is not in place of the הדות itself, we therefore specifically sit while There are many ways to interpret this statement and numerous suggestions
reciting it, and recite it even on days when the הדות ןברק wasn’t offered.
can be found. A primary answer is that we are hopeful that the Shofar’s silence
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During this time of year, when we ask ה”בקה for all תוכרב and good life, it is will confuse the Satan and cause him to think that Rosh Hashana has passed,
quite appropriate to focus on gratitude for what Hashem has given us, the thus allowing us to arrive on Rosh Hashana, free and clear of the Satan’s
theme of this תוכוס. רומזמ itself, as ףיסאה גח – the holiday of the gathering of accusations. But what exactly does it mean to “confuse” the Satan? Boruch
the year’s produce, is a fitting time to thank ה”בקה for all the bounty he has
provided us in all areas of our lives. May we quickly merit the era when all we 1 ד:אפקת ז"ט
will need is the ןברק and רומזמ of הדות– everlasting thanks to ה”בקה . 2 די:אפקת םהרבא ןגמ
3 םיגהנמ ל"ירהמ
Agudah Achasgudah Achas
A Agudah Achas
