Rosh Hashanah. A Guest Post by Rabbi Avraham Bukspan

I have the privilege of corresponding with Rabbi Avraham Bukspan (Miami. Author of "Classics and Beyond/אבני קודש/Parsha Pearls", Feldheim Publishers).  

This year, he sent me this amazing thought. I am not a fan of modern Gematrios. This outstanding piece is definitely an exception to the rule.

  ויאמר מה נורא המקום הזה אין זה כי אם בית אלקים                   

And Yaakov said, “How awesome is this place! This is none other than the home of G-d” (Bereishis 28:17).

After leaving his home and heading toward Charan, Yaakov lay down to sleep and had a prophetic dream. When he awoke, he realized that the place where he had slept was holy; it was the spot where the Beis HaMikdash was eventually built.

The Beis HaMikdash is a makom nora, an awesome place, since it contains the Presence of Hashem.  

The sefer Imrei Noam, quoted by Rav Moshe Wolfson in Emunas Itecha (Parashas Ki Savo, p. 246, 249, 250), writes that the word ראש השנה has the gematria of 861, which is the same as בית המקדש.

This is also the gematria of only one pasuk in all of Tanach: למשפטיך עמדו היום כי הכל עבדיך (Tehilim 119:91), which can be translated: “To Your judgment they stand today, for we are all Your servants.” What better way to describe the yom hadin! 

Rav Wolfson goes on to explain that during the ten days from Rosh Hashanah until Yom Kippur, the ten levels of  kedushah that are generally found in the Beis HaMikdash begin spreading out and enveloping the world, and get stronger every day. On the tenth day, Yom Kippur, we are on the level of Kodesh HaKodashim. 

This explains why there is no mitzvah of aliyah le’regel on the two holiest days of the year: Rosh Hashanah and Yom Kippur. We do not have to go to Him; He has come to us! 

This is also why we bow so many times on Rosh Hashanah and Yom Kippur – as was done in the Temple – because we are on that same level of kedushah; the sanctity of the Beis HaMikdash is here.

In addition, the chazzan begins the recitation of Shacharis from his seat, by saying “HaMelech,” and then walks to the Aron Kodesh and continues the prayer. During the rest of the year, the chazzan begins with Shochein Ad or Hamelech in front of the Holy Ark with the Torah - the closest semel of HKBH. On these days, however, we don’t have to go anywhere to be before Hashem; He is  where we are.

With this we can understand the meaning of the term Yamim Noraim, Days of Awe, in which the Shechinah of Hashem is present, just as in the Beis HaMikdash. When Yaakov awoke after his vision in the spot where the Beis HaMikdash would eventually be built, he said, “Mah nora hamakom hazeh – How awesome is this place.”

The Beis HaMikdash is the makom nora; the days from Rosh Hashanah to Yom Kippur are the Yamim Noraim. These are the days in which the Shechinah, the Presence of Hashem, is found among us, just as it was in the Beis HaMikdash; we just have to tap into It.

This idea dovetails with society’s term for Yom Kippur: the Day of Atonement. According to Oxford English Dictionary, the origin of the word atonement is at-one-ment. Although this is not the translation of the word kippur, which means to cleanse, the sentiment is clear.

Sin creates distance and a rift in a relationship. During these days of atonement, we are given the opportunity to reestablish the bond with Hashem – to reunite with Him. He wants us to use this time to take stock of ourselves, to look at our credits and deficits, and to see where we have to make changes for the sake of the relationship.

So we can truly be at one with Him, just as in the days of the Beis HaMikdash.

Here is my brief review:

It is well known, from, for example, Reb Tzadok, that the way a word is used in its first appearance in the Torah reveals a deep truth about its essential meaning. 
Reb Tzadok, Yisrael Kedoshim 7:1

[א] ופעם ראשון שנזכרה בתורה מלת קדושה הוא אצל יום השבת, מיד בבריאת העולם בפרשת בראשית, ויברך אלהים את יום השביעי ויקדש אותו. וקבלתי שבכל דבר וענין במקום שמלה זו נזכר פעם ראשונה בתורה שם הוא שורש הענין, וכן שורש הקדושה שישנו בעולם הוא קדושת יום השבת, שהיא קדושה קביעא וקיימא, שקבע הש"י בעולמו זמן מיוחד לברכה וקדושה שבירכו וקידשו. 

Also, Maamarei Rosh Chodesh Tamuz:

בכל מקום במה שנזכר פעם ראשונה בתורה שם הוא שורש הדבר כמו שאמרו (בב"ק נה.) באות ט' שמורה על טובה אף שיש ט' להיפך גם כן רק הואיל ופתח בו הכתוב לטובה תחילה.

Also Bnei Yisoschor, מאמרי חודש אייר/מאמר ג

נשמע מזה שיש ללמוד מהאות והתיבה שנכתב בתורה בראשיתה, היינו שאותו האות והתיבה שנזכר בתחילה בתורה, אותו הדבר הוא דבר כללי לכל הנאמר אחריו. 

The period from Rosh HaShanah to Yom Kippur is called the Yamim Noraim. What is the first time the word נורא appears in the Torah? When Yakov realized that he was at the Shaar HaShamayim, at the Har HaBayis, at the place of the Beis HaMikdash.
Breishis 28:16-17

וייקץ יעקב משנתו ויאמר אכן יש ה' במקום הזה ואנכי לא ידעתי

ויירא ויאמר מה נורא המקום הזה אין זה כי אם בית אלקים וזה שער השמים

We see that Nora, in its truest sense, refers to a place where the spiritual world intersects with the physical, where the Ribono shel Olam makes HImself accessable to Man, the Beis HaMikdash, the Shaar HaShamayim.

It is, then perfectly appropriate to call these days the ימים נוראים, because ראש השנה is the same Gematria as בית המקדש.  They are 861. 

And it appears that only one passuk in Tanach shares that Gematria, and that is

 למשפטיך עמדו היום כי הכל עבדיך 

(Tehilim 119:91), a perfect description of Rosh HaShanah.

(There is another partial passuk, a phrase, in Tanach that shares this Gematria, though. That is Shemos 3:5, אדמת קדש הוא. That was Har Sinai, not the Beis HaMikdash. But it was, at that moment, Admas Kodesh.) 

In fact, the Gemara tells us that the Tekias Shofar is akin to standing in the Kodesh Kodashim. Rosh HaShanah 26a:

והא איכא בגדי זהב מבחוץ? מבפנים קא אמרינן. שופר נמי מבחוץ הוא! כיון דלזכרון הוא כבפנים דמי. 

Rabbi Bukspan uses this idea to explain why the Shaliach Tzibur begins HaMelech from his seat - because unlike other days, when we need to go the Mikdash to be in Hashem's presence, on these days, Hashem comes to us, wherever we are. Wherever we are, we are at the Beis HaMikdash, at the Shaar HaShamayim.

Excellent!