Parsha Halacha - Aseret Yemei Teshuvah: Approaching the King Unlawfully
Parsha Halacha - Aseret Yemei Teshuvah
Approaching the King Unlawfully
In Memory of the Holy Victims of the Nova Massacre
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This article will discuss [1] the paragraphs added to the third blessing of the Amidah on Rosh HaShanah and Yom Kippur, the meanings of which will relate to both the victims of the Nova massacre, may their neshamot have an aliyah and to the survivors of that massacre,may they live long.
Uvechein
In the Amidahs of Rosh Hashanah and Yom Kippur, one finds an addition to the third blessing which begins with the word UVechein – “And so.” This prayer is found in many early sources[2] and is also mentioned in the Zohar.[3]
Coming to the King
The Tur writes[4] that this prayer begins with the word UVechein as it evokes the words of Queen Esther (in the Megillah), who said, Uvechein avo el Hamelech – “And so I will come to the king”[5] since on these judgment days we are standing in front of the Almighty in judgment.
Three or Four Uvecheins
In the Zohar, as well as in the Nusach Ashkenaz version of the machzorim, there are three Uvecheins in the prayer:
1) וּבְכֵן תֵּן פַּחְדְּךָ – “And so, may You place your awe…”
2) וּבְכֵן תֵּן כָּבוֹד – “And so, may You give honor [to Your nation]…”
3) וּבְכֵן צַדִּיקִים - “And so, may the righteous [see and rejoice]...”
The machzorim of Nusach Sefard, Arizal, and the Eidot HaMizrach (Sefardim) have another Uvechein which precedes the other three
4) וּבְכֵן יִתְקַדֵּשׁ שִׁמְךָ - “And so, may Your name be sanctified.”
The Yemenite Nushach has three Uvecheins:[6] 1) וּבְכֵן יִתְקַדֵּשׁ שִׁמְךָ, 2) וּבְכֵן תֵּן פַּחְדְּךָ and 3) וּבְכֵן תֵּן כָּבוֹד while the next paragraph begins differently; וְאָז צַדִּיקִים – “And then the righteous…”
These three (or four) Uvecheins correspond to various concepts as follows.
Malchiyot, Zichronot, and Shofarot
According to the commentaries,[7] the three Uvecheins correspond to the three middle blessings of the Rosh HaShanah Musaf Amidah – Malchiyot (kingship), Zichronot(remembrance), and Shofarot (blowing the shofar).
Specifically,
● וּבְכֵן תֵּן פַּחְדְּךָ – “And so may You place Your awe,” corresponds to Malchiyot, when we accept G-d’s awesome majesty.
● וּבְכֵן תֵּן כָּבוֹד – “And so may You give honor [to Your nation]” corresponds to Zichronot, when we ask the Almighty that we be remembered in an honorable way.
● וּבְכֵן צַדִּיקִים - “And so may the righteous [see and rejoice]” corresponds to Shofarot and the sounding of the great (Messianic) shofar, at which time we will all see and rejoice in the redemption.
The Fourth Uvechein – Being Chosen
The fourth Uvechein, וּבְכֵן יִתְקַדֵּשׁ שִׁמְךָ – “And so may Your name be sanctified” (found in Nusach Sefard, Arizal, and Eidot HaMizrach), corresponds to the blowing of the shofar before the Amidah, when we rejoice in the fact that G-d has chosen us as His people.
The Patriarchs and King David
According to the Arizal, three of the Uvecheins correspond to the patriarchs, while the fourth corresponds to King David.
Specifically,
● וּבְכֵן יִתְקַדֵּשׁ שִׁמְךָ – “And so may Your name be sanctified,” corresponds to Avraham Avinu, who sanctified G-d’s name by teaching the world about monotheism.[8]
● וּבְכֵן תֵּן פַּחְדְּךָ – “And so may You place Your awe,” corresponds to Yitzchak Avinu, who served G-d with awe.[9]
● וּבְכֵן תֵּן כָּבוֹד – “And so may You give honor [to Your nation]” corresponds to Ya’akov Avinu, who first said בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד – “Blessed is the Name of His glorious (honorable) Kingdom forever and ever.”[10]
● וּבְכֵן צַדִּיקִים יִרְאוּ וְיִשְׂמָחוּ - “And so may the righteous see and rejoice” corresponds to David HaMelech who rejoiced exceedingly in his service of G-d.[11]
The 72-Letter Name of G-d
According to the Zohar (quoted above), the three UVecheins correspond to the three verses in the Torah portion of Beshalach that contain 72 letters in them (which form the 72-letter name of G-d) since the gmatriyah of בְּכֵן is 72. These verses are in Exodus 14:19:21 and begin with the words וַיִּסַּע etc., וַיָּבֹא etc. and וַיֵּט etc. The Arizal explains[12] that וּבְכֵן יִתְקַדֵּשׁ (Avraham) corresponds to the verse that begins with the word וַיִּסַּע
The fourth Uvechein corresponds to the word ויעבור which was said in connection to the 13 Attributes of Mercy,[13] as the gematriyah (numerical value) of ויעבור is 288 which is 72 (בְּכֵן ) times 4.[14] Thus, the fourth Uvechein indicates Divine forgiveness as the 13 Attributes of Mercy are the Source of forgiveness.
Soul Powers
The Previous Lubavitcher Rebbe writes[15] that the three Uvecheins correspond to the three powers of the soul; intellect, emotions, and the soul’s garments (thought, speech and action). The fourth Uvechein represents the service of a Ba’al Teshuvah who connects to G-d from a level of the soul that is deeper than any of the above powers.
As the three Uvecheins correspond to the shofar-blowing during Musaf (Malchiyot, Zichronot, and Shofarot) while the fourth corresponds to the blowing before Musaf, it emerges that the Shofar blasts before Musaf represent the intense service of a Ba’al Teshuvah – from the depths of his soul. The blasts during Musaf represent the more measured service of a Tzaddik (i.e., one who is careful in his deeds).
Unlawful Entry
The Lubavitcher Rebbe explains[16] that the reason the Zohar mentions only three Uvechains (although we recite four) is because the fourth Uvechain corresponds to the aforementioned verse in Megillat Esther, וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אַשֶׁר לֹא כַדָת – “And so I will come to king unlawfully.”[17] This refers to a person who is not worthy (or does not feel worthy enough) to approach G-d, yet, his desire to approach G-d is so deep that he beseeches G-d to be allowed into His innermost sanctum. Such a request wasn’t included in the original version of our prayers since it is not a “lawful” (i.e. logical) request.
Perhaps this is related to the fact that the fourth Uvechein corresponds to the word ויעבר - Vaya’avor and the 13 Attributes of Mercy, as it represents one who needs great Divine mercy in order to approach G-d. In addition, as mentioned above, it corresponds to King David who did a very deep teshuvah that was accepted by G-d.
The fourth Uvechein also corresponds to the blowing of the Shofar before Musaf which represents the essential connection between G-d and His people as mentioned above.
The Nova Festival
Last year at this time, hundreds of precious Jewish souls were brutally killed by Hamas terrorists simply for being Jewish people and living in their Holy Land. It is possible that they were not perfect in their Jewish observance. But who can claim to be perfect?
They believed in G-d.
Their love for fellow Jews and the land of Israel was clear.
Survivors testify that many of them gave their lives trying to protect one another.
While it may be true that the participants of the festival were not observing halacha at that time, this was likely due to their upbringing, for which they cannot be blamed.[18]
Perhaps they were somewhat לֹא כַדָת. Yet it was they who were chosen לָבוֹא אֶל הַמֶּלֶךְ – “to come before the king,” i.e. to be martyred for the sake of their Jewishness - Al kiddush Hashem – the very highest mitzvah that exists in the world.
As to why, G-d in His wisdom decided that they should die so suddenly and violently, this is a question that only G-d Himself can answer as He will one day also explain the inexplicable suffering of the holocaust.[19]
Al Kiddush Hashem – the Highest Mitzvah
It is told[20] that Rabbi Yosef Karo (the Bet Yosef) was supposed to be killed in a manner that sanctified G-d’s name, but for some reason he lost the merit to have this mitzvah. Instead, he lived on and wrote the Shulchan Aruch (Code of Jewish Law), which is used by world Jewry in their daily practice of the mitzvot.
This indicates that the mitzvah of giving one’s life to sanctify G-d’s name is beyond even the mitzvah of writing the Shulchan Aruch.[21] For this reason, the martyrs of the holocaust, who died simply because they were Jews, are considered “kedoshim” (holy ones) who are G-d’s servants[22] and have reached a level in Gan Eden beyond the reach of anyone else.[23]
Undoubtedly, the same can be said of those who were murdered on that fateful day last year.
The Living Survivors
I have personally met only one of the Nova survivors, but based on what he shared and what I have heard from the accounts of others , many of the survivors have drawn closer to G-d and Torah observance since the terrible massacre. It is truly amazing that, despite their deep trauma, they are finding a way to connect to G-d.
Confusing the Satan
The Talmud says[24] that we blow the Shofar while sitting (i.e., before Musaf) and again while standing (during Musaf) in order to confuse the Satan.
Tosfot[25] explains that when the Satan hears the extra Shofar blasts, he thinks it is the great shofar of Moshiach.[26]
Obviously this begs the question as to why the Satan would continue to make this mistake every year?
Perhaps it is because the Satan is confused when he sees the deep awakening of the soul represented by the first set of shofar blasts and then the commitment to actualizing that awakening, as represented by the second set of shofar blasts. The Satan does not understand how one who seems so far from G-d and removed from observance of Mitzvot can still find such a deep connection to G-d. This combination is the kind of deep spiritual awakening that truly warrants the arrival of Moshiach. If we would only maintain that inspiration, Moshiach would certainly come. This worries the Satan.[27]
This past year the Satan was certainly confused when the tragic events of October 7 led, not only to a general spiritual awakening among the Jewish people, but to a sustained and continuous rededication to the Torah that we see before our eyes. This is certainly a taste of the Messianic era.
May this era begin momentarily, with the imminent coming of Moshiach, amen!
[1] It is recommended to study the meanings of the High Holidays prayers in advance so that one will be able to have a more meaningful prayer experience. See Elef Hamagen, 620:1 “One must, at the very least, understand the meaning of the words he is saying as otherwise he is like a bird who is warbling without knowledge.
See Duties of the Heart (Sha’ar Ahavat Hashem, chapter 6), “When you pray with purity of soul and concentration in your heart, make sure to do so slowly. Do not allow your tongue to go ahead of your heart. A smaller amount with your heart is better that a larger amount said with a swift tongue and an empty heart. See also Sefer Chassidim, siman 46
[2] See Rambam, Order of Prayer, 3 and Avudraham, Rosh HaShanah Prayers, 14
[3] Zohar, Parshat Beshalach quoted in Magen Avraham 582:6
[4] O.C. 582. See also Avudraham (Seder Tefilot Rosh Hashanah).
[6] See also the Seder Tefilot of the Rambam which has וְאָז צַדִּיקִים.
[7] Avudraham, Seder Tefilot Rosh Hashanah
[8] See Gen. 21:33 and commentaries
[9] See ibid 31:42 and in many places
[10] Pesachim 56a. See Gen 49:1 and Shulchan Aruch HaRav 61:13.
[11] See II Samuel 6:14.
[14] Ohr HaTorah of the Tzemach Tzedek al Sidur HaTefilah, page 372
[15] Sefer HaMa’amarim 5699, page 14
[16] Torat Menachem 5711, vol. 1 page 298. You can hear the audio here.
[17] Esther ibid.
[18] See Chazon Ish, Yoreh Deah, Siman 2:28 and in many places.
[19] See Sicha of Asarah BeTevet and Parshat Vayechi 5751 in Torat Menachem 5751, vol. 2, page 120. You can hear some of the audio here.
One who explains why other people deserve the suffering they are experiencing, is transgressing on the prohibition of speaking hurtful words. See Bava Metziah 58b.
[20] Likkutei Sichot vol. 21, page 176. See footnote 34 for the earlier sources.
[21] See Torat Menachem ibid, footnotes 117 and 118.
[22] See Sanhedrin 47a.
[23] Torat Menachem, ibid. See Pesachim 50a.
[24] Rosh Hashanah 16a and b
[25] D.H Kedei Le’arbev
[27] See Aruch LeNer on Rosh Hashanah ibid
Wishing you all a Shana Tova and a gemar Chatima Tovah!
Wed, April 30 2025
2 Iyyar 5785
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