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Why do we approach Rosh Hashanah with dread instead of joy? The shiur reframes Rosh Hashanah through a fundamental yesod: God could treat us as His property, subject to unilateral judgment, but instead chooses to be our King, granting us rights — to a fair trial, to teshuva (תשובה), and to earn our existence. The shofar is the coronation ceremony that establishes this King-subject relationship.
Rabbi Zweig addresses the common problem that most people face Rosh Hashanah with either terror or denial, focusing on meals and guests rather than the day's true meaning. Yet the Torah (תורה) calls Rosh Hashanah a "Yom Teruah" — a day of friendship (Rashi (רש"י)) — and Elul's acronym is "Ani L'Dodi V'Dodi Li," suggesting love, not fear. How can judgment day be associated with such positive emotions? The resolution begins with understanding our baseline relationship with God. God created us and therefore owns us absolutely. He has the right to do whatever He wants with us, unilaterally, without trial or explanation — just as a store owner can close his business or discard merchandise at will. From this perspective, the fact that God grants us a trial at all is an extraordinary chesed (חסד). The shiur draws an analogy to someone arrested in Iran, where even having a trial would be the greatest blessing, since most prisoners simply languish without any judicial process.
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