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Why is Rosh Hashanah called both Yom Truah (day of terror) and yet a day of simcha? The shiur reveals that divine judgment is actually pure chesed (חסד) - God absorbs all personal pain from our sins and judges us solely to help fix our character flaws. This reframes our avodah from pleading for survival to committing ourselves as His representatives in the world.
This shiur addresses the apparent contradiction between Rosh Hashanah being called Yom Truah (a day of terror/frightening sounds) and the mitzvah (מצוה) of simcha associated with the holiday. The speaker begins by citing Rashi (רש"י)'s explanation that truah refers to war sounds meant to terrorize enemies, yet also notes Rashi's interpretation of 'teruah melech bo' as language of friendship and affection. The resolution lies in understanding the true nature of divine judgment. The core insight emerges through analyzing the pasuk 'lo hibit aven b'Yaakov' - God does not look at our sins. Rashi explains that when we transgress, God doesn't examine our failings too carefully. However, this seems contradictory since we know God is extremely exacting (medakdek) with the righteous. The speaker explains that every sin has two components: the hurt caused to God, and the character deficiency in the sinner. Remarkably, God completely ignores His own pain and hurt (lo hibit aven), carrying that tremendous burden silently, and only reacts to help us correct our character flaws.
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Does going to doctors contradict relying on Hashem as our healer? The Ramban holds medicine is a concession for those not on high spiritual levels, while the Rambam views medicine as a science—a domain Hashem established. The shiur resolves this by explaining that illness uniquely separates a person from Hashem, making self-cure through teshuvah impossible and necessitating medical intervention.
Bamidbar 23:21 (lo hibit aven b'Yaakov), Vayikra 16:1 (Acharei Mos)
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