Save "Elul 4 - HaMelech
"
Elul 4 - HaMelech

(א) הַמֶּֽלֶךְ יּוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא:

(ב) שׁוֹכֵן עַד מָרוֹם וְקָדוֹשׁ שְׁמוֹ. וְכָתוּב רַנְּנוּ צַדִּיקִים בַּיהוָֹה. לַיְשָׁרִים נָאוָה תְהִלָּה: בְּפִי יְשָׁרִים תִּתְרוֹמָם. וּבְדִבְרֵי צַדִּיקִים תִּתְבָּרַךְ. וּבִלְשׁוֹן חֲסִידִים תִּתְקַדָּשׁ. וּבְקֶֽרֶב קְדוֹשִׁים תִּתְהַלָּל:

(1) The King Who sits on a throne [that is] exalted and uplifted.

(2) He Who dwells in eternity, exalted and holy is His Name. And it is written: “Joyfully exult in God, [you] righteous ones, for the upright, praise is fitting. Through the mouth of the upright, You are exalted, and with the words of the righteous You are blessed; and by the tongue of the pious, You are sanctified; and in the midst of the holy, You are extolled.

(א) בִּשְׁנַת־מוֹת֙ הַמֶּ֣לֶךְ עֻזִּיָּ֔הוּ וָאֶרְאֶ֧ה אֶת־אֲדֹנָ֛י יֹשֵׁ֥ב עַל־כִּסֵּ֖א רָ֣ם וְנִשָּׂ֑א וְשׁוּלָ֖יו מְלֵאִ֥ים אֶת־הַהֵיכָֽל׃ (ב) שְׂרָפִ֨ים עֹמְדִ֤ים ׀ מִמַּ֙עַל֙ ל֔וֹ שֵׁ֧שׁ כְּנָפַ֛יִם שֵׁ֥שׁ כְּנָפַ֖יִם לְאֶחָ֑ד בִּשְׁתַּ֣יִם ׀ יְכַסֶּ֣ה פָנָ֗יו וּבִשְׁתַּ֛יִם יְכַסֶּ֥ה רַגְלָ֖יו וּבִשְׁתַּ֥יִם יְעוֹפֵֽף׃ (ג) וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהוָ֣ה צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃

(1) In the year that King Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple. (2) Seraphs stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly. (3) And one would call to the other, “Holy, holy, holy! The LORD of Hosts! His presence fills all the earth!”

חָזֵ֣ה הֲוֵ֗ית עַ֣ד דִּ֤י כָרְסָוָן֙ רְמִ֔יו וְעַתִּ֥יק יוֹמִ֖ין יְתִ֑ב לְבוּשֵׁ֣הּ ׀ כִּתְלַ֣ג חִוָּ֗ר וּשְׂעַ֤ר רֵאשֵׁהּ֙ כַּעֲמַ֣ר נְקֵ֔א כָּרְסְיֵהּ֙ שְׁבִיבִ֣ין דִּי־נ֔וּר גַּלְגִּלּ֖וֹהִי נ֥וּר דָּלִֽק׃

As I looked on, Thrones were set in place, And the Ancient of Days took His seat. His garment was like white snow, And the hair of His head was like lamb’s wool. His throne was tongues of flame; Its wheels were blazing fire.

מַהוּ כָרְסָוָן, וְכִי כִּסְּאוֹת הַרְבֵּה הֵן. וְהָא כְּתִיב: וָאֶרְאֶה אֶת ה' יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא (ישעיה ו, א). וּכְתִיב: מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא דִּין (משלי כ, ח). וּמַהוּ כָרְסָוָן. רַבִּי יוֹסִי הַגְּלִילִי וְרַבִּי עֲקִיבָא. חַד אָמַר, כָרְסָוָן, זֶה הַכִּסֵּא וַאֲפוֹפְרִין שֶׁלּוֹ. וְחַד אָמַר, אֵלּוּ כִּסְּאוֹת אֻמּוֹת הָעוֹלָם שֶׁעָתִיד לְהָפְכָן, שֶׁנֶּאֱמַר: וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת (חגי ב, כב). תֵּדַע, שֶׁכֵּן הוּא אָמַר, כָרְסָוָן רְמִיו, כְּעִנְיָן שֶׁנֶּאֱמַר: סוּס וְרֹכְבוֹ רָמָה בַיָּם (שמות טו, א). וְרַבָּנָן אָמְרֵי מַהוּ כָרְסָוָן. לֶעָתִיד לָבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב, וְהַמַּלְאָכִים נוֹתְנִין כִּסְּאוֹת לִגְדוֹלֵי יִשְׂרָאֵל וְהֵן יוֹשְׁבִין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עִם הַזְּקֵנִים כְּאַב בֵּית דִּין וְדָנִין לְאֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר: ה' בְּמִשְׁפָּט יָבֹא עִם זִקְנֵי עַמּוֹ (ישעיה ג, יד). עַל זִקְנֵי עַמּוֹ אֵינוֹ אוֹמֵר כָּאן, אֶלָּא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו. מְלַמֵּד, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עִם הַזְּקֵנִים וְשָׂרֵי יִשְׂרָאֵל וְדָן לְאֻמּוֹת הָעוֹלָם. וּמִי הֵן. אֵלּוּ כִּסְּאוֹת בֵּית דָּוִד וְזִקְנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: כִּי שָׁמָּה יָשְׁבוּ כִסְּאוֹת לְמִשְׁפָּט, כִּסְּאוֹת לְבֵית דָּוִד (תהלים קכב, ה). אָמַר רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חִלְקִיָּה הַדְּרוֹמָה, אִם אַתָּה אוֹמֵר, כִּי שָׁמָּה יָשְׁבוּ כִסְּאוֹת לְמִשְׁפָּט כִּסְּאוֹת לְבֵית דָּוִד, מַהוּ וְעַתִּיק יוֹמִין יְתִב (דניאל ז, ט). אֶלָּא שֶׁהוּא יוֹשֵׁב בֵּינֵיהֶם כְּאַב בֵּית דִּין וְדָן עִמָּהֶם אֶת הָאֻמּוֹת. לְכָךְ כְּתִיב: עַד דֵּי כָרְסָוָן רְמִיו.

What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed.2Hag. 14a. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’3Exod. R. 5:12. ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’”

"The emphasis on “HaMelech Ha-Yoshev Al Kise Ram v’nisa”—the King who sits on a High and Exulted throne—... leads me to believe that on Rosh HaShanah, we return as a whole people to the presence of our creator and covenantal partner sitting on the throne in the image of a King. In an attempt to equalize God language, I will often refer to Gd as ruler during the year, on Rosh Hashanah I retain the word King because I think it is so central to the meaning of the day."
Cherie Koller-Fox, THE JEWISH EDUCATOR, September 2016
https://thejewisheducator.files.wordpress.com/2016/08/koller-fox-cherie-rh.pdf
What does the image of a King on a throne remind you of? Is this a positive or negative association? What is the purpose of invoking the king imagery for Rosh Hashanah?
Once, on Rosh Hashana, the Maggid of Mezhritch motioned for Reb Aharon to lead the morning service. When Reb Aharon came to the word Hamelech, the point at which it is traditional to raise one’s voice and intone the words “the King”, his voice failed him and he fainted. After he regained his composure he continued to lead the service with total enthusiasm in a fervent and clear voice. After the prayer service had ended, he was asked to explain what caused him to pass out. He confessed, “When I came to the word ‘Hamelech’ I recalled the incident recorded in the Talmud (Gittin 56A) of the historic meeting between Reb Yochanan ben Zakkai and the Emperor Vespasian. When Reb Yochanan greeted the Emperor with the salutation ‘may peace be upon you, O King,’ Vespasian became upset. ‘If I am your king,’ Vespasian retorted, ‘then why haven’t you come to bow down to me until now?”
Reb Aharon explained that when he reached the word “Hamelach” a whirlwind of fear and trepidation encircled him. It was as if the King of Kings asked him, “Now, on Rosh Hashana, you have come before Me, and you cry out “Hamelech”? If I am your King, why haven’t you come before Me all year?” What could I reply to that?”
from https://www.kahalchasidim.com/reb-aharon-hagadol-of-karlin/
What do you notice about this? What expectations would a King have of his subjects? How have we met or not met these expectations?
(6:50 in)