Maḥzor Vitry: On Rosh Hashanah

On Rosh Hashanah, we do not recite: “O Lord our God, bestow upon us the blessing of Your festivals for life, joy, and peace, as You desired and said You would bless us,” because blessing and joy are not mentioned in connection with Rosh Hashanah or Yom Kippur at all, but in connection with the other festivals in Deuteronomy. It is as if there is no joy before the All-Present at this time, because a verdict of guilt is suspended over the world. Similarly, regarding the Egyptians it says: And the one came not near the other all the night (Exodus 14:20)¹ and in relation to Jehoshaphat, it says: And a cry passed through the camp (1 Kings 22:36), and: Give thanks to the Lord, for His mercy endures forever (2 Chronicles 20:21), but not “for He is good,” teaching that the Holy One does not rejoice in the destruction of His handiwork. Similarly, it says: As I live, says the Lord God, do I desire the death of the wicked? (Ezekiel 33:11). Since joy is not mentioned in these passages, it is not fitting or acceptable to allude to it in prayer. For this reason, we do not recite Hallel [Psalms 113–117] on Rosh Hashanah [ . . . ].

I have also found [the statement that] anyone who recites “Bestow upon us” on Rosh Hashanah and Yom Kippur is mistaken; about him, scripture declares: And the fool walks in darkness (Ecclesiastes 2:14).

The responsum from the land of Israel that states that it is recited is not decisive, since the custom of the land of Israel is one thing and the custom of Babylonia another, as we find in a responsum that there are many points of disagreement between the residents of Babylonia and the residents of the land of Israel.²

This is what the Talmud explained: There is no peace for him who goes and comes (Zechariah 8:10). R. Yoḥanan said: “This refers to one who goes from one Talmud to another,” because [the two Talmuds] diverge in their customs, traditions, and rulings, for in their [i.e., the Palestinian Talmud’s] view, we recite “Bestow upon us” on the new moon as stated at the outset of the Great Pesikta [pesikta ha-gedolah]: R. Simon son of Abba said in the name of R. Yoḥanan: One must recite “Bestow upon us” on the new moon. [ . . . ]

Said Abaye: “Now that you stated that symbols are of significance, a person should regularly see pumpkins, leeks, beets, and dates on Rosh Hashanah.” From this, the people living in France adopted the custom to eat red apples on Rosh Hashanah; and in Provence they eat white grapes, white figs, and the head of a lamb. Anything that is new, light, and good is a good symbol for all Israel.

From the Book of Yashar: Why do we pray in a kneeling posture on Rosh Hoshanah and Yom Kippur? Because we are judged at that time, and we find that a king is judged each day, as it says: To carry out judgment on His servant and judgment on His people Israel day by day (1 Kings 8:59); and the king would pray every day in a kneeling posture. Where is this from? Because it is written: When Solomon concluded praying unto the Lord . . . he arose from kneeling on his knees (1 Kings 8:54). On Rosh Hashanah and Yom Kippur, we are like kings, as we are judged.