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<a style="font-family:Trebuchet MS, Arial, sans-serif;font-size:18px;" href="http://feeds.feedburner.com/~r/Aspaqlaria/~3/406500490/bitachon-and-melukhah.shtml">Bitachon and Melukhah</a>
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<span>Posted:</span> 29 Sep 2008 01:48 PM CDT</p>
<div style="margin:0;font-family:Times New Roman, Times, serif;line-height:140%;font-size:12px;color:#000000;"><p>Perhaps it is just that we have been exploring these two topics simultanously, but I think there is an interesting relationship between them.</p>
<p>I <a title="Bitachon: Trust that ...?" href="http://www.aishdas.org/asp/2008/09/bitachon-trust-that.shtml">wrote about <em>bitachon</em></a> that</p>
<blockquote><p><strong>Bitachon is awareness that the A-lmighty is acting in a covenental partnership with you. </strong>It is from there that Rav Dessler’s formula for <em>hishtadlus </em>emerges, one partner only picks up what he does not expect from the Other’s contribution. It is the Chazon Ish’s awareness that every event in our lives is part of a plan. And yet we can avoid simplistic dismissals of suffering. Yes, Nachum Ish Gamzutells us that everything is for the best, eventually. But since I must remember that no story, no “eventually”, is ever over, I can not find meaning or redemption in that fact. Pain remains pain. And yet, having <em>bitachon </em>demands that trust in “כחי ועצם ידי — my strength and the might of my hand” is misplaced, and through my activities I can not avoid the tragic. It is part of the role I play in the Divine Plan, and to not accept them as from Him and part of the covenant would be disloyalty to it.</p></blockquote>
<p>And the <a title="Aspaqlaria: Coronating G-d" href="http://www.aishdas.org/asp/2008/09/coronating-g-d.shtml"><em>melukhah</em> of <em>Malkhios</em></a> can be seen as</p>
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<p style="padding-left: 60px;" dir="rtl">אֲדוֹן עוֹלָם אֲשֶׁר מָלַךְ בְּטֶרֶם כָּל יְצִיר נִבְרָא</p>
<p style="padding-left: 60px;" dir="rtl">לְעֵת נַעֲשָׂה בְחֶפְצוֹ כֹּל אֲזַי מֶלֶךְ שְׁמוֹ נִקְרָא</p>
<p style="padding-left: 60px;">Eternal Master Who was King before all things were created</p>
<p style="padding-left: 60px;">Once He, with His Will, made all, then his name was called “King”.</p>
<p>In Shema, we are referring to “<em>asher </em>Malakh”. On Rosh haShanah the goal is to make that manifest in this world - “<em>azai Melekh shemo niqra</em>“. Not the theory of Kingship, but actually declaring Him as King. “<em>Hashem E-</em>lokeikhem” even before we reach the point of “<em>Hashem Echad</em>“.</p>
<p>Hashem is unchanging, He was King in some ideal sense even without creation. But to be a king, “<em>ein melekh belo am</em> - there is no king without a nation” declaring Him their King.</p></blockquote>
<p>…</p>
<blockquote><p>A <em>Melekh</em> need not impose His will in the same way that a <em>Mosheil</em> does. A <em>Melekh</em>, therefore, has the opportunity to act with kindness and mercy at times when a <em>Mosheil</em> could not. We therefore introduce High Holidays, the days of judgment, by declaring G‑d’s <em>melukhah</em>. By voluntarily accepting Him as king we obviate the need for G‑d to direct us on the right path through trials and tribulations. The point of <em>Rosh haShanah</em> is accepting Hashem as our <em>Melekh</em> not just in theory, but declaring our acceptance of His Reign, thereby changing His relationship to us from one of <em>Mosheil</em> to that of <em>Melekh</em>.</p></blockquote>
<p>Comparing the two, it would seem that both are about the <em>beris</em>, the covenent by which Hashem is our constitutional Monarch. <em>Bitachon</em> is the trust we have in His contribution to the <em>beris</em>. In <em>Malkhios</em> we declare our willingness to contribute our share.</p><div class="feedflare">
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