It is written in the Gemara Rosh Hashanah (16a) that we mention in the Musaf of Rosh Hashanah Malchuyos (pesukim about Hashem’s kingship over the world), Zichronos (pesukim about Hashem remembering people’s good and bad deeds), and Shofros (pesukim about the sounding of the Shofar). During Malchuyos we accept Hashem’s rule. In Zichronos we ask that our remembrance come before Hashem for the good. And through what? Through the shofar.
Zera Shimshon asks on the Navi which describes the perfect future world of “L’assid lavo” as a world where Hashem reigns solely and universally. Given that our Malchuyos recitation accepts this ultimate kingship, what’s the point of additionally saying the Zichronos for good remembrance? Doesn’t Hashem’s sole rule assure that we are remembered favorably?
If one argues that, despite Zichronos being implicitly included in Malchuyos, it still needs explicit mention, there is still a question; what’s the rationale for incorporating the pesukim of Shofros for favorable remembrance? Shouldn’t our acknowledgment of Hashem as melech (king) be sufficient to ensure being positively remembered?
To answer these questions, Zera Shimshon poses an additional question, the answer to which serves as the key for understanding the original two questions. He asks: Why do we recite Zichronos at all? If teshuva can secure Hashem’s favorable judgment, what role do these pesukim play? If one does teshuva, he will be remembered favorably; if not he won’t!
The answer revolves around the idea that the Jewish nation functions as a collective whole. This idea is not merely metaphorical or just about shared history or culture but is real and means, practically, that the merits and shortcomings of one individual affect all Jewish people. We are all a small part in a large tapestry, and one person’s actions impact the spiritual and material well-being of the many. Hence, the collective whole is not just a sum of individual parts but a dynamic entity that can be uplifted or brought down by the actions of its members.
In view of this, a perplexing Gemara (Yoma 86b) becomes clear. The Gemara asserts that teshuva is so great and potent that the repentance of even one individual leads to the forgiveness of the whole world! How could this be possible? It’s as if to say, if I get dirty, you can wash yourself and make me clean? This can’t be (even though a lot of little children wish it could)! The key lies in understanding that we are all part of a unified entity, a collective whole. Since we are all intrinsically one, it is not as if someone washes himself for another person to get clean but rather it is like taking a pill in your mouth to alleviate pain in your leg or head.
This is the reason why we recite Zichronos, as we operate on the knowledge that within Klal Yisrael, at least one person has genuinely repented. The Zichronos serve to extend the benefits of that individual’s teshuva to the broader community, including those whose level of repentance did not warrant a favorable remembrance.
With this understanding, the question of why we need Zichronos after acknowledging Malchuyos— which should encompass all including favorable remembrance—is clarified. For the individual who genuinely recognizes Hashem’s sovereignty, Zichronos are unnecessary and are implicitly included in Malchuyos. However, for everyone else, Zichronos is recited so that their positive remembrance may be joined with that of the person who achieved complete teshuva. This also resolves the second question regarding the Shofar’s role in eliciting favorable Zichronos. The shofar motivates individuals to undertake at least partial teshuva, which can then be connected and converted to a better level of teshuva through the complete teshuva of a righteous person.
To summarize: Zera Shimshon quotes the Gemara Rosh Hashanah (16a) that we recite Malchuyos, Zichronos and Shofros in Musaf of Rosh Hashanah. He asks what is the need for Zichronos when Malchuyos, which acknowledges Hashem’s ultimate sovereignty, should ideally cover all aspects of positive remembrance. Similarly, he questions the role of the Shofar in prompting favorable Zichronos when recognizing Hashem as King through Malchuyos should suffice.
The core answer to these questions hinges on the concept that the Jewish Nation functions as a collective entity. Zera Shimshon emphasizes that the merits or shortcomings of one individual can impact the entire community. This collective unity explains the Gemara in Yoma 86b, which asserts that the teshuva of even one individual can lead to the forgiveness of the whole world.
With this collective unity in mind, Zera Shimshon explains that the Malchuyos is recited for the special individuals who fully accept Hashem’s kingship. For him personally, included in this recitation is also a favorable remembrance before Hashem. The Zichronos is recited to extend the benefits of that individual’s complete teshuva to the broader community. This includes those whose level of repentance might not independently warrant favorable remembrance. Similarly, the shofar serves to inspire individuals to undertake at least partial teshuva, which can then be enhanced through the complete teshuva of a righteous person. Thus, both Zichronos and the Shoforos have specific roles that benefit the community, for those who have not achieved complete teshuva.
