Malchuyot, Zichronot, and Shofarot on Yom Kippur?

In Rabbi Yosef Albo’s Sefer HaIkarim, Albo writes that the Mussaf for Rosh HaShana is a kind of philosophical guide by Chazal, teaching us the central tenets of our faith.  In general, Albo is unique in treating the siddur as a source of Chazal’s philosophy.  It makes a lot of sense that if Chazal used the siddur to convey a belief system, on Rosh HaShana, as we start the new year, we would focus on the basics.  Thus, Albo sees in the three middle berachot the basis of the three Ikarim, foundations of faith, for all religions, and Judaism is particular.  Malchuyot, which deals with God’s king, teaches us the centrality of the belief in God.  Zichronot, which discusses God’s remembering all and rewarding/punishing based on our actions teaches the importance of the notion that there is reward and punishment, consequences for our actions.  Shofarot, the beracha that records the revelation at Sinai, teaches us that we must also believe that God has a specific message and task for mankind, and the Jewish people in particular. 

The Kol Bo (64) writes that these three ideas are actually repeated in every tefillah, making them central to all of Rosh Hashana.  He argues that each of the three “u-vichen” paragraphs parallels these berachot.

ספר כלבו סימן סד

וענין אלה השלשה ובכן שאומר בקדושת ה’ ענינם מלכיות זכרונות שופרות הראשון שהוא ובכן תן פחדך כלומר שענין שממליכין אותו על הכל ויעשו כלם אגודה אחת לעשות רצונו, והשני שהוא ובכן תן כבוד לעמך הוא לבקש מלפניו זכרון לטובה, והשלישי שהוא ובכן צדיקים יראו וישמחו הוא מענין שופרות, כי כל הרשעה כעשן תכלה ותעביר ממשלת זדון מן הארץ זה נוטה למה שמצינו בתורת כהנים ובמה בשופר של חירות ומה שגומרין בה ותמלוך אתה ה’ לבדך וכו’ הוא לומר מעין חתימה סמוך לחתימה שחותם בה המלך הקדוש,

I argued on Rosh Hashana that the Kol Bo adds a dimension to these three themes – Albo argues that the three berachot are at some level meant to be reflective – an opportunity to think about the ideas that animate our lives. The u-vichen’s focus on the future – on our responsibility to pray for the greater expression of these ideals in this world and our commitment to bringing them to fruition.  We hope that God’s existence and reign over the world will be recognized by all, that we will be remembered for good, and that God’s future revelation in the world will eliminate and overpower evil.  (The Kol Bo adds that we also turn Hamelech HaKadosh into a prayer – that God’s rulership will be felt by all.)

What fascinates me more, is that the Kol Bo, while arguing that the goal of the vichen paragraphs is to reiterate the themes of Mussaf on Rosh Hashana, also has the custom we have of saying these on Yom Kippur as well (Kol Bo 70).  Does that mean that these themes are central to Yom Kippur as well?  If so, do they take on a different valence on the Day of Atonement?  Is Yom Kippur meant to be Rosh Hashana plus?  Or this just something leftover for Rosh Hashana, or some vague Aseret Yimei Teshuva connection?  Any thoughts?



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