In short, 'Malchuyos' – the recognition of Hashem’s omnipotence and complete mastery over all – is the central motif of the day. All else pales beside this. In fact, there are those opinions that maintain that despite the fact that Rosh Hashana is the first of the Aseres Y'mai Teshuva – Ten Days of Repentance – we do not recite the first phrase of Avinu Malkainu, "Chatanu L'fanecha" – "We have sinned before You" – or those phrases that ask for forgiveness.

One of the reasons suggested is that focusing on remorse for one’s sins and hopes for atonement is a self-centered activity which necessarily ‘distracts’ one from the focus of the recognition of G-d’s dominance over all. Even a superficial perusal of the tefilos will reveal the constant emphasis on Malchus Hashem. Perhaps those that permit the recital of Chatanu L'fanecha do so because the mere fact that we ask Hashem for forgiveness is predicated on our understanding that Hashem is the complete, all-powerful Creator of mankind and Bestower of atonement, an implicit recognition of malchus Hashem and consistent with the theme of Rosh Hashana.

How does Malchuyos relate to teshuva? The Rambam in Hilchos Yisodai HaTorah 2:2 explains that when one investigates the wonders of Hashem's creation, the observer will immediately be "awestruck and withdraw backwards." The individual will be overcome by a sense of personal insignificance, and realize that he is a "small, lowly creature" existing temporally before Hashem.

This recognition of Malchus Hashem concomitantly fosters an attitude of 'brutal' humility. This sense of humility serves as a necessary prerequisite for the teshuva process. In fact, the selichos recitation begins with "L'cha Hashem hatzedaka v'lanu boshes hapanim…lo b'chesed v'lo b'maasim banu l'fanecha k'dalim uch'rashim dafaknu" – "You are the G-d of righteousness while we are filled with shame…lacking merit and good deeds do we approach You, as poor, impoverished individuals do we knock on Your door."

The reality of our own inadequacies and shortcomings impels us to do teshuva. It is with the mindset of the "ani varash" – poor and bereft of deeds – that we approach the Yotzer Shamayim V'aretz – Creator of the universe – recognizing Malchus Hashem and His ability to bestow kapara upon us.

duce a Ben Torah who approa

ches all aspects of life from a Torah framework.
- A love of learning is fostered by showing talmidim the ‘conceptual’ beauty of Torah.
- A close Rebbe/Talmid relationship is encouraged.
- Midos, sensitivity and concern for others is a constant theme at Rambam.