The Mishna in Masechet Rosh HaShana (Ch. 1, Mishna 2) teaches us that on Rosh HaShana there is a moment of personal meeting between a man and his Creator:
 

On Rosh HaShana, all the creations come before Him like בני מרון, as it says in Tehillim (33) "(He) who creates their hearts together, (and) who understands all their deeds."
 

The Gemara (Rosh HaShana 18a) brings three opinions regarding the understanding of the expression בני מרון:
 

"What are בני מרון? Here (in Babylonia) they translated it as bnei imrana (sheep). Reish Lakish said: Like maalot (the stairs of) Beit Maron. Rabbi Yehuda said in the name of Shmuel: "Like the soldiers of Beit David."
 

Rashi interprets bnei imrana as sheep entering a pen. Maalot Beit Maron is apparently the heights of Beit Horon, and this is what is written in the Munich manuscripts. According to this, the word "maron" appears to be a notrikon (contraction) of "Maalot Horon." And the interpretation "soldiers of the House of David" is self-explanatory.  

Perhaps we can explain, in the way of the drash, that each of these interpretations indicates a different level with regard to standing before HaShem on the day of Rosh HaShana. The essence of the Mishna is to teach us that on Rosh HaShana, every person merits that HaShem looks upon him in a unique way. This perspective is the moment when a person's special qualities are revealed, and he is judged for what he is, and for what he did over the previous year. And three levels of people who pass before HaShem are described:
 

The first level: Like sheep entering the sheepfold.
 

Just as the shepherd brings his sheep into the pen and counts them to check that they have all returned from the pasture, so HaShem acts towards all the people who have completed the year. And just like for the shepherd, the criterion for the sheep is the very fact that they belong to the flock, so HaShem looks favorably upon every one whose one and only virtue is his belonging to the flock. The flock of course is Am Israel, and an individual is worthy of being regarded positively in judgment to the extent that he connects his heart and his deeds with Am Israel. Belonging to HaShem's flock is expressed by one who is happy at Am Israel's joyous times, who grieves at their times of distress, and by the fact that his identity is defined by being part of their community.
 

This is the most basic level, however it too is important, since the very belonging to the flock justifies the shepherd's safeguarding and attention.
 

The second level: The heights of Beit Maron (Horon)

The Gemara in Sanhedrin (32b) speaks about camels ascending Maalot Beit Horon:
 

"Two camels which ascend to the peak of Maalot Beit Horon (a very narrow passage with a high precipice on each side) and approach each other (each coming from the opposite direction) - if they will attempt to pass each other they will both fall. But if they will cross the passage one at a time (requiring that one camel backtracks to allow the other one to pass) then each one will be able to cross the passage. What is the rule about this (which camel has to back down)? When one is carrying a load and one is not – the unloaded one must give passage to the loaded one.
 

The second level is the camel which is accustomed to carry a burden on its back. Here the allusion is to a person who carries a unique load - he does not suffice with only being part of the flock. Evidently, the essence of the analogy to a camel ascending with a load is a man's willingness to carry a yoke with his fellow man, and to shoulder responsibility in community affairs. According to this, one who serves the community takes precedence over one who does not take on this kind of responsibility, since (like the example of the camels) one who is loaded takes precedence over one who is free from any burden.
 

The third level: The soldiers of Beit David
 

The highest level is that of the soldiers of king David. These soldiers, in contrast to the sheep and the camels, dedicate their lives to Am Israel. The readiness to sacrifice oneself completely for the sake of the nation is the greatest merit that one can come with on the day of judgment. And one who is at this level, HaShem looks upon him בעין טובה  (benevolently) and with love, just as a king regards his soldiers who are under his command. And like a king who provides his soldiers with all which they need, HaShem provides everything needed by those who sacrifice their entire being for Him and for His nation.

We are fortunate to be living in the generation of the Geulah, at a time when the young men of Israel can defend with their bodies the Nation of HaShem and His inheritance. Additionally, we have the fortune to witness with our eyes how HaShem blesses the actions of the soldiers of the IDF and leads them to exact vengeance upon the enemies of Israel. Undoubtedly on the day of Rosh HaShana, HaShem looks upon His soldiers with great love and mercy. And may we will merit to be written and inscribed for good life and peace, along with all the soldiers of the Israel Defense Forces and all our security forces, everywhere they are, together with all our brethren Beit Israel.

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