What happened on the 25th day of Elul?
How are the months referred to in the Torah?
What is the disagreement between רבי יהושע and רבי אליעזר?
When is Rosh Hashanah celebrated? On the day?
Why was man created after all other creations?
What does אחור וקדם צרתני mean?
Why do we say סוף מעשה במחשבה תחילה?
When is a person considered the choicest of creation?
What does זה הים תחילת מעשיך זכרון ליום ראשון mean?
How many partners are there in procreating?
What was the Rebbe’s advice on how to control one’s anger?
How many years after creation was the Torah given to the Jewish people?
Who did the melamed bring a case against?
Why did he come on Friday afternoon?
What was his complaint?
What did the Rabbi rule?
What happened after that?
What did the Rabbi say that Hashem is a good litigant?
Why do we celebrate Rosh Hashanah on man’s creation not when the world was created?
1. The Dispute Over the Date of Creation
The 25th day of Elul, which is today, is considered by many as the day the world was created. In the Talmud, there is a well-known disagreement between Rabbi Eliezer and Rabbi Yehoshua regarding when creation took place: Rabbi Eliezer holds that the world was created in Tishrei, and Rabbi Yehoshua that it was created in Nisan. On the Tishrei view the first day of creation is the 25th of Elul; on the Nisan view it would be the 25th of Adar. When examining the Torah’s language, we notice that months are never given names; instead, they are referred to by their number—the first month, second month, seventh month, and so on. The names we use today, like Tishrei and Cheshvan, are actually Babylonian in origin and were adopted when the Jews returned from Babylonia.
In Chumash, what we call Nisan is referred to as Chodesh HaRishon—the first month. When the Torah discusses Rosh Hashanah, Yom Kippur, and Sukkos, it refers to them as occurring in BaChodesh HaShevi’i—the seventh month. This is because if you count from Nisan as the first month (as Hashem commanded at the Exodus: HaChodesh HaZeh Lachem Rosh Chadashim—this month shall be for you the head of months), then Tishrei becomes the seventh month.
The halachic ruling follows the opinion that creation began in Tishrei. Thus, Chof Hei Elul—the 25th of Elul—marks five days before Rosh Hashanah. However, Rosh Hashanah itself commemorates not the first day of creation but rather the sixth day—the creation of man.
2. The Significance of Man’s Creation
Up until Adam was created on the sixth day, no being truly recognized Hashem. It was Adam who first declared: “Let us go and bow down before God our Maker.” Human beings possess wisdom and understanding that enable them to recognize their Creator.
The sages explain that man was created last so that everything would be ready for him upon his arrival. If he had been created earlier, he would have found nothing prepared for his needs. There is also a deeper lesson: if a person behaves properly, he is considered “the choicest of all creations,” having been created last because he was foremost in Hashem’s thought—sof ma’aseh b’machshava techila—the end result was first in mind.
This concept can be illustrated by building a house: your ultimate goal is to have a house (the end), but you must go through all preparatory steps before reaching that goal. Similarly, Hashem desired humanity as His ultimate purpose but needed to create an entire world beforehand.
If a person does not behave properly, however, he is reminded that even a mosquito preceded him in creation. Human beings are only considered “chosen” if they live up to their potential and responsibility as beings endowed with free choice and intellect.
3. Human Responsibility and Partnership with Hashem
In our prayers on Rosh Hashanah we say: “This day is the beginning of Your actions.” Yet immediately after we mention that it recalls “the first day,” referencing all of creation. While today (Chof Hei Elul) marks creation’s beginning according to halacha, our focus shifts to Rosh Hashanah because it commemorates man’s creation—when purpose entered creation.
This teaches us about human responsibility: Hashem intentionally left aspects of creation incomplete so that people could contribute and perfect His world (tikkun olam—repairing the world). Just as bread does not grow on trees but requires human effort to produce from wheat, so too must we invest ourselves in developing both physical and spiritual aspects of life.
The human being thus becomes a partner with Hashem in ongoing creation. On a simple level this partnership manifests when people procreate—together with Hashem they bring new life into existence. But beyond biology, every person has a role in nurturing and elevating what Hashem has entrusted to them.
4. The Parent-Child Relationship as Divine Partnership
A child is not merely an extension or possession of their parents; rather, each child is a deposit from Hashem entrusted to their care. Parents are responsible for nurturing both physical and spiritual well-being in their children.
I recently saw an exchange where someone wrote to the Rebbe about struggling with anger toward his children and sometimes losing control physically. The Rebbe responded: You would never hit someone else’s child—if you did you’d go to jail! So why treat your own child differently? Remember: your child belongs to Hashem just as much as to you; you are only entrusted with their care.
This underscores how everything we do for our children should reflect our partnership with Hashem—not just providing materially but also spiritually guiding them. Many parents invest heavily in extracurriculars like sports or music but neglect Jewish education or exposure to tradition. Even if one isn’t personally observant or religiously inclined, giving children access to their heritage allows them freedom of choice later in life.
5. Our Expectations from Hashem as Partners
This partnership means we can also turn to Hashem when facing difficulties—whether health challenges or financial struggles—and remind Him that He too has responsibilities toward us as His partners in creation.
I recall my father telling a story about a poor teacher whose daughters could not marry due to lack of funds for dowries. He approached his town rabbi before Shabbos requesting a din Torah—a court case against God! He argued: since there are three partners in every person (father, mother, and God), surely God should provide His share for these weddings since He owns everything!
The rabbi agreed with his logic and ruled accordingly. Soon after, through an unexpected turn involving healing services rendered by his wife (removing an ayin hara—evil eye), they received enough money for their daughters’ weddings. The rabbi remarked how quickly God fulfilled His side compared to most litigants!
6. Life’s Challenges as Divine Messages
This story illustrates how we must treat our lives seriously and recognize our role within them alongside Hashem’s involvement. Sometimes challenges arise simply as reminders not to become complacent or feel invincible due to temporary comfort or success.
The Rebbe often wrote that when one receives such wake-up calls from above—a health scare or financial setback—if we internalize the message quickly by strengthening our commitment (Yiddishkeit, mitzvos), then Hashem removes the challenge because its purpose has been fulfilled.
7. The Unique Role of Rosh Hashanah Versus Creation Day
Even though today marks the anniversary of creation’s beginning (Chof Hei Elul), there are no special celebrations or rituals associated with it—not even omitting Tachanun. A world without humanity lacks meaning or purpose until people invest themselves into making it better.
Rosh Hashanah is more than just “day one” on a calendar; it is called Rosh—head—because like a head contains all faculties necessary for life so too does this day contain all potential for what follows throughout the year. Its significance comes from being tied specifically to humanity’s role within creation.
8. Bringing Purpose Into Creation and Hopes for Redemption
The true celebration comes when we fulfill our role as partners with Hashem by elevating ourselves and our surroundings through Torah and mitzvos—molding this world into a dwelling place for Godliness (Dira Betachtonim). Only then does creation reach its intended purpose.
We pray that this new year brings only blessings: may all suffering end with redemption through Moshiach speedily in our days, ushering in an era where all challenges are behind us and we merit witnessing the rebuilding of the Beis HaMikdash.