Likkutei Sichos Vol. 4 – Rosh Hashanah – The Essence of Tefillah on Rosh Hashanah
1. On the verse "Seek the L‑rd while He may be found," our Sages say, "These are the ten days between Rosh Hashanah and Yom Kippur." In this expression of our Sages, there seem to be two contradictory elements: From the phrase "between Rosh Hashanah and Yom Kippur," it implies that Rosh Hashanah and Yom Kippur are not included in the ten days. However, from the fact that the Gemara states "these are the ten days," it is proven that Rosh Hashanah and Yom Kippur are included in the count of the ten days, because between Rosh Hashanah and Yom Kippur there are only seven days.
We must say that Rosh Hashanah and Yom Kippur contain two aspects: their intrinsic aspect, which is not the aspect of teshuvah, and the aspect of teshuvah within them, due to which they are included in the Ten Days of Repentance. The order is that first there must be the service related to the intrinsic aspect of Rosh Hashanah, and afterwards the service of teshuvah of Rosh Hashanah. Therefore, the expression "the ten days between Rosh Hashanah, etc." is used, because the service of teshuvah of Rosh Hashanah — which is why Rosh Hashanah is included in the count of the Ten Days of Repentance — comes after the service of Rosh Hashanah in its own right.
2. Teshuvah is higher than all mitzvos, which is why teshuvah can rectify all deficiencies in mitzvos, because it reaches higher than all mitzvos can reach. Now, since it is said that the aspect of teshuvah (of Rosh Hashanah) comes only after the aspect of Rosh Hashanah in its own right, it is understandable that the aspect of Rosh Hashanah in its own right is even higher than the aspect of teshuvah.
What constitutes the service of Rosh Hashanah in its own right? "Say before Me, etc., Kingship so that you will crown Me over you." It is understood that before one accepts His sovereignty, the entire service of mitzvos is not applicable (as the saying goes: "Accept My sovereignty and then accept My decrees"). Consequently, the service of teshuvah, whose purpose is to rectify what was not fulfilled of the King's decree, is relevant only after accepting His sovereignty.
This means that with the service of Rosh Hashanah "that you will crown Me over you," one grasps the Essence itself, beyond all revelations: the fulfillment of mitzvos (decrees) reaches the Divine Will as it descends into revelation, for the mitzvos are His will; the service of teshuvah, which rectifies even what was done contrary to the will, reaches even higher than the will — yet it is still a level that has a connection to the aspect of will, because in the level that has no connection to will, the service of teshuvah on what is contrary to the will has no place — it still has a connection to will — revelations; but the service of "crown Me over you" touches the Essence itself — beyond all revelations.
2. From this, we also understand the greatness of the souls of Israel, as they reach into the very Essence itself, which is why they can evoke within G‑d the desire to become a King. However, to touch the very Essence, it requires an inner nullification that stems from the essence of the soul, which is expressed in the coronation — the request "Reign over the entire world, etc."
3. A name that the Torah assigns is not merely a conventional name (just an accepted name), but it expresses the vitality (essence) of the thing being named. In the name "Rosh Hashanah" (the head of the year), the aforementioned concepts are hinted at. A "head" contains within it: a) the essence and superiority of the head itself, above all limbs, b) it includes the vitality of all the limbs, c) the head directs all the limbs even after the vitality has already been drawn into them. The same applies to Rosh Hashanah: a) the service of Rosh Hashanah in its own right — "that you will crown Me over you," which touches the Essence, as mentioned above — is beyond having any relation to the service of the entire year, b) the service of teshuvah on Rosh Hashanah, which has a connection and association with mitzvos (decrees), but is above them and is like a generality that includes them all, c) the good resolution on Rosh Hashanah affects the fulfillment of mitzvos throughout the entire year — like the head that directs the limbs.
4. Regarding Rosh Hashanah, it is stated: "The mitzvah of the day is with the shofar." Based on what was discussed earlier, it is understood that the three services of Rosh Hashanah — "that you will crown Me over you," teshuvah, and the fulfillment of mitzvos — are present in the mitzvah of the day — in the shofar. And (as with all matters of the inner dimension of the Torah) this is also hinted at in the revealed aspect.
The Rambam in the Laws of Teshuvah states: "Even though the sounding of the shofar on Rosh Hashanah is a decree of the Torah, there is a hint in it, etc., awaken in teshuvah." We need to understand why the Rambam includes this matter regarding the sounding of the shofar in the Laws of Teshuvah and not in the Laws of Shofar. Although he is indeed speaking about teshuvah here, since this is a hint and reason for the sounding of the shofar, he should have included it in the Laws of Shofar — as the Rambam did in another place: the Rambam gives a reason for immersion in a mikveh, "but it is a decree of the Torah, etc., nevertheless, there is a hint in the matter, etc., to purify one's soul from the impurity of the souls, etc., and bad thoughts, etc., in the waters of pure knowledge, etc.," yet he does not include it in the Laws of Teshuvah but in the Laws of Mikvaos, because it is a hint and reason for mikveh.
We also need to understand: in the Gemara, it states, "Say before Me, etc., Kingship so that you will crown Me over you, etc., and with what? With the shofar." This implies that through the shofar, the crowning is also accomplished, so why does the Rambam not mention the aspect of "crown Me" in the context of the shofar?
4. This can be explained as follows: There are three aspects in the shofar: a) The mitzvah of sounding the shofar with all its detailed laws, which the Rambam counts among the 613 mitzvos and includes in the Laws of Shofar. b) The aspect of teshuvah that is hinted at in the sounding of the shofar, which is beyond mitzvos — and therefore, the Rambam includes the matter of the shofar in the Laws of Teshuvah and not in the Laws of Shofar, because in the Laws of Shofar he discusses only the mitzvah of the shofar with its detailed laws, whereas teshuvah is beyond mitzvos and is only hinted at in the shofar. This is also precise in the Rambam's wording: "Even though the sounding of the shofar on Rosh Hashanah is a decree of the Torah," indicating that the sounding of the shofar is a decree, a mitzvah, yet "there is a hint in it," which implies an aspect that is beyond the mitzvah itself (like any hint that points to something that cannot be fully expressed in words; it can only be expressed as a hint), and this is the aspect of teshuvah. c) The effect of the sounding of the shofar — "crown Me over you." However, this is an aspect that is entirely beyond the mitzvah of the shofar, which cannot even be expressed as a hint — because even a "hint" is a form of revelation, whereas "crown Me" is the essential self-nullification of the essence of the soul.
5. According to this, we can also understand the connection of the verse "He chooses our inheritance for us" (in the chapter "For the Conductor," which is recited before the sounding of the shofar) to the shofar.
True choice means that the selection is not due to any external reasons or causes, but solely due to the free choice of the chooser. For if there is a reason for which he chooses, then the reason compels him to choose, and it is not free choice. According to this, we need to understand: how can we connect "He chooses our inheritance for us" with the service of sounding the shofar — since if the "He chooses" comes because of the service of sounding the shofar, it would seemingly not be free choice?
However, according to the previous explanation, it is understood: The service of "mitzvah" and "teshuvah" in the shofar does not reach the essence, the place of free choice; they only draw down revelations — an arousal from Above that comes through and because of an arousal from below. It is specifically the essential self-nullification of the essence of the soul in the shofar — "crown Me" — that reaches the essence, where Jews are one with the Almighty, and He chooses them from His essence with His free choice — and not that the sounding of the shofar is a cause that brings about and elicits the "He chooses."
6. In the essence, there are no limitations, G‑d forbid, so since the drawing down that occurs on Rosh Hashanah through the sounding of the shofar is from the essence itself, this drawing down is not subject to calculations and has no limitations of the order of creation. Therefore, this drawing down will certainly be as He wishes, and what He wishes is certainly good (as it is stated that "in the light of the king's countenance is life"), and good in the physical realm (as it is known that the essence is connected, so to speak, with the physical), so that from the essence will be drawn down a good and sweet year, with visible and revealed good.
7. This concept can be further understood by examining the dual aspects of Yom Kippur: its essential nature and the aspect of teshuvah within it. The essential nature of Yom Kippur is the seal of all the Days of Awe, as explained in detail elsewhere. The reason the Rambam does not count teshuvah among the 613 mitzvos is because it transcends them and encompasses them. General commandments are not counted among the mitzvos. One might question why teshuvah is not included in the count of mitzvos since it involves a specific action. However, teshuvah consists of two main components: the primary aspect, which is the acceptance to observe the Torah and mitzvos in the future, akin to the commandment "You shall be holy," and regret for the past, similar to the commandment "Do not harden your neck anymore." These two commandments are general ones. The primary novelty in teshuvah is the verbal confession, which is a specific action and is counted among the mitzvos.
8. The drawing down that occurs on Rosh Hashanah through the sounding of the shofar reaches the depth of the will, the "Owner of the will." This is why it is stated that it reaches "the depth of the will" and "the Owner of the will." When the essence of the soul is revealed, it draws down the essence that is rooted within it. This is explained at length in other sources.
9. The revelation of the essence of the soul draws down the essence itself, which is rooted in it. This is further elaborated in Tanya, Part 2, Chapter 1, and in other places. The essence is connected with the physical, and therefore, from the essence will be drawn down a good and sweet year, with visible and revealed good.