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" (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 expression "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 says "these 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 in Rosh Hashanah and Yom Kippur, there are two aspects: their essential aspect, which is not the aspect of teshuvah, and the aspect of teshuvah within them, for which they are included in the Ten Days of Repentance. The order is that first there must be the service from the essential 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 — for which Rosh Hashanah is included in the count of the Ten Days of Repentance — comes after the service of Rosh Hashanah from its own essence.
2. Teshuvah is higher than all mitzvos, which is why teshuvah helps to rectify all deficiencies in mitzvos, because it reaches higher than all mitzvos reach. Today, since it is said that the aspect of teshuvah (of Rosh Hashanah) comes only after the aspect of Rosh Hashanah from its own essence, it is understood that the aspect of Rosh Hashanah from its own essence is even higher than the aspect of teshuvah.
What constitutes the service of Rosh Hashanah from its own essence — "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 that which was not fulfilled according to 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, higher than all revelations: the fulfillment of mitzvos (decrees) reaches the supernal will as it descends into revelation, because the mitzvos are His will; the service of teshuvah, which rectifies even that which was done contrary to the will, reaches even higher than the will — but still a level that has a connection with the aspect of will, because in the level that has no connection to will, the service of teshuvah for that which is contrary to the will does not occupy any place — it still has a connection to will — revelations; but the service of "crown Me over you" touches the Essence itself — higher than all revelations.
2. From this, we also understand the exalted status 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 requires the inner self-nullification that comes 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 matters are hinted at. A "head" contains within it: a) the essence and superiority of the head itself, above all other 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 is true for Rosh Hashanah: a) the service of Rosh Hashanah in itself — "that you will crown Me over you," which touches the Essence, as mentioned above — is beyond having any comparison to the service of the entire year, b) the service of teshuvah on Rosh Hashanah, which has a connection and bond with mitzvos (decrees), but is above them and is like a general principle that includes them all, c) the good resolution on Rosh Hashanah influences the fulfillment of mitzvos for 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." According to 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... and awaken in teshuvah." We must 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 here about teshuvah, 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... nevertheless, there is a hint in the matter... to purify one's soul from the impurity of the souls... and evil thoughts... in the waters of pure knowledge," yet he does not include it in the laws of Teshuvah but in the laws of Mikvaot, because this is a hint and reason for mikveh.
We also need to understand: in the Gemara it states, "Say before Me... Kingship so that you will crown Me over you... and with what? With the shofar." This implies that through the shofar, the coronation is also accomplished, so why does the Rambam not bring the matter of "crown Me" in the context of the shofar as well?
3. This can be explained as follows: In the shofar, there are three aspects: 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. The Rambam is precise in his language: "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 suggests something beyond the mitzvah itself (like any hint that points to something that cannot be fully expressed in words; it can only be indicated through 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 be expressed in a Jew even in the form of a hint — because even a "hint" is a form of revelation, whereas "crown Me" is the essential 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 because of the free choice of the chooser. For if there is a reason for the choice, then the reason compels the choice, 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 as a result of the service of sounding the shofar, it would seemingly not be free choice?
However, according to the previous explanation, it is understandable: The service of "mitzvah" and "teshuvah" in the shofar does not reach the essence, the place of free choice; they draw down only revelations — an arousal from above that comes through and because of an arousal from below. It is specifically the essential 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, the drawing down will certainly be as He desires, and what He desires is certainly good (as it is stated that "in the light of the king's face 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 a good and sweet year, inscribed and sealed for good, in a revealed and apparent good.
7. The essential nature of Rosh Hashanah is the coronation of the King, which is expressed through the sounding of the shofar. This act is not merely a mitzvah among others, but it reaches the very essence of the soul, where the Jewish people are one with G‑d. It is from this essence that the drawing down of blessings for the new year occurs, transcending the limitations of creation. This is why the shofar is not just a cause that brings about G‑d's choice, but rather it reveals the choice that is already present in the essence.
8. On Yom Kippur, there are also two aspects: its essential nature and the aspect of teshuvah within it. The essential nature of Yom Kippur is the seal of the Ten Days of Repentance, as explained elsewhere. The Rambam does not count teshuvah among the 613 mitzvos because it is above them and includes them, as 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, but teshuvah consists of two elements: the primary aspect of accepting to fulfill the Torah and mitzvos in the future, similar to the commandment "You shall be holy," and regret for the past, akin to the commandment "Do not harden your neck anymore." These two commandments are general, and the main novelty in teshuvah is the verbal confession, which is a specific action and is counted among the mitzvos.