לקוטי שיחות חלק לט - ר"ה

1. Our Rebbe, the Alter Rebbe, wrote in his Siddur in the "Order of the Blowing of the Shofar": "After the reading of the Torah, prepare yourself to blow the shofar and recite this chapter [Psalm 47] seven times."

On a simple level, the Alter Rebbe is stating two distinct matters: (a) "Prepare yourself to blow the shofar"; (b) "Recite this chapter seven times."

[Especially since the sources for these two matters are from different places. The instruction "After the reading of the Torah, prepare yourself to blow the shofar" is sourced from Pri Etz Chaim and Mishnas Chassidim, and in these sources, there is no mention of reciting Psalm 47. On the other hand, the recitation of Psalm 47 is sourced from the Siddur of the Arizal, but there (even though the intentions for the blowing of the shofar are mentioned), there is nothing about the preparation for the blowing of the shofar — "After the reading of the Torah, prepare yourself to blow the shofar"].

It is puzzling why the Alter Rebbe simply states "prepare yourself to blow the shofar" without explaining the manner of preparation.

In Pri Etz Chaim and Mishnas Chassidim, it continues "(prepare yourself, etc., to blow the shofar) to awaken Zeir Anpin, etc.," and specifies the general intention (in the mystical sense) of the blowing of the shofar, from which it is understood that the preparation ("prepare yourself") is related to the intention of the shofar blowing, that one must prepare oneself in such a way that through the shofar blowing and its intentions, Zeir Anpin will be awakened, etc.

If the reason the Alter Rebbe did not include the intentions of the shofar blowing in the Siddur is because, as is his custom in the Siddur, he generally did not include the intentions of the Arizal, since they are not something accessible to everyone — then he should not have included even the beginning of the language of Pri Etz Chaim and Mishnas Chassidim "prepare yourself"; and if he held that regarding the shofar blowing it is an exception and the intentions of the shofar blowing are accessible to everyone, he should have included the intentions (at least in general) explicitly (as we find in the Haggadah of Pesach, where he included the intentions of pouring the wine during the recitation of the plagues, etc.).

2. The Rebbe's grandfather, in his book "Shaar HaKollel" (on the Alter Rebbe's Siddur), explains that what the Alter Rebbe wrote "prepare yourself to blow the shofar and say, etc." — "the preparation is [in this itself] that he should say this chapter seven times" [meaning that the "and say" is an explanatory "and"]. For the reason for reciting this Psalm is because through it, the attribute of judgment is transformed into the attribute of mercy, and this is the effect of the shofar blowing, as explained in Pri Etz Chaim that through the shofar "the judgments and severities of the name Elokim are elevated and sweetened." Thus, the recitation of this Psalm seven times is one of the intentions of the shofar blowing.

We can add an explanation to this, by first introducing a general concept related to the Alter Rebbe's Siddur. Although he established the prayer text according to the intentions of the Arizal, so that it would be precise according to what emerges from Kabbalah (in addition to being aligned with grammar and language), nevertheless, he did not include the intentions themselves in his Siddur, since it is not something accessible to everyone, as mentioned above.

In general, it seems that the matter of intentions is relevant only to select individuals (who know how to focus on these intentions), but it seems more likely to say that the very fact that the Alter Rebbe established the prayer text (which is a text accessible to everyone) aligned with the intentions of the Arizal, is because through the very act of praying in this text (even by those who do not know about the intentions), the effects and continuations that are in the intentions of the Arizal are actually achieved.

For this very reason, the Alter Rebbe instituted a prayer text based on the intentions of the Arizal, so that all of Israel would be connected to these intentions.

It can be said that this is similar to what the Alter Rebbe wrote in his laws of Torah study regarding the study of the mystical part of the Torah.

2. In the Torah, it is stated that "every soul needs to engage in the study of Pardes, etc., and must come in reincarnation until it achieves and knows all that is possible for its soul to attain from the knowledge of the Torah, whether in the simple meanings of the laws, or in hints, homilies, and secrets." This means that every soul needs to engage in the attainment of the secrets of the Torah. A similar, and perhaps even more intense, concept applies to the intentions of prayer according to the mystical approach, which are relevant to every soul. However, for the majority of the community (who do not know how to focus on these intentions in practice), they are only connected to the "effect," meaning that through praying in this text, the matters are accomplished. The words of the Rebbe, my father-in-law, are well known: "It is known and accepted that those who do not have the capacity to focus due to lack of knowledge, etc., suffice with a general intention: that their prayer should be heard before Him, blessed be He, with all the intentions explained in the Kabbalistic books."

Similarly, the intentions regarding the blowing of the shofar are relevant to every soul. However, the effect of these matters for the majority of the community (who do not know how to focus on all the intentions) is achieved through the recitation of Psalm 47 seven times.

3. However, it is difficult to interpret the intention of the Alter Rebbe in this way, because: (a) The simple wording "prepare, etc., and say" implies that they are two separate matters. (b) Primarily, because according to the above, there is no preparation other than the recitation of Psalm 47 seven times — it should have only stated the main practical aspect — "say this chapter seven times," so why did he first quote from the Magen Avraham "prepare oneself"?

Even if we say that this wording emphasizes that through the recitation of the psalm, the intentions of the shofar blowing are accomplished (as mentioned above) — what is the practical difference of this emphasis in a Siddur meant for everyone? After all, we do not find in other places in the Siddur that the Alter Rebbe hints at how the matters in the intentions are accomplished, but only established the prayer text accordingly.

It seems reasonable to say that when the Alter Rebbe uses the general wording "prepare oneself," he does not mean the preparation related to the intentions of the shofar blowing as found in Pri Etz Chaim and Mishnas Chassidim (which he did not include in his Siddur), but rather the simple meaning, that the one blowing the shofar needs to prepare himself for the shofar blowing, as also mentioned in Mateh Ephraim regarding the custom to make "great preparation" for the shofar blowing. The Alter Rebbe did not specify any particular preparation because it is not something applicable to everyone, as there are many ways that can awaken a person and prepare him for the shofar blowing (as several are mentioned in Mateh Ephraim there), and each individual according to his own measure needs to prepare himself for the shofar blowing.

4. However, this still does not answer the question — why does the Alter Rebbe write only here regarding the mitzvah of shofar blowing that one needs to prepare oneself for the fulfillment of the mitzvah? After all, the proper fulfillment of every mitzvah is when it is done with the appropriate intention (for a mitzvah without intention is like a body without a soul), and yet we do not find that the Alter Rebbe writes in his Siddur regarding other mitzvos mentioned in the Siddur (such as tzitzis, tefillin, taking the lulav, and others) that a person needs to prepare himself before performing the mitzvah.

It seems that this can be explained based on what the Rambam writes, that "even though the blowing of the shofar on Rosh Hashanah is a decree of the Torah, there is a hint in it, meaning, 'Awake, you sleepers, from your sleep, etc., and search your deeds and return in repentance, etc.'" It seems that the Rambam brings these words of Aggadah in the Yad HaChazakah, which is a book of law, because this "hint" is relevant to the law, that the blowing of the shofar is not only a mitzvah in action (hearing the sound of the shofar) but also a mitzvah of the heart, that the sound of the shofar needs to awaken a person to repentance, and without this, the essential fulfillment of the mitzvah is lacking [similar to (but not exactly) the well-known words of the Bach regarding tzitzis, tefillin, and sukkah, that the fulfillment of these mitzvos also depends on their intention], and for this reason, the Alter Rebbe writes that one needs to prepare oneself for the shofar blowing, because without this, the essential fulfillment of the mitzvah is lacking.

5. However, it is difficult to interpret it this way, because we do not find in the writings of the halachic authorities that without intention and an awakening to repentance, the fulfillment of the mitzvah of blowing the shofar is lacking. Additionally, it is difficult to interpret the Rambam this way, because if so, he should have brought this matter in the laws of shofar. The fact that he only mentions it in the laws of repentance and not in the laws of shofar proves that this "hint" is not part of the fulfillment of the mitzvah of shofar.

There is an explanation for this, prefaced by a general wonder regarding the Alter Rebbe's Siddur: In the writings of Kabbalah, it is stated that before every mitzvah, one should say "for the sake of the unification of the Holy One, blessed be He, and His Shechinah." In several siddurim, this formula is included before the performance of various mitzvos. However, there is a remarkable phenomenon in the Alter Rebbe's Siddur: he did not establish the recitation of "for the sake of unification" before performing a mitzvah (as we find with the mitzvos mentioned in his Siddur), but on the other hand, he established it to be said every day in prayer before Baruch She'amar.

It is explained that "we say 'for the sake of unification' before prayer and thereby fulfill it for the entire day in the performance of mitzvos, etc."

However, this still requires explanation: if this is a practice relevant to every person, why did he not establish it to be said before the performance of every mitzvah? And if it is not something applicable to everyone, why did he establish it before Baruch She'amar?

It can be explained based on what was mentioned earlier (section 2), that essentially, the Alter Rebbe holds that the matter of intentions (also) according to the esoteric aspect is relevant to every soul. However, this is only concerning the "effect," as every soul is given the power to effect the matters and the spiritual influences explained in the intentions of the mitzvos, even though the act of intentions is not something applicable to everyone.

Based on this, it seems that the Alter Rebbe holds that a person should say "for the sake of unification" at least once every day, to effect the "unification of the Holy One, blessed be He, and His Shechinah" in the performance of every mitzvah throughout the entire day. Even though it is not something applicable to everyone to intend "for the sake of unification, etc." in the performance of every mitzvah throughout the entire day, nevertheless, it is within the capability of each individual to intend this (at least each one according to their own measure) during prayer, and this statement and intention at the beginning of the day serves as a continuous effect for all the actions performed throughout that day, as mentioned above. Therefore, he established it to be said in the morning prayer, specifically at the beginning of the prayer, before Baruch She'amar.

6. According to this introduction, we can also explain the Alter Rebbe's approach regarding the intentions for the blowing of the shofar:

What the Alter Rebbe writes, that one needs to prepare oneself for the blowing of the shofar and that hearing the sound of the shofar alone is not sufficient, is understood because in the Alter Rebbe's Siddur, which is established according to the esoteric aspect, the matter of preparation and intention in mitzvos is of great importance. However, since this is a Siddur meant for everyone, the Alter Rebbe also took an approach that is applicable to everyone, not requiring preparation before every mitzvah, but only before the blowing of the shofar.

Just as it is regarding every day, where the Alter Rebbe established saying "for the sake of unification" once at the beginning of the day, which affects the entire day, as mentioned above, similarly, regarding the entire year, in this general mitzvah of the blowing of the shofar at the beginning of the year, preparation is required, and through this, it extends to the entire year.

It is explained in various places that the blowing of the shofar is a general mitzvah that pertains to a person's service throughout the entire year. Rosh Hashanah is called "head" (and not the beginning of the year) because it is like a head that guides the entire body, and so the service of a person during the time of Rosh Hashanah influences their service throughout the entire year. Within this, the "mitzvah of the day is the shofar," which is the primary mitzvah (and service) of Rosh Hashanah. Therefore, even though the matter of intention and preparation in every mitzvah is not something applicable to everyone, nevertheless, regarding the blowing of the shofar, which is in the category of "head" for the entire year, the preparation must be evident for all of Israel.

4. Based on this, we can further explain the Alter Rebbe's wording, "one should prepare oneself to blow the shofar," without specifying what this preparation entails. This is not only because it depends on each individual according to their own capacity (as mentioned above in section 3), but because it aligns with the essence of the service of blowing the shofar, which is the first service as the "head" of a person's service throughout the entire year. The essence of this "beginning" is the acceptance of the yoke of the Kingdom of Heaven, a general acceptance. This means that the service of the day is not merely about making good resolutions to improve oneself in specific areas of Torah, service, and acts of kindness, but rather a general submission to G‑d from the depths of the soul.

This is why the Alter Rebbe writes "one should prepare oneself to blow the shofar" without mentioning any specific matter, because this encompasses the entire essence of the shofar blowing, a general preparation for the service of G‑d throughout the entire year, beyond specifics.

"(From the talk of Shabbos Parshas Haazinu 5731)"

13. See the agreement of the Maharil (the brother of the Alter Rebbe) to the Alter Rebbe's Siddur (in the Siddur with Chassidic discourses, Kehot publication — p. 23b). Introduction to Shaar Hakolel. And more.

14. As implied from what the Rebbe Rashab writes, that one should not say that the Alter Rebbe omitted things found in Pri Etz Chaim because they are only relevant to those knowledgeable and engaged in the wisdom of Kabbalah. See there. And there, it states, "Even if we are all wise, all knowledgeable in Kabbalah, we must pray as commanded in the nusach of our great Rebbe, of blessed memory, to which nothing should be added and from which nothing should be subtracted."

15. Chapter 1, section 4.

16. "Hayom Yom," 11 Adar I.

17. See also Shnei Luchos HaBris, Tractate Tamid, matters of prayer (p. 251b, in the gloss beginning "on a thread"). And more.

18. This includes several baalei tokeah who are not connected to the mystical intentions of the shofar.

19. However, those who know how to have the proper intentions must indeed do so in practice so that they have an effect. See "Hayom Yom," 2 Tishrei (regarding the recitation of Ana Bekoach before the shofar blowing). And note from the Igros Kodesh of the Mitteler Rebbe (p. 266-267).

20. Siman 586.

21. Tanya, chapter 38 (p. 50a), and there "prayer or any other blessing," and further there (p. 51a) "and the intention of the mitzvos... which is like a soul to a body."

22. Hilchos Teshuvah, chapter 3, halacha 4.

23. Likutei Amarim, section 68, 325.

24. Note the language of the Talmud (Rosh Hashanah 28, beginning of 2a) "but here it is written 'a remembrance of the teruah'," and in Rosh Hashanah there "here regarding the blasts, intention of the heart is required." It implies that the matter of intention in the shofar blowing is more than that of mitzvos in general, which require intention.

25. However, the intention to fulfill one's obligation — Rambam, Hilchos Shofar, chapter 2, halacha 4. Tur and Shulchan Aruch, Orach Chaim, siman 589, section 8. Shulchan Aruch HaRav there, section 5 and onwards.

26. See Likutei Sichos, vol. 4, p. 1355 in the note.

27. This is in Likutei Torah, Va'eschanan 9, 70a. Rosh Hashanah 55, 3. And see Pri Etz Chaim, Shaar Hazmiros, chapter 5. Sefer HaLikutim, end of Re'eh. Shaar Ruach HaKodesh (Jerusalem edition, 1912 — p. 12b). Kisei Melech to the introduction of Tikkunei Zohar, beginning "and if you say." And more — see the references in Sefer HaMaamarim Melukat, vol. 2, p. 82, note 60.

28. Sefer HaMaamarim 5657, p. 198. And similarly in Sefer HaMaamarim Atarot, p. 511.

29. And note what is explained elsewhere (Likutei Sichos there, p. 1128 and onwards) regarding the reason that for several mitzvos, intention is not required, even the intention to fulfill one's obligation, because the intention at the beginning of the day "to do the will of your Father in Heaven" extends over all the actions of the entire day. See there.

30. And see the discussion in Shaar Hakolel, chapter 6, section 2.

31. Note from Tanya, chapter 41 (p. 57b and onwards) "and even though for this intention to be true... nevertheless, every person should accustom themselves to this intention..." See there.

32. And especially according to what is explained in Likutei Torah, Rosh Hashanah there, that the general drawing down of Rosh Hashanah over the entire year and the matter of the shofar blowing is related to the intention of "for the sake of unification, etc." which is said before every mitzvah. See there.

33. See Likutei Torah, Rosh Hashanah, beginning of "Teku HaRishon." And more. Ataras Rosh at its beginning. And in many places.

34. Mishnah Rosh Hashanah 26b.

35. Even though the simple wording of the Alter Rebbe refers to the baal tokeah (as mentioned above in note 2), it is understood that each and every person must prepare themselves, etc..

36. See Sefer HaMaamarim 5704, p. 5 and onwards. And in many places.