001 —תקעו בחדש שופר

Tiku BaChodesh Shofar BaKeseh LeYom Chageinu Ki Chok LeYisrael Hu Mishpat LeElokei Yaakov.

The months are generally called "months of the year," except for Tishrei, which is simply called "the month."

This is a general renewal for all the worlds and their creation from nothing to something.

This is because Rosh Hashanah, which is the head and intellect of the year, occurs in it.

For the concepts of world, year, and soul are parallel.

Just as the soul has a head and intellect, where the general vitality is revealed and from which the life force spreads to the limbs, each according to its nature and character,

so too is it with the world and the year.

The world is the aspect of space.

The year is the aspect of time.

On Rosh Hashanah, the general vitality is revealed, and from it, specific vitality is drawn to each month.

Each month is a renewal of vitality from nothing to something.

But in each month, it is a specific renewal, while on Rosh Hashanah, it is a general renewal for the entire year,

(See Pardes, Shaar HaKavanot, entry on year.

For the twelve months are the aspect of the twelve oxen.

And Rosh Hashanah is the aspect of "and the sea was upon them from above."

See what is written in the discourse on "Mi Mana Afar Yaakov."

Therefore, it is the time of teshuvah (repentance).

For teshuvah is compared to the sea.

As it says in Eichah Rabbah on the verse "Sakosa Be'af," teshuvah is compared to the sea, etc.

And in Parshas Va'eschanan, daf 289b.

And every year, a different general vitality is renewed.

This renewal is the revelation of His Kingship, the aspect of Memalei Kol Almin, even in the higher worlds.

However, this revelation depends on the actions of those below.

And regarding this it is said, "Tiku BaChodesh Shofar," etc.

And the explanation of the shofar, as well as the concept of the Ten Days of Teshuvah.

As our Sages said on the verse "Seek Hashem when He is found," these are the Ten Days of Teshuvah.

Why are these days specifically days of teshuvah?

It is written, "Your Kingship is a kingship over all worlds."

The word "worlds" also means concealment.

Before the creation of the worlds, there was only Him and His Name alone.

And in order for the worlds to be created from nothing to something, He contracted and concealed the infinite light, so that only the revelation of His Kingship would be manifest.

(See the explanation on the verse "Menoras Zahav.")

From the revelation of His Kingship alone, all the upper and lower worlds exist and are sustained.

This contraction is only relative to the worlds, but regarding the Holy One, there is no change at all, G‑d forbid.

As it is written, "Even darkness does not obscure," and "You are the First," etc.

For before Him, all is considered as nothing.

He is called "the King exalted alone from then."

This means He is in a state of aloneness, as before, and before the world was created.

The extension of the revelation of His Kingship is as it is written, "Hashem has donned grandeur," etc.

He clothed Himself in the garment of "grandeur," to be called King.

So it arose in His will to conceal and hide the infinite light, so that worlds could be created.

Through descents and the chain of levels, until there would be this lowly, physical world, where man would make his dwelling.

In order to transform darkness into light, and so that the advantage of light that comes from darkness would be realized.

(See the end of Parshas Tetzaveh, 187a.

And see the discourse on "Veyadata Hayom.")

What is the ultimate purpose of this advantage of light from darkness?

Such is the supernal will, beyond wisdom and comprehension.

In the Zohar, this is called "at the beginning of the King's authority," etc.

The beginning of the creation of the worlds was when it arose in His will, from Himself, with gratuitous kindness.

As it is written, "For I said, the world is built with kindness."

But from then on, the drawing down of this will depends on the actions of those below.

The main time for drawing down this will is on Rosh Hashanah.

At that time, there is a general renewal of vitality for the coming year.

The drawing down of the general vitality of the previous year is in a state of withdrawal at the beginning of the night of Rosh Hashanah.

Therefore, Rosh Hashanah is the Day of Judgment, when a person is judged for his deeds of the past year.

Because for there to be a new general renewal of vitality for this year, there are many accusations against the person.

Whether he is worthy for the supernal will to be drawn down through the revelation of His Kingship.

Because of various forms of casting off the yoke, as there are those who do not always accept the yoke of Heaven with love and desire, but only occasionally and at certain times, when they remember the King of kings, the Holy One, blessed be He.

But all day, each person turns to his own thoughts, according to what he knows in his own soul.

Especially one who is not careful, whether in "turn from evil" or in "do good," each according to his level.

It is impossible for the supernal will to be drawn down to reveal His Kingship when, G‑d forbid, there is a casting off of the yoke of Heaven below.

Since they do not accept His Kingship willingly.

(See the discourse on "Yonasi"

in the clefts, regarding "Yafati Hod VeHadar Lavash."

But when there is a casting off of the yoke,

this is the aspect of "I clothe the heavens with blackness."

Then there is only the revelation of "Your dominion in every generation,"

which is lower than the aspect of Your Kingship.

Kingship is specifically when "they accepted it upon themselves willingly.")

But regarding this it is said, "Hashem supports all the fallen," etc.

So that "the eyes of all look to You."

So that the brokenness and longing, which every person draws after, with his will and desire, is that Hashem should shine in his heart, to accept upon himself the yoke of Heaven with love and desire.

And through this, "You open Your hand and satisfy the desire of every living thing."

This is the aspect of the supernal will, the revelation of His Kingship.

He "satisfies the desire of every living thing" through the opening of the "Yuds."

For do not read "Your hands" (Yadecha), but "Your Yuds" (Yudecha), etc.

And it is drawn down that "Hashem is righteous in all His ways and kind in all His deeds."

Even in "all His deeds," which is the aspect of physical action, the aspect of "kindness" is drawn and extended—this is the supernal kindness.

See the discourse on "Ki HeHarim Yamushu."

The way to draw down the supernal will, to reveal His Kingship for the existence and creation of the worlds, is:

Throughout the year, through the study of Torah and the performance of mitzvos, which are His will and wisdom. That is, the supernal will enclothed in wisdom.

"The Torah emerges from wisdom." These are the inner reasons for the mitzvos that will be revealed in the future, which is the drawing down of the infinite light hidden in each mitzvah, according to its level and value.

In general, they are the drawing down of the infinite light enclothed in supernal wisdom.

Similarly, the Sages instituted to bless before every mitzvah, "Blessed are You, Hashem, our G‑d, King of the universe, Who has sanctified us with His commandments and commanded us," etc.

This means that the blessing and drawing down from the supernal will, for Hashem to be "our G‑d" and "King of the world," is according to "Who has sanctified us with His commandments."

The drawing down of the supernal holiness and supernal wisdom is upon us through His commandments.

Therefore, the 248 commandments are called the 248 limbs of the King.

That is, limbs for the King. And limbs mean extensions.

Just as, for example, a limb is the extension and spreading of the soul's vitality in the body,

from the general revelation of vitality in the head and intellect.

So too, the mitzvos are the drawing down of supernal wisdom, which is drawn to be "King of the world."

(See the discourse on "Vehayah Lachem LeTzitzis."

And what is written in the discourse on "When the Jews said 'Naaseh.'")

This is the concept that "mitzvos require intention."

The mitzvos have two aspects.

The first is that this is the King's command, which He commanded us.

The second is its intention.

These are the reasons for the mitzvos.

Through them and by them, the infinite light enclothed in supernal wisdom is drawn down.

(See the discourse on "Ve'atah Yigdal Na.")

This is the concept of "for the sake of the unification of the Holy One, blessed be He, and His Shechinah."

His Shechinah is the aspect of the King's command, which is the aspect of Memalei Kol Almin.

The Holy One, blessed be He, is the aspect of holiness and transcendence, the aspect of Sovev Kol Almin, the drawing down of the infinite light that is drawn into this mitzvah.

And it must be in a state of unification.

For the end is wedged in the beginning.

That is, by performing the mitzvah because it is the King's command, the infinite light drawn into this mitzvah is revealed in his soul:

2) However, one who damages Torah and mitzvos, whether in "turn from evil" or "do good," each according to what he knows in his own soul,

cannot draw down the supernal will to reveal the attribute of His Kingship.

In this, the advantage of Rosh Hashanah and the Ten Days of Teshuvah is manifest, for through them the supernal will is drawn down.

To explain this, we must understand: How does teshuvah have the power to repair all the damage caused by neglecting positive commandments?

For with negative commandments, if one transgresses, he acquires an accuser, etc., as taught in Pirkei Avos.

But when he returns to Hashem and Hashem has mercy on him, he arouses great mercy above, which are like pure waters.

As the verse says, "And I will sprinkle pure water upon you, and you shall be purified."

And it is written, "If Hashem washes," etc.

Therefore, we say, "Erase and remove our transgressions," etc. Through this, the sin and the accuser are erased and removed.

As it is said, "And all wickedness will be consumed like smoke, for You will remove," etc.

As it is written, "And I will remove the spirit of impurity," etc.

But with positive commandments, which are the extensions of the limbs of the King, and since he has damaged and caused a lack in their influence, how can teshuvah repair and complete their influence and fill their lack?

However, it is written, "Mima'amakim Kerasi'cha Hashem" (From the depths I called You, Hashem).

This means that for "I called You"—from concealment to revelation, to be the aspect of Hashem, i.e., the drawing down and influence of the limbs of the King—this is through "from the depths."

That is, the supernal depth, the supernal will that is far beyond the chain of worlds, which is revealed through an awakening

from below, from the depth of the heart, the supernal will within the soul.

That is, by deepening in his heart the bitterness over the great damage and lack he has caused, and crying out to Hashem in his distress, in the aspect of "the heart cried out,"

so that the heart itself cries out.

(As it says in Koheles Rabbah, daf 87a, on the verse "I spoke to my heart"—the heart cries out, as it is written, "Their heart cried out to the L‑rd.")

And see Zohar, Shemos 20a.

From the innermost part of a person, and a very deep heart, more than the soul can bear, for the soul cannot contain such great bitterness.

Therefore, this cry is only in the heart. As long as the soul can contain it, he can express it with his lips and breath.

But when the bitterness in his soul is very great, to the point that the soul cannot contain it, then it is impossible to hold back the spirit.

He cries out continuously, until he has no strength to speak or express it with his lips and breath,

and he has only the cry of the heart, for it has reached the very core of his soul.

As in the story of Rabbi Elazar ben Durdaya, who sobbed and cried until his soul departed.

Therefore, it is said of him, "There is one who acquires his world in one hour." In one hour of teshuvah, he acquires his entire world in the World to Come.

(And the term "acquires"—see what is written on the verse "Ki Sikneh Eved Ivri."

And see Pri Etz Chaim, in the intention of "Koneh Hakol.")

Even though he never had Torah or mitzvos, since through this level of teshuvah, from the depth of the heart, with regret and uprooting of the will, with actual self-sacrifice, by nullifying his will in this way, he causes and arouses above the supernal will that is far beyond the chain of worlds.

Therefore, our Sages said, "In the place where baalei teshuvah stand," etc., "they draw him with greater strength."

The idea is that the supernal will has two aspects.

The first is the will enclothed in wisdom, which is the beginning of the chain of worlds.

(See what is written regarding "Avadim Hayinu LePharaoh Vayotzi'einu," etc., that He clothed, etc.)

This aspect of will is drawn down through Torah and mitzvos, which are the supernal will enclothed in wisdom. The Torah emerges from wisdom. This is drawn down through the level and degree of complete tzaddikim, who fulfill Torah and mitzvos all their days and never damage them, G‑d forbid.

The second is the supernal will that is far beyond the order of the chain of worlds, and is not at all enclothed in supernal wisdom. This is the aspect of "the skull that covers the brain."

For example, the three cavities of the skull are the dwelling of wisdom, understanding, and knowledge.

But the essence that hovers over the intellect, which is not the dwelling of the intellect at all, is called the skull.

So too, this aspect of will is far, far above the dwelling of Chabad. This is what is revealed in baalei teshuvah, through the depth of the heart. This is also the aspect of the supernal will in the soul, which is beyond what the soul can bear. This is the aspect of "the desire of the heart."

Through this supernal will, which is far beyond the chain of worlds and is revealed in their souls, all the lacks and damages caused by neglecting positive commandments are filled and completed, whose foundation is in the holy mountains of supernal wisdom.

It is like the analogy of a river that has dried up. To refill it, one digs deep to the spring and the flowing source, and through this, the river is refilled.

So too, by revealing the supernal will that is far beyond the order of the chain of worlds, all the lacks and damages are filled and completed.

This is "Mima'amakim Kerasi'cha Hashem"—through the aspect of "from the depths I called You," to draw down the Name of Hashem, since the source and flowing spring have been revealed.

This is "Forgive us, our Father, for we have sinned."

At first glance, it is not understood: What does "for we have sinned" mean?

Is this a reason for forgiveness?

Shouldn't it say, "Forgive us, our Father, for that we have sinned"?

But according to the above, it is understood: Since we have sinned and caused a lack in the drawing down of the infinite light through His mitzvos and Torah, therefore forgive us, to arouse the source of mercy and forgiveness.

That is, the revelation of the supernal will that is far beyond the order of the chain of worlds, to fill all the lacks.

This is "forgive us"—the restoration of the will is not the same will as before, for that will was withdrawn through sin and transgression. How can it return and be drawn down?

Rather, the restoration of the will and forgiveness comes from the "will of all wills," which is far beyond the will enclothed in wisdom.

See the discourse on "Ve'asisa Tzitz."

This is "for with You is forgiveness, so that You may be feared."

For forgiveness is the revelation of the supernal will that is beyond the chain of worlds. This is the aspect of "with You" itself.

Similar to what is written, "For with You is the source of life." The source of all life and the life of life comes from the source of everything, beyond the order of the chain of worlds.

With the revelation of forgiveness

and the supernal will in this aspect, then "so that You may be feared."

There is then existence for the aspect of awe that comes from His Kingship.

Without the revelation of the supernal will and forgiveness, there is no existence for the revelation of His Kingship for one who has damaged Torah and mitzvos.

3) The revelation of this aspect and this will is revealed on Rosh Hashanah, which is the aspect of the head and the skull that covers the brain, which is far, far above the dwelling of wisdom, understanding, and knowledge.

And also during the Ten Days of Teshuvah.

During all the Ten Days of Teshuvah, we say the psalm "Mima'amakim Kerasi'cha."

Therefore, "Tiku BaChodesh Shofar"—the meaning of "tiku" (blow) is a simple sound that comes from the breath of the heart, from its innermost point.

This is the cry of the heart that comes from the innermost heart, far above wisdom, which cannot be expressed in speech.

Speech comes from wisdom, as it is written, "Hashem, with wisdom, founded the earth."

Regarding this it is said, "Hear my voice"—meaning, "my voice" is what is inside my voice, its innerness and essence, which is the innermost heart.

Whereas the voice itself comes from the external heart, which is below wisdom and knowledge.

This is "BaChodesh"—the renewal of the worlds from nothing to something, which is renewed every Rosh Hashanah by the word of Hashem and His breath. This is through the blowing, which draws down the innermost delight and supernal will, far above wisdom, revealed through the shofar.

This is the concept of "Shapru Ma'aseichem"—"improve your deeds," the aspect of "Shifra," who "improves the child."

(This is the meaning of the name Shifra,

that she is the higher "Heh" of the Name Havayah.

It is explained elsewhere, on the verse "Lech Lecha," that in this "Heh" there is a revelation of a higher aspect, even above the Yud.

And in Shemos Rabbah, Parshas Shemos, and Koheles, on the verse "A good name is better than good oil."

Another explanation: "Shifra"—she established Israel, etc., "By His breath, the heavens are improved."

In Iyov, chapter 26.

And Rashi explains that "Shifra" means to improve.

And Ramban explains that it means to improve and remove the cloud, etc.

All these aspects are relevant on Rosh Hashanah.

Then there is a revelation of the higher attributes called "heavens."

This is through the shofar.

Just as Shifra established Israel,

so it is said regarding the shofar, "For it is a statute for Israel."

This is why they are called the Hebrew midwives, for the root of this drawing down is from the aspect of "beyond the river that goes out from Eden."

As explained in Parshas Emor, 99a.

This is from the aspect of the source of supernal delight.

"For with You is the source of life."

From there, the improvement of the child is drawn.)

That is, the aspect of supernal delight and supernal will, which is beyond the chain of worlds, should be revealed, so that His Kingship is revealed below.

This is "Elokim has ascended with a blast, Hashem with the sound of the shofar."

This means that the elevation of Elokim from below to above is with a blast, in the aspect of love and friendship.

The drawing down of Hashem from above to below is with the sound of the shofar, in the aspect of supernal delight, to draw down the "blast of the King" upon us, so that delight, love, and friendship of His Kingship are drawn upon us.

Then it is written, "And there was a King in Yeshurun, when the tribes of Israel were gathered together."

"Tribes" comes from the word for branches, meaning that even the separated branches will be together, in the aspect of supernal unity.

So that "our hearts will be united," etc.

(See the explanation of the meaning of "unite our hearts" in the discourse on "Mi Mana Afar Yaakov."

And see regarding "Tiku BaChodesh Shofar BaKeseh," in Parshas Vayeira, 114a-b, Tetzaveh 184a, 186a, Emor 99, Pinchas 231, Shoftim Erev Rosh Hashanah 50a, Naso 121b, Pekudei 267b, Emor Rabbah 29.)

But Rosh Hashanah is the Day of Judgment, when a person is judged for his deeds of the past year.

For in order for delight and supernal will to be revealed in His Kingship, one must examine upon what the delight will rest, and in what He will delight, in the revelation of His Kingship.

If there was a casting off of His Kingship, there are many obstacles and accusations, etc.

Therefore, the Ten Days of Teshuvah are to be in the aspect of "from the depths," to arouse the supernal will and delight so that nothing will prevent it, etc.

These ten days correspond to the ten faculties of the soul, which are intellect and emotions, etc.

(See the discourse on "Velo Avah Hashem Elokecha Lishmoa El Bilam," and the discourse on "Ki Bayom Hazeh Yechaper.")

BaKeseh LeYom Chageinu. The meaning is that the supernal will revealed on Rosh Hashanah is through "BaKeseh" (concealment).

This is the aspect of withdrawal at the beginning of the night of Rosh Hashanah.

This is the time of the withdrawal of the general vitality of the previous year.

And on Rosh Hashanah, through

the prayers and the shofar blasts, a new general vitality is renewed, and it is elevated from one level to another, from Rosh Hashanah until Yom Kippur.

At Ne'ilah, the final ascent is completed, and it is the time of the completion of forgiveness.

Then it is written, "Before Hashem you shall be purified," which is above the aspect of Hashem, as explained above. From this, it is drawn down to "the day of our festival," which is Sukkos, the time of our rejoicing, the revelation of joy.

The joy is then exceedingly great for G‑d, with an even greater revelation of the supernal will through the aspect of "BaKeseh," which is the withdrawal at the beginning of the night of Rosh Hashanah.

It is like the analogy of one who leaves captivity, whose joy is exceedingly great and doubled.

Therefore, it is written, "You shall draw water with joy," which refers to the water libation on the altar during the festival. This is the drawing down of the pure waters, as the verse says, "And I will sprinkle," etc.:

Ki Chok LeYisrael Hu Mishpat LeElokei Yaakov. Israel is the aspect of "for you have striven with Elokim," etc.

This means that one has become a ruler and master over the aspect of Elokim, which is the aspect of contraction and concealment, to allow for the revelation of this world and its pleasures.

His G‑dly soul has already been stripped of its soiled garments, and he has transformed darkness into light, despising evil and choosing good due to the will of his G‑dly soul, which rules within him.

In this aspect, "Ki Chok," etc., is drawn to him on Rosh Hashanah from the aspect of the skull and supernal will, to be a statute and sustenance for the entire year.

For "chok" means sustenance.

As it is written, "Provide me with my allotted bread."

Also, "chok" means permanence. And "chok" also means engraving. This is the concept of "He engraved an engraving in the supernal purity," which refers to the letters of engraving, which are vessels.

(From there is the root of the soul, as it is said, "The soul You have given me is pure," which is drawn from the aspect of supernal purity.

See what is written on the verse "And as the essence of the heavens for purity.")

So too, the soul becomes a vessel and dwelling for the indwelling of the infinite light within him, and with permanence.

All his days, always and forever, he will be in a state of nullification to Him.

He will be a chariot for His dwelling, his Torah his occupation day and night, never ceasing from study.

With fiery sparks, like a flame rising on its own, to cleave to Him in prayer and the like.

All his words, actions, and thoughts will be for Hashem, in the aspect of connecting Chabad to Chabad, etc.

This is his vitality and existence all the days of his life, like food that sustains the body. By it, a person lives.

See what is written on the verse "And as a bride adorns herself with her jewelry."

But in the aspect of Yaakov—Yud in the heel—the G‑dly soul still descends into the heel, to be clothed in the garments of this world, but it is in the aspect of subjugation. There are ups and downs and a struggle, etc.

For "one nation will overpower the other," etc.

"If not for the Holy One helping him," etc.

In this aspect, judgment is drawn down, which is mercy, to draw down supernal mercy for the entire year, so that the Holy One helps him to subdue, etc.

(See Midrash Rabbah, on Esther, on the verse "And it was in the days."

"He is Hashem our G‑d, His judgments are in all the earth."

His attribute of mercy is forever.

See what is written on the verse "Zion will be redeemed with judgment.")

All this is drawn down on Rosh Hashanah.

Therefore, the month is called "Tishrei," the letters of "Yashar" (straight).

This is the aspect of straightening the heart, to make the hearts upright, so that it will be "with all your heart," "with both your inclinations."

So that the revelation of the supernal will is drawn down below, until even the evil inclination is in a state of subjugation, etc.

See the discourse on "Ki Tishma Bekol," regarding doing what is upright in the eyes of Hashem your G‑d:

Summary

This maamar explains how Rosh Hashanah is a time of cosmic renewal, when the shofar awakens the innermost Divine will. Through teshuvah and accepting the yoke of Heaven, we draw down new spiritual vitality for the year, transforming concealment into revelation and darkness into light.