002 —תקעו

Tiku BaChodesh Shofar etc.^[1]

The meaning is: "BaChodesh"—the time of the renewal of the moon, which is at Rosh Chodesh, is Rosh Hashanah. At that time, there is a renewal of the act of creation: "This is the day, the beginning of Your works," etc.

Now, the world was created on the 25th of Elul, and Rosh Hashanah is the sixth day of creation, the day Adam was created. We must understand: why is Rosh Hashanah not celebrated at the actual time of the world's creation, which is the first day of creation?

The answer is that it is written: "Bereishis Bara Elokim"—Elokim is the attribute of tzimtzum (constriction). At first, it arose in thought to create the world with the attribute of judgment, but He saw the world could not endure, so He partnered it with the attribute of mercy.

The meaning is: at first, the attribute of judgment, the attribute of tzimtzum, was to constrict and conceal the Infinite Light, for as its name implies, it is without end, so that the world would be revealed as an independent entity, visible to physical flesh. This is the meaning of "Bereishis Bara"—the term "bara" applies to something created yesh me'ayin (something from nothing).

But this is puzzling, for on the contrary, before Him, all is as nothing, and the lower something is, the more it is considered nothing before Him, while the higher it is, the more it is considered something. As it is written: "To bequeath substance to My beloved." Why then is the chain of worlds called creation yesh me'ayin?

The explanation is as it is written: "For a sun and a shield is Hashem Elokim"—Hashem is like the sun itself, and Elokim is like a shield and cover, which conceals and hides the light of the sun's body so that only its ray and glow are visible. Without the shield and cover, the sun would not shine as a ray; rather, the ray would be nullified in its source within the sun's body.

This is the concept of "the sun from its sheath"—about which our Sages said: in the future, the Holy One will remove the sun from its sheath, meaning the revelation of Hashem, the Infinite Himself, without the shield and cover that conceal and hide. As it is written: "And the glory of Hashem will be revealed, and all flesh will see"—this seeing is an intellectual perception of G‑dliness, for sages are called the eyes of the congregation. And it is written: "For eye to eye they will see when Hashem returns," meaning there will no longer be concealment and hiding by the physical material that covers and hides the spirituality of G‑d's light and holiness. These are the physical heavens and earth and all within them; but the new heavens and new earth that I make.

This is the creation of heavens and earth from nothing to something, meaning the revelation of the ray as a yesh me'ayin and absolute nothingness, as it was in its source, where it was nullified and included in the source of the light and not called light or ray at all.

(That is, even the drawing down of the ray that enlivens and is enclothed in the heavens and earth is also in a state of yesh me'ayin and absolute nothingness. For when it was included in its source, it was nullified and included in its source, the light, and not called light or ray at all. For the ray to appear independently as a thing, it is through the sheath and shield. Thus, it is a matter of yesh me'ayin. As it is written: "And wisdom is found from nothing"—even the emergence of supernal wisdom is called yesh me'ayin.)

This is: "Is Hashem among us or not?" The meaning is: if the name Hashem shines within us through the shield and sheath, then this illumination is called yesh me'ayin. If not—that is, if it shines within us from above, beyond the shield, like the sun removed from its sheath, this level is called ayin (nothingness).

This is the meaning of "Bereishis Bara Elokim." Elokim is the aspect of the ray drawn through the shield, called creation yesh me'ayin, but this is the creation within Atzilus, that is, "and wisdom is found from nothing."

In Eitz Chaim it is stated: even the level of Adam Kadmon, which is Kesser, is called creation: Adam of Beriah, etc. The aspect of creation is yesh me'ayin. As explained elsewhere on the verse "Va'eschanan" regarding "and wisdom is found from nothing": wisdom is the beginning and is found from nothing, in a state of renewal, something new that did not exist in the potential of its source, etc.

In Chochmah (wisdom) there is light and vessel; the power of Chochmah itself is called the vessel, and the light and vitality that flows into it from the Infinite Light is called the light of Chochmah.

Now, Chochmah itself, which is the vessel, is certainly yesh me'ayin, meaning something new is made that did not exist in the potential of its source, for He is exalted and uplifted beyond the category of Chochmah, so that Chochmah is considered before Him as physical action. Therefore, the emergence of the power of Chochmah is a renewal and something new, like the novelty of physical action.

But even the emergence of the light of Chochmah is also called yesh me'ayin, for the light is, by analogy, like the ray of the sun that extends from the sun. And as explained here, the drawing down of the ray is also yesh me'ayin for the above reason, that when it was included in its source, etc., as explained above.

So too, all the worlds and created beings were included in their Emanator in a state of concealment, and their emergence from concealment to revelation, to be revealed as independent entities, is only as a ray and illumination. As it is written: "His glory is upon earth and heaven," etc.—yesh me'ayin in the literal sense.

(The meaning is that the worlds were included, as is known from the verse: "For My thoughts are not your thoughts"—in a person, thought does not accomplish anything, but above, when it arose in His thought and will to create and emanate, then it was actually emanated and created through this thought. As stated in Pardes, Shaar 11, chapter 3, and as explained elsewhere on the verse "Yonasi.")

Similarly, the worlds and created beings were included in the supernal thought when it arose in His will to create the world. But certainly, it cannot be said that the world as it is was included in the thought at the time it arose in His will, except by analogy to the power and spirituality of it. That is, just as there is physical action, so too there is action in Atzilus, which is the root and source of physical action.

Just as, by analogy, the sweetness of an apple comes from the mazal that strikes it: "One above another watches." So too, the root of action above in Atzilus, just as physical light has its root in spirituality, which is Chochmah, called light: "For the fool walks in darkness."

This is the concept that the created beings were included in supernal thought when it arose in His will, etc.: "For My thoughts are not your thoughts"—and with one thought they were spiritually brought into being yesh me'ayin, and for physical action to be drawn even from what is included in thought, this too is yesh me'ayin, for the creation of the physical from the spiritual is the greatest yesh me'ayin.

This is: "He created and the world came to be"—meaning that they were brought into being in one thought: "For He said and it was." This too is yesh me'ayin, like "and wisdom is found from nothing," for even the creation of Chochmah of Atzilus is called yesh me'ayin, but this is yesh me'ayin in spirituality.

Afterwards: "Blessed is He who says and does"—the drawing down of being into actuality from spirituality to physicality, this too is literal yesh me'ayin, for the creation of the physical from the spiritual, like physical light from Chochmah, which is spiritual, is certainly yesh me'ayin, and so it is with all created beings.

Similarly, it is explained elsewhere on the verse "Az Yashir Moshe," regarding the concept of the revealed world and the concealed world. The revealed world is where the levels appear as separate in revelation, and the concealed world is where they are nullified in their source, etc.

And as explained elsewhere on the verse "Vayar Yisrael Es HaYad," that the root of these two types of creation comes from two names of Hashem. And as explained elsewhere on the verse "Yonasi" regarding "the soul You have given me is pure, You created it," etc. And in the discourse on "Haazinu HaShamayim" regarding "Ad Ya'avor Amcha Hashem," etc.

2) From this, we understand the concept of the descent and chain of worlds, which is a tremendous descent from a state of absolute nullification and inclusion in the Infinite, descending wondrously to be enclothed and chained from cause to effect until the lowest levels of physical and corporeal action, the making of the heavens and earth and all that is in them, materiality and physicality.

But to understand why there was such a great descent before Him, it is known that this descent is for the sake of ascent. That is, the advantage of light from darkness specifically, that in the place of physical darkness, which is a complete and separate yesh, the higher light and ray should be drawn, which is the state of nullification and inclusion in the Infinite, so that the yesh is nullified to the ayin that is drawn into it.

Our Sages said: "The Holy One desired to have a dwelling in the lower realms"—meaning, in the lower realms—even though before Him there is no higher or lower—rather, "lower" refers to the place of yesh, and He desired to have a dwelling and indwelling there. That is, to draw the ayin there so that the yesh would be nullified to the ayin.

This nullification is drawn from world to world, from level to level, until this nullification is drawn even below, to be the nullification of the yesh, even in physical action.

This entire drawing down is on Rosh Hashanah, when the song of the day is the sixth day: "Hashem reigns, He has donned grandeur."

The idea is that His kingship is called only a garment, that He clothed Himself in grandeur to be called King. As the Midrash says: with ten garments the Holy One created His world, etc.—that the creation of the worlds, the revelation of yesh me'ayin, is through the attribute of judgment and tzimtzum, as above. This is the aspect of garment: like the locust whose garment is from itself. The final tzimtzum is the revelation of His kingship: there is no king without a people.

His kingship is what is accepted willingly. As it is written: "You shall surely set a king over yourself"—for without willingness it is called rulership: "And Your rulership is in every generation."

Therefore, the song of the sixth day: "Hashem reigns"—on the day Adam was created, he willingly accepted the yoke of His kingship, whereas during the six days of creation there was only rulership, not the revelation of kingship.

The acceptance of His kingship willingly is the nullification of the yesh, as in: "And the host of heaven bow to You"—for bowing is nullification. Therefore, Rosh Hashanah is on the sixth day, the day Adam was created, when the revelation of His kingship began, so that the yesh is nullified to the ayin. The first five days were only the order of the chain of creation from ayin to yesh: "Let there be light," "Let there be a firmament," "Let the earth sprout," etc.—which is the attribute of judgment and tzimtzum: "Bereishis Bara Elokim."

But the drawing down of nullification, so that the yesh is nullified to the ayin, is called: He partnered it with the attribute of mercy. This is the unification of Hashem and Elokim.

This, in general, is through Torah and mitzvos.

(This is: "Hashem reigns, He has donned grandeur; Hashem has donned strength," etc. And "strength" refers to Torah, as it is written: "Hashem gives strength to His people." See Midrash Rabbah, Parshas Va'eira, section 8, and Zohar II, end of Yisro.) "Who has sanctified us with His commandments"—the mitzvos are founded on the highest holy mountains and drawn down below to be enclothed in physical matters: tzedakah, terumah, and ma'aser, so that the yesh is nullified to the ayin, etc.

For the main point of mitzvos is to do them in a state of: nullify your will, turn from evil and do good, to subdue the physical heart and humble it under the hand of holiness.

So too, the mitzvos themselves are in physical matters, like tzitzis of wool, etc., and in them is drawn down supreme holiness, so that these physical matters are elevated and included in holiness through the mitzvah.

Therefore, we say before every mitzvah: "For the sake of the unification of the Holy One, blessed be He, and His Shechinah"—the Holy One is what is holy and separate from the worlds, and no thought can grasp Him, and is beyond comprehension.

And His Shechinah: is the indwelling of His might and kingship that is enclothed in the worlds to enliven them and bring them into being yesh me'ayin—this unification is accomplished through the mitzvah, which is in physical action, the state of yesh, and through it, supreme holiness is drawn down so that the yesh is nullified to the ayin. Thus, they are included and unified in a complete and true unity, through the person who does them in a state of nullifying his will, above his nature and habit, transforming his heart from one extreme to the other.

Whatever his heart naturally inclines to do—he does not do. And what his heart inclines not to do—he does. In this, he draws down the supreme nullification, the unification of Hashem and Elokim.

This is: mitzvos require intention—the mitzvos themselves are like the body, and the intention is like the soul. The mitzvos themselves are the fulfillment of the King's commandments, and they are like vessels and limbs of the King, and the intention is the desire to draw down the supreme unification and nullification of the yesh in this mitzvah, the unification of Hashem and Elokim. This is like the soul that enlivens the limbs, for the main thing is the vitality and the Infinite Light that is drawn through the mitzvah, so that the yesh is nullified to the ayin.

But this drawing down, to come from potential to actual, from concealment to revelation, is through the actual performance of mitzvos, for they are the vessels through which the light and vitality from the Infinite Light is drawn, as is known.

On this it is said: "And you shall love Hashem your G‑d." For at first it says: "Hear O Israel, Hashem our G‑d"—in general. Afterwards, in detail: "Hashem your G‑d"—to each individual, according to what he feels in his heart in a revealed way. The love and desire should be in a state of "He was, is, and will be"—in the nullification of the yesh, so that He will be your G‑d.

And also: "With all your heart"—with both your inclinations, the good and the evil, meaning that because of the evil inclination, which hinders and obstructs, the love is even greater. Like when there is an obstacle to the flow of water, the water increases its flow and rushes even more. All this love and yearning is so that Hashem will be your G‑d in a revealed way, and the nullification of the yesh to the ayin with all your heart, etc.

This is the purpose of all Torah and mitzvos in general throughout a person's life: to draw down, through Torah and mitzvos, the nullification of the will above the level of his nature and will in his animal soul, etc.

3) But a general drawing down is accomplished on every Rosh Hashanah, for the entire year, to draw down the nullification in detail through the Torah and mitzvos of the whole year. Therefore, it is called Rosh Hashanah, for it is like the head and brain from which the life force is drawn to all the limbs of the body; so too, on Rosh Hashanah, vitality is drawn for all the days of the year.

Just as, for example, if one person stands above and another below and they wish to unite, the higher must descend from his level several steps, and the lower must ascend from his level—so too, to draw down a supreme influence from the nullification to the yesh, so that the yesh is nullified to the ayin, the lower must also ascend—his animal soul and spirit. As it is written: "If he sets his heart upon him." For "spirit brings spirit and draws spirit"—that is, one's soul should yearn with longing and thirst for this unification and nullification.

This is achieved when a person is among those who take stock, realizing how he has descended wondrously from his place of honor before G‑d, for his soul was included in its Emanator, and it has descended wondrously through many and great contractions until it has become very physical. The wise will understand how many levels and gradations there are in physicality and spirituality, and also how many levels in spirituality: higher and higher, up to the highest levels, incomparable to the Infinite, and thus how far he is from the light of His countenance. This will arouse great mercy, and his soul will weep greatly.

Therefore, it is stated in the writings of the Arizal: anyone who does not cry on Rosh Hashanah, his soul is not complete. At first glance, what is the connection between crying and Rosh Hashanah?

But according to the above, it is understood: the crying is for his soul specifically, which has descended from its place of honor and become physical.

This is: "The lower waters weep, saying: We want to be before the King," as the Midrash says: when the Holy One separated between the waters, the lower waters are called "weeping waters"—they weep over their descent to the state of lower waters, and cry: We want to be before the King.

This is the concept of the shofar blowing: the sequence of tekiyah-shevarim-teruah. Tekiyah is a simple sound—representing yearning in the heart's desire. Shevarim-teruah, as the Gemara says, is the sound of sighing and crying, which is the above-mentioned weeping. Shevarim-teruah breaks and weakens the power of the kelipos and the sitra achra. Teruah also means "to break with an iron rod," and also comes from "desire of the heart," as it is written: "And the shout of a king is within him"—for through this weeping and mercy below, the supreme will is aroused above, awakening the supreme mercies from the source of mercy, the thirteen supernal attributes of mercy, of which it is said: "And Hashem passed before him," etc.

The meaning of "And He passed" is like a person passing from place to place; so too, "Hashem passed" from a very high level to be revealed upon him. "Face" refers to garments that cover and conceal and constrict the Infinite Himself. For "face" refers to the ten names that cannot be erased, for they are names, letters, and thus garments that cover and conceal the Infinite Himself.

But through the awakening of the thirteen supernal attributes of mercy, of which it is said: "And Hashem passed before him." And it is written: "May Hashem shine His face"—that He should shine the face, so that they do not conceal or hide His glory. As it will be in the future: "And the glory of Hashem will be revealed." And the Holy One will remove the sun from its sheath. In the future, this will be in actual physicality and the receiving of reward—"tomorrow to receive their reward." But "today to do them"—in spirituality.

The order of service established in a person's soul is that this revelation should be in spirituality in his soul, through perfect service, by arousing mercy with weeping, sighing, and crying, etc.

On this it is said: "Tiku BaChodesh Shofar"—for this arousal of mercy must be with the sound of the shofar specifically, not with a human voice—for in the creation of man it is said: "Back and front You formed me"—back to the act of creation, etc., and it does not arouse such high levels of the thirteen attributes of mercy as the sound of the shofar from an animal, whose root is far higher than the levels of man, except that it has fallen very low, as is known.

From this comes: "Bakeseh LeYom Chageinu"—the meaning is, from "bakeseh"—a term of concealment and hiding, the Infinite being enclothed lower and lower in the state of physical action and this physical world—comes "LeYom Chageinu." The meaning of "chageinu" is from the word "circle," which means revelation, until it is pointed at with a finger. As our Sages said: in the future, the Holy One will make a circle for the righteous, and they will point at Him with a finger and say: "This is our G‑d, we hoped for Him," etc.—there will be a revelation of His G‑dliness in the world, and the world will no longer conceal, etc.

4) For it is a statute for Israel. "Chok" is from the term: "She gives food to her household and a portion to her maidens." Also: "Feed me my allotted bread"—meaning sustenance. That is, influence and drawing down to Israel. The meaning is, to be in the state of Israel—"Li Rosh" (My head), just as the foot is nullified to the head, and whatever the head wants, the foot does without any hindrance, having no will of its own. So Israel are called children to the Omnipresent—"the child is the leg of his father," the state of nullification.

The concept of "a judgment for the G‑d of Yaakov"—for Israel is called a son: "My firstborn son." And Yaakov is called a servant. The meaning is, the level of a son, "the child is the leg of his father," is absolute nullification, like the foot to the head. Servants, however, have a separate will, like a servant who is foreign and separate, but still fulfills his master's command, though it is with struggle. There is an obstacle and hindrance, but he overcomes and subdues himself with self-restraint. Whereas Israel is absolute transformation. See elsewhere on the verse "He saw no iniquity in Yaakov."

A person is judged on Rosh Hashanah regarding the drawing down of G‑dliness within him, whether he is worthy of the revelation of G‑dliness in his soul. This is according to his deeds in the previous year. This is: "a judgment for the G‑d of Yaakov"—for in the level of Yaakov, which is a struggle, one must overcome the obstacle, and sometimes he wins and sometimes he is defeated: "One nation will overpower the other." Therefore, there is judgment regarding the G‑dliness within him.

Whereas in the state of "Israel Li Rosh," which is the son, "the child is the leg of his father," there it is a statute and sustenance.

But judgment is mercy, and therefore the Ten Days of Repentance and Yom Kippur were instituted to arouse great mercy, and the requests: "Forgive us"—to reveal the supreme will in his soul. Like a person who asks his friend to forgive and pardon him for having sinned against him—the main point of this request is to elevate his heart and will to him. At the time of the sin, he had turned his face away, and his heart and will were not with him. Forgiveness is the return of the will.

So we ask: "Forgive us"—the request is not about fear of punishment, but about the revelation of will, that it should not be concealed and hidden, and that the physicality of the world should not conceal, etc.

This arousal of mercy is also in the state of: "And Hashem passed before him and called: Hashem, Hashem"—it is written twice, with a pause between them, because the first Hashem is the supreme nullification, the supreme Hashem in its source. The second Hashem is the drawing down of nullification into the place of yesh, so that the yesh is nullified to the ayin.

This is: "to the G‑d of Yaakov"—"Elokei" is a term of drawing down, as in: "the G‑d of Avraham, the G‑d of Yitzchak, and the G‑d of Yaakov." Regarding Yaakov, it is written with an added vav: "VeElokei"—for the vav is a drawing down. It is drawn down so much that on Yom Kippur: "Before Hashem you shall be purified"—beyond the level of Hashem. For it is written: "You shall be purified," implying that you were not pure before. Thus, one must arouse from a higher level than the above.

Although it is written: "The mikveh of Israel is Hashem," and in the level of Hashem there is also purification, as above—nevertheless, everything depends on what needs purification. Some things are purified at this level, and some are not purified at this level, but require arousal from a much higher level, which is "before Hashem," and from there "you shall be purified." And this is sufficient for the understanding.

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Summary

This maamar explains the process of creation as yesh me'ayin (something from nothing), the purpose of the world's descent, and the unique role of Rosh Hashanah and the shofar. The Alter Rebbe teaches that mitzvos and teshuvah draw G‑dliness into the world, transforming material existence into a vessel for holiness.