003 —יו"ט של ר"ה שחל להיות בשבת

LeHavin HaMishnah [Reish Perek Dalet DeRosh Hashanah] Yom Tov Shel Rosh Hashanah SheChal Lihyos BeShabbos BaMikdash Hayu Tok'in Aval Lo BaMedinah.

To understand the Mishnah: "On Rosh Hashanah that falls on Shabbos, in the Beis HaMikdash they would blow [the shofar], but not in the provinces."

The Gemara explains this is due to Rabba's decree, lest one carry the shofar four cubits in the public domain on Rosh Hashanah.^[2] On the first day of Sukkos, however, they would take the lulav even in the provinces when the Beis HaMikdash stood, since the first day is a Torah obligation. Tosafos already asks why shofar is different from lulav.^[4]

Another question: Why did the Sages uproot the mitzvah of shofar and lulav even on the first day outside the Beis HaMikdash, even when the Temple no longer stood, just because of Rabba's decree? The concern is only for the unlearned—why prevent many great and righteous people from fulfilling the mitzvah, especially since shofar and lulav have deep mystical intentions?

To understand this, we must first explain the root of shofar, which is connected to the concept of Malchiyos (kingship) on Rosh Hashanah, the building of the Nukvah (feminine aspect).

It is known there is a difference between Yichuda Ila'ah (higher unity) and Yichuda Tata'ah (lower unity), as there are two types of spiritual evolution:

The first is called in Pardes "cause and effect," where each effect is encompassed by its cause. This is like the "circles" in the teachings of the Arizal, where each higher circle surrounds the lower, meaning the inner is nullified to the outer.

This is like a teacher who fully grasps the student's understanding from all sides; the student's intellect is encompassed and nullified within the teacher's, not a separate entity.

The second type is where the effect emerges as an independent entity, not like the inclusion of the effect within the cause, but rather the cause is concealed within the effect, like the power to understand within intellect or intellect within emotions. Here, the intellect or emotions are the "something," and the cause is hidden within as "nothing."

(This is like the difference between fish in the sea, always absorbed in their source and dying when separated, versus land creatures, which are independent from the earth. See further in the commentary on "Eretz Asher... Meireishis HaShanah.")^[6]

According to this, the main building of the Nukvah on Rosh Hashanah is as "earth," the lower unity, becoming something from nothing. "Sea" represents the higher unity. This is the meaning of "Ki L'Elokim Maginei Eretz Me'od Na'aleh"—the separate existence is utterly incomparable to its source. "LaHashem HaAretz U'Melo'ah... Ki Hu Al Yamim Yesadah"—the nullification of existence.^[8]

Regarding the first type, the Sages said: the ankles, shins, and horns of the Chayos (supernal beings) each correspond to all the levels below them, with the lower nullified to the higher. Thus, the crown (Kesser) at the head includes all beneath it.^[10]

This is the higher unity in the ten sefiros of Atzilus: "He and His life-forces are one," meaning the lower is nullified to the higher. Even though there are ten sefiros, each lower one is included and encompassed by the higher, not felt as a separate entity.

[As explained elsewhere regarding Avraham, who is Chesed, called a limb and vessel for the intellect of Chochmah, nullified to it like effect to cause.]

But the lower unity, Malchus of Atzilus in Beriah, Yetzirah, and Asiyah, is the revelation of Divine light to create something from nothing, a true independent existence, yet still nullified to its source. "The hosts of heaven bow to You."^[11] The essence of Malchus is to be a "something" that is still nullified.

Summary: The difference between higher and lower unity is like cause and effect (the effect encompassed and nullified by the cause) versus something from nothing. See Iggeres HaKodesh, section 20.

2) To further explain: Malchus is exaltedness and transcendence. The worlds receive only from Malchus, as it says, "Your kingdom is a kingdom for all worlds."^[12] Malchus of Atzilus becomes the source for Beriah, etc. Therefore, the life-force of the worlds is "something from nothing." If they received from Ze'er Anpin (the emotions of Atzilus), it would be "something from something," not a true independent existence.

But since they receive through Malchus, which is transcendence and withdrawal, the life-force is contracted until the worlds become limited beings.

Nevertheless, they are nullified to the Divine nothingness, for "they all accept upon themselves the yoke of Heaven."^[15] Because of the awe of Malchus of Atzilus, there is nullification of existence. Malchus is accepted willingly, as it says, "You shall surely set a king over yourself"—from your own will.^[16]

[The term "kingdom" applies only when the subjects willingly accept the king, whereas "rule" is by force. Thus, on Rosh Hashanah, when Adam was created and accepted the Divine kingship willingly, the attribute of Malchus was revealed. Before Adam, only animals existed, not beings of choice, so Malchus was not yet revealed. Therefore, each Rosh Hashanah requires a renewal of Divine kingship.] "And His kingship was accepted willingly."^[17]

Through our self-nullification and acceptance of the Divine kingship, we arouse the supernal will for kingship, drawing down the crown of Malchus.

(As explained elsewhere, throughout the year this is drawn through Torah and mitzvos, which are His will and wisdom. We bless every mitzvah: "Blessed are You... King of the world." But this will is clothed in Chochmah. On Rosh Hashanah, a higher will is drawn, not clothed in Chochmah, through the supernal will in the soul, which is the meaning of the shofar's sound.)

To explain: In a person, all emotions are expressed only according to the will and pleasure invested in them. Even though it is the nature of good to do good, if the will does not agree, no kindness will be expressed.

Similarly, the Divine attribute of kingship depends on the supernal will. This is the meaning of "Say before Me verses of kingship"—to arouse the supernal will for kingship, i.e., the Or Ein Sof to be invested in Malchus. Therefore, we recite ten verses, drawing from all levels of Torah, so that the beginning is bound with the end: "Kesser Malchus."^[18]

To draw this pleasure and will, it is necessary to reach the source of all pleasures, the supernal will of Atik, the most hidden level. It is the Divine pleasure in kingship, the delight in having a "something" that is nullified through accepting the yoke of Heaven.

See further in the discourse on "Tze'enah U'Re'enah" regarding King Shlomo—"the king to whom peace belongs."

At the beginning of creation, the supernal pleasure and will was drawn automatically, for "He desires kindness." But afterward, it depends on the actions of those below, arousing the supernal will through our self-nullification. This is accomplished on Rosh Hashanah by reciting ten verses of kingship, building Malchus from its original source, drawing the crown of Malchus.

[As above, the main attribute depends on drawing down the Divine will. See further in the discourse on "Beha'aloscha," regarding "El Mul Pnei HaMenorah"—the crown in Malchus. See also the explanation on "Yavi'u Levush Malchus" regarding "Pnei" as the crown of Malchus. Malchus has nothing of its own and receives from the ten crowns, so on Rosh Hashanah we recite ten verses of kingship, and the crown receives from Malchus of Kesser, which is "Pnei." End quote.]

Thus it says, "Lecha Amar Libi Bakshu Panai"—seek My face. See the commentary of the Ramaz on Parshas Emor, who explains this as the crown of Malchus, drawn through "Your face, Hashem, I seek"—the ten sefiros, through which the Nukvah is built. Alternatively, "Your face, Hashem" refers to the lights of Arich and Atik, as the Ramaz says. From there is drawn the crown in Malchus, called "Pnei."^[19]

This is the meaning of Rosh Hashanah. "Shanah" is Malchus; "Rosh Hashanah" is the skull and crown of Malchus. See the Ramaz on Parshas Tetzaveh. "Techilas Ma'asecha"—Malchus is the aspect of action in Atzilus, and its beginning is the crown of the Nukvah.

"Zikaron L'Yom Rishon"—this refers to the general crown, Atik Yomin, which is above the chain of creation. See the discourse on "BaYom HaShemini Atzeres." Thus, from Malchus of Kesser is drawn the crown of Malchus.

See Eitz Chaim, Shaar Atik, that the root of Malchus is above the ten sefiros of Atik itself, from Atik. This is "Zikaron L'Yom Rishon." See also the explanation on "Aromimcha Elokai HaMelech."

Rosh Hashanah is "This is the day, the beginning of Your works, a remembrance of the first day." Therefore, it is called Rosh Hashanah—the head of the general life-force for the entire year. This power is given to Israel, who accept the Divine kingship willingly, unlike "rule," which is by force, even over those who rebelled. Even Bilaam said, "I cannot transgress the word of Hashem"—the ruler's spirit compels him. But to be called "king" requires willing acceptance by those who do His will.

[See the discourse on "Atem Nitzavim" regarding "Lema'an Hakim Oscha Lo LeAm."]

Summary: Malchus is exaltedness, yet it draws nullification: "And His kingship was accepted willingly." This arouses the will to draw the crown of the Nukvah, which must come from Atik, the supernal pleasure and will.

3) All drawing of supernal pleasure and will into kingship comes through the shofar, which is from a ram.

The root of the animal soul is from the "faces of the lion and ox" in the Divine chariot, which originate from "behemos beharrei alef"—from the world of Tohu.^[20]

It is known that the lights of Tohu were so intense that the vessels could not contain them, so the vessels broke and fell into the world of Beriah, which are the chariot—lion, ox, etc.

Therefore, the animal has a greater degree of nullification than man, since man has intellect from the world of Tikkun, but the animal is below intellect, rooted above intellect in Tohu.

Thus, we blow the shofar from an animal, which has greater nullification, to arouse a level of nullification above intellect. This is also why the shofar blast is a simple sound from the breath of the heart, not yet articulated into letters, coming from the innermost point of the heart, above intellect.

To explain: There are two types of voice. One is the voice of speech, which also comes from the breath of the heart, but from its external aspect, the emotions drawn from the intellect. The other is a simple voice from the innermost heart, above intellect, the innermost will, which is why it is a simple sound. Like a sudden cry from the depth of the heart, "Tza'ak Libam El Hashem"—this cry is above the source of letters in Chochmah.^[21]

By blowing the shofar with a simple sound and heart's desire above intellect and letters, we arouse above the crown, above wisdom and knowledge, drawing pleasure into kingship, delighting in the nullification of existence.

Therefore, the shofar is narrow at one end and wide at the other, as it says, "Min HaMeitzar Karasi Kah, Anani VaMerchav Kah"—from the narrow place I called, You answered in the wide place.^[22] This is the first blast, drawing from above to below, delighting in the nullification of existence.

The final blast is an ascent from below to above, through the broken sounds and teruah, which are left-side, arousing great mercy, as explained elsewhere. The intention is to nullify the evil inclination.

[This explains the verse: "Ki Karov Eilecha HaDavar... La'asoso"—the thing is very close to you, to do it.^[23]]

"HaDavar" refers to the Divine word, Malchus of Atzilus.

"La'asoso"—to build the Nukvah, which is also called action in Atzilus.

See the discourse on "VeHayah MiDei Chodesh." Speech is guidance and drawing down, even into physical action. This is the meaning of the six days of creation, whereas on Shabbos it says, "Mimtzoh Chefzecha VeDaber Davar"—not to pursue your own affairs or speak words.^[24]

"Beficha"—through the shofar.

"Uvilvavcha"—with heart's desire.^[25]

"Ki Karov Eilecha"—you are close to each other. The Nukvah is called "my sister" to Ze'er Anpin, which is Israel—"for you have striven."^[26] Also, her building is from his nine Malchuyos.

Also, the root of the letters of speech is from the depths of intellect, above revealed intellect, as explained in Iggeres HaKodesh on "Vaya'as Dovid Shem." Thus, even though the will and crown of Malchus must be drawn from Atik, above Chochmah, they are still close to each other.

See the discourse on "Ki HaMitzvah HaZos" for more on this closeness.

Alternatively, as it says in Zechariah: "And behold, a golden menorah... this is the word of Hashem," and the menorah is Knesses Yisrael. Elsewhere it is explained that Malchus has two aspects: the inner is Knesses Yisrael, the outer is speech. This is "Ki Karov Eilecha HaDavar."^[27]

This is also the meaning of "Israel arose in thought"—thought and speech are close to each other.^[29]

It is explained in Pri Etz Chaim that the secret of shofar is in Binah, for the revelation and place of pleasure is in Binah. The revelation of Atik is in Binah. Therefore, it is the World to Come, since it is comprehension, and the main revelation of pleasure is in comprehension. When a person grasps a new, deep idea, he is filled with pleasure. The main revelation and expansion of pleasure is when he comprehends it fully.

So too above, the supernal pleasure is clothed in Chochmah, called Eden, the essence of the concept as it is in itself, but there it is hidden. Its main revelation is when it is drawn into Binah, comprehension and expansion.

Therefore, the shofar is also in Binah, for the revelation of pleasure drawn by the shofar is in Binah, from which speech (Malchus) receives: "By the word of Hashem the heavens were made," so that pleasure is also drawn into Malchus.

Summary: This drawing is through the shofar, a simple sound from the innermost heart, above intellect, arousing the supernal will above Chochmah. This is specifically through a ram's shofar. The animal has nullification from higher levels. In Pri Etz Chaim, shofar is in Binah, for the revelation of Atik is in Binah.

4) Now we can explain why shofar does not override Shabbos. Shabbos is "for on it He rested"—"the heavens and earth were completed," "G‑d finished on the seventh day."^[30]

For example, when a person rests from work, his mind returns to its source, and he experiences pleasure from the completion of the work. Therefore, at the end of a tractate, a feast is made to celebrate the pleasure of completion.

So too above, during the six days of creation, the Divine attributes descended to create the world. On the first day, "Let there be light"—Chesed. The second day, "Let there be a firmament"—Gevurah, etc.

On Shabbos, when He rested, the attributes and wisdom returned to their source, and "G‑d finished on the seventh day."

"Vayechal" is from the root "kalah nafshi"—the soul yearns, meaning the supernal pleasure is revealed in all that was accomplished during the six days. "And behold, it was very good." The three mentions of "on the seventh day" correspond to the three aspects in which pleasure is invested: Binah, Hod, Yesod.^[35]

As it says in Eitz Chaim: Shabbos is the revelation of the intellect of Abba (Chochmah). "You shall keep the Shabbos, for it is holy to you"—the pleasure is invested in Chochmah, called Eden. When a person grasps a new idea, he is filled with pleasure, as above.^[36]

Therefore, it says, "Mimtzoh Chefzecha VeDaber Davar"—speech is elevated in Chochmah. The pleasure is from the speech of the creative utterances: "Let there be light," etc.^[24]

Thus, on Shabbos, the supernal pleasure is revealed automatically, so there is no need for the shofar, which is also about drawing pleasure into kingship. Therefore, the mitzvah of shofar is set aside on Shabbos.

[Especially according to the Zohar, all six days are blessed from Shabbos, which is Binah. Thus, Shabbos is the revelation of Atik in Binah, which is the aspect of shofar.]

However, to understand why, by Torah law, there is a mitzvah and obligation to blow shofar even on Shabbos, but the Sages prohibited it due to Rabba's decree: In truth, there are many levels of pleasure, far more than described in Eitz Chaim. As R. Chaim Vital writes, he only mentions a drop from the sea.

Even in the physical world, pleasure in the soul is far greater and more varied than any other faculty. There are countless types of pleasure—taste, smell, speech, hearing, sight, and certainly in spiritual faculties like intellect.

From this, one can imagine the vastness of Divine pleasure, since all pleasure in this world is only a residue of the Divine pleasure. As the Sages said: R. Akiva laughed and said, if for those who transgress His will...^[37]

All the more so for the source of supernal pleasure, which is infinitely greater in quantity and quality than all the ten sefiros above, just as the faculty of pleasure in the soul is greater than all other faculties.

Therefore, the source of pleasures above is called Arich Anpin, for it extends at great length. See the discourse on "VeAtah MeRivavos Kodesh." The emotions of Atzilus are called Ze'er Anpin, for they are limited and short. The emotions in the human heart are also limited and short compared to the vastness of pleasure.

The pleasure drawn into kingship through the shofar is from a level distinct from the pleasure that shines on Shabbos, which is invested in Chochmah of Atzilus. In Chochmah is invested Chesed of Arich Anpin, as is known—Abba is bound with Chesed, Imma with Gevurah. "I am Binah, I have Gevurah."

But through the shofar, the pleasure is drawn from Binah of Arich Anpin, above the emotions of Arich Anpin, and is invested in Binah of Atzilus, for the secret of shofar is in Binah.

(See the commentary on "Teshuri MeRosh Amana"—the throat, and the Ramaz on Parshas Korach regarding Binah of Arich. Also, the Ramaz explains the Mishnah: the shofar's mouth is plated with gold, for gold hints to Binah of Arich.)

Therefore, even on Shabbos, there is a mitzvah to blow shofar by Torah law, for it draws a higher pleasure than that of Shabbos.

(See the discourse on "BaYom HaShemini Atzeres" regarding two types of pleasure before the king: one in doing mitzvos, the other when seeing his son return after a long absence, which brings greater joy and pleasure. Similarly, when a person returns in teshuvah, he is drawn close to his source.)

Similarly, the difference between the pleasure revealed on Shabbos, delighting in all that was done, is like the first type; the pleasure through shofar, which is teshuvah, is like the second, a deeper, inner pleasure.

The root of the matter is that Kesser is the intermediary between the Emanator and the emanated. Every intermediary has aspects of both, so it can connect and transmit from one to the other. The lower aspect of Kesser is greater than the upper aspect, which is the root of the emanated.

The investment of pleasure in Chochmah is from the lower aspect, the root of the emanated, the emotions of Arich Anpin, which are invested in Atzilus. But through the shofar, we draw from the upper aspect, the lower part of the Emanator, which is above the emotions of Arich Anpin. The place of its revelation is in Binah of Atzilus.

Summary: Therefore, the mitzvah of shofar is set aside on Shabbos because Shabbos itself brings the revelation of supernal pleasure. Nevertheless, by Torah law, there is a mitzvah to blow shofar even on Shabbos, for the pleasure drawn by shofar on Rosh Hashanah is from a level distinct from the pleasure of Shabbos.

5) Nevertheless, the Sages, because of Rabba's decree, set aside this mitzvah on Shabbos. This decree was made in the Second Temple era, when most decrees and safeguards were enacted, since the redemption was incomplete and foreign kings ruled.^[37]

The Sages also said that five things were missing in the Second Temple: the Ark, the Kapores, prophecy, etc. The reason is that the First Temple was from the higher hei (Binah), as explained in the Zohar and other sources, a world of freedom, the concealed world. Therefore, it had the Ark and Kapores, which are also from this level. Prophecy is from Netzach and Hod of Imma (Binah).

But the Second Temple lacked the higher hei and did not have the revelation of those five things, for it was from the lower hei. Therefore, there was no freedom, and many decrees were made to prevent negative spiritual influences. In the First Temple, the concealed world, there was no such influence.

Therefore, the Sages also made this decree in the Second Temple, to set aside the Torah's mitzvah. Since the higher hei of Binah was lacking, there was no vessel for the revelation and investment of the supernal pleasure drawn by the shofar, which only rests in Binah of Atzilus. Therefore, on Shabbos, when the pleasure from the emotions is already drawn, there is no need for shofar, since the higher pleasure drawn by shofar was not as accessible in the Second Temple.

However, this was only in the provinces, but in the Beis HaMikdash itself they would blow, as it says, "This is the gate of heaven"—referring specifically to the Beis HaMikdash, which is the gateway for revelation. In the Midrash, "Makon LeShivtacha" refers to the Beis HaMikdash above.

Therefore, they would blow even on Shabbos in the Mikdash. But to draw the revelation of Binah into the provinces from the Mikdash was not possible in the Second Temple as it was in the First, whose foundation was in Binah, able to extend Binah everywhere. In the Second Temple, Binah could only be revealed in the Mikdash itself.

(See Tanya, chapter 53, for the difference between the First and Second Temples, and the explanation in the discourse on "Es Shabsosei Tishmoru.")

This can also be understood from the concept of the Divine Name's filling (milui), which is the channel for drawing down from above. The power to extend and draw down from Binah in the Mikdash to the provinces was only in the First Temple, the higher hei. In the Second Temple, this required a higher level above the chain of creation.

Another example is from the blessing of zimun, where to draw down to the many, a pool must first be made, for to influence the many requires a great light. Similarly, the difference between the First and Second Temples regarding the provinces.

All this is regarding shofar. But with lulav, in the time of the Temple, they would take it even in the provinces on the first day of Sukkos that fell on Shabbos.

The reason is that "lulav" is the letters "lo lev" (to him, heart), which is the drawing from the small face (Ze'er Anpin) to the heart, the crown of the Nukvah, beginning from the chest of Ze'er Anpin. In the physical analogy, speech originates from the chest, from which the breath of the heart passes through the windpipe and becomes sound, then divides into the five articulations of the mouth.

So too above, the Divine speech (Nukvah) begins from the chest of Ze'er Anpin, the revelation of the higher emotions of Atzilus, which are the source of speech, called the crown of the Nukvah.

This drawing is much lower than the drawing through the shofar, for even Shabbos itself is higher than this, since Shabbos is the revelation of the intellect of Abba (Chochmah), and lulav is the drawing from Ze'er Anpin to Nukvah.

Nevertheless, this drawing is needed even on Shabbos, for the revelation through lulav is from the inner aspect, the drawing of Daas. (See Pri Etz Chaim, Shaar HaLulav, and other sources.)

But since this drawing is lower, even in the Second Temple it was possible to draw it into the provinces.

(For this drawing is from Ze'er Anpin to Nukvah, which is the lower hei, whereas shofar is mainly from the higher hei, though from it speech receives.)

Summary: Nevertheless, in the Second Temple, the lower hei, it was not possible to draw into the provinces the pleasure drawn by shofar from above Shabbos, for this drawing is from the higher hei, which was only in the First Temple, unlike lulav.

Regarding the question Tosafos asks: why did R. Yochanan ben Zakkai institute shofar in any place with a court, but not lulav? The root of the connection between the court and the drawing through shofar is significant.

The root of the drawing through shofar to sweeten judgments is from Gevurah of Atik, which is also the source of the ordained court, as explained by the Ramaz. But lulav is not as connected to the court, for it is the drawing of kindness. Rosh Hashanah is "His left hand under my head"—the day of judgment, while Sukkos is "His right hand embraces me."

Summary

This maamar explains why shofar is not blown on Shabbos outside the Beis HaMikdash, exploring the mystical roots of shofar, the difference between higher and lower unity, and the unique qualities of Shabbos and Rosh Hashanah. It reveals how shofar draws down a unique Divine pleasure and renews G‑d's kingship.