כ"ט אלול ה'תשל"ב, ליל ערב ראש השנה ה'תשל"ג

B”H. 29 Elul 5732, the night before Rosh Hashanah 5733*

When Rosh Hashanah falls on Shabbos, they would sound the shofar in the Beis HaMikdash, but not elsewhere in the country.[1] The Gemara explains[2] that this restriction is Rabbinic: although everyone is obligated in the mitzvah of shofar, not everyone is proficient in sounding it. Therefore, the Sages decreed that one might carry the shofar in his hand and go to an expert to learn, and in doing so carry it four cubits in the public domain.

It is well known that one may ask[3]: what did the Sages see that led them to set aside a positive commandment from the Torah—especially the mitzvah of shofar, which is exceedingly lofty and exalted[4]—because of a mere safeguard? Particularly today, when a true public domain (reshus harabim) is not commonly found according to Torah law,[5] and the concern of carrying would only lead to a Rabbinic prohibition.

Furthermore,[6] this concern applies mainly to the unlearned or the lightheaded.[7] How, then, could they withhold this mitzvah even from many great and righteous individuals?

The explanation is well known:[8] the reason we sound the shofar on Rosh Hashanah is in order to arouse Above the Divine delight in the creation of the worlds. Since on Shabbos this delight exists inherently, when Rosh Hashanah falls on Shabbos the mitzvah of sounding the shofar does not carry the same force and intensity (with all its “storm and fervor”) as when Rosh Hashanah occurs during the weekdays.[9] Therefore, it is set aside due to the concern that one might carry it four cubits in the public domain.

However, in the Beis HaMikdash they would sound the shofar even when Rosh Hashanah fell on Shabbos, because there are multiple levels within this Divine delight. The level of delight drawn down through the sounding of the shofar in the Beis HaMikdash is higher than the level of delight inherent in Shabbos itself.

(2)

It requires further understanding: it is known[10] that the reason on Rosh Hashanah we must arouse the Divine delight through human service (the sounding of the shofar)—even though at the beginning of creation this drawing down came about on its own—is because now the arousal of the supernal delight comes through the service of the Jewish people. Since the root of Israel is in the Essence (Atzmus), the delight that is drawn down now is higher than the delight that was drawn down מצד עצמו (on its own) at the beginning of creation.

Accordingly, when Rosh Hashanah falls on Shabbos, where the delight comes מצד הזמן דשבת (from the sanctity of the day itself)—for “Shabbos is sanctified and stands on its own”[11]—it would seem that the superior quality of the delight that comes through human service is lacking.

Even though on such a Rosh Hashanah there is still the service of reciting the verses of shofaros, nevertheless, the recitation of these verses serves only to bring the drawing down into revelation. As explained in the maamar Yom Tov Shel Rosh Hashanah 5666,[12] the drawing down that comes through mitzvos is not revealed to such an extent; the revelation comes through Torah—“Torah is light”.[13]

Therefore, in order for the drawing down of the delight brought about through the mitzvah of sounding the shofar to be revealed, this is accomplished through the recitation of the verses of shofaros. This also explains why even when Rosh Hashanah falls on Shabbos we still recite these verses: although the drawing down of delight then comes מצד עצמו (from the day itself), that drawing down remains Above. In order for it to be revealed below, the verses of shofaros must be recited.

However, since the recitation of the verses serves only to reveal the existing drawing down, while the drawing down itself comes from Shabbos, it would still seem that when Rosh Hashanah falls on Shabbos there is lacking the unique elevation that is accomplished through human service.

(3)

This can be understood by first explaining the teaching of our Sages[14]: “He is administered an oath: Be righteous…”. My revered father-in-law, the Rebbe,[15] said in the name of the Tzemach Tzedek that on the first Rosh Hashanah of his life (the year 5550),[16] the Alter Rebbe delivered a discourse on the subject “He is administered an oath: Be righteous…,” and this discourse comprises the first three chapters of the Tanya.[17]

To understand the connection between the concept of “he is administered an oath” and Rosh Hashanah, we may draw upon what is explained in Likkutei Torah:[18] every Jew is called “Adam” (as in the teaching, “You are called Adam”[19]) because within the soul of every Jew there is a portion of the soul of Adam HaRishon.

From this it follows that on Rosh Hashanah—the day on which Adam HaRishon was created—when each year the concept of the drawing of his soul into his body is renewed (“He breathed into his nostrils the soul of life”[20][21])—this day is also, in a sense, the birthday of every Jew. Accordingly, this explains the connection between “he is administered an oath” and Rosh Hashanah.

This may also be connected with the Midrashic interpretation[22] of the verse[23] “in the seventh month,” that it is “the month of the oath” (yarcha d’shevuahta), where “seventh” (shevi’i) is related to the word “oath” (shevuah). As explained in the discourses of the Tzemach Tzedek,[24] there is a connection between “the month of the oath” and the idea of “he is administered an oath: Be righteous.”

It may be further added that the phrase “the seventh month” carries three meanings: “seventh” in its simple sense; “seventh” related to “oath” (as above, the “month of the oath”); and “seventh” related to “satiation” (sova), as stated in the Midrash[25] that “the seventh month” means that it is “sated with everything” (filled with winepresses, filled with blessings, and so on).

Similarly, regarding “he is administered an oath: Be righteous,” it is explained in many places[26]—including in the discourses of the Tzemach Tzedek[27]—that the term “administered an oath” (mashbi’in) also contains three meanings: its simple meaning of administering an oath, as well as connotations of “satiation” and of “seven,” as will be explained further.

(4)

The connection between these three ideas—oath (shevuah), satiation (sova), and seven (sheva)—is as follows:

The concept of an oath is that it binds one’s very essence. In a simple oath, when a person swears to do something—even though at the moment of the oath he already wants to do it—why is the oath necessary? It is in order that even if a situation later arises that causes him not to want to do it, nevertheless, because he has sworn, he will carry it out even against his will.[28] The reason for this is that an oath connects him to the matter with his very essence—the essence of the soul, which is higher than will.

Similarly, Above, the concept of an oath is expressed in the verse,[29] “By Myself I have sworn”—“By Me,” meaning by My very Essence. As explained in the discourses,[30] “By Me” refers to the level of Atik, and it is known[31] that Atik is the lowest level of the Emanator (HaMa’atzil), which is nevertheless higher than the root of the emanated realms.

This is the meaning of “he is administered an oath: Be righteous”—that the soul must be made to swear to be righteous. Even though being righteous is inherently the soul’s own desire, nevertheless, when the soul becomes enclothed within the body and the animal soul, it is possible that the body and the animal soul will conceal and obscure the soul’s true inclination. This is especially so since the root of the G-dly soul is in the realm of Tikkun, while the root of the animal soul is in Tohu, which precedes Tikkun.

Therefore, the soul is made to swear to be righteous. The concept of the oath is the drawing down of the root of the soul as it is rooted in the Essence of the Infinite Light (Atzmus Ein Sof), which transcends both Tohu and Tikkun. Through this, the soul is empowered to overcome the animal soul.

This also explains why “he is administered an oath” (mashbi’in) can be understood as related to satiation (sova), for satiation signifies the granting of strength. Through the oath—meaning the drawing down of the root of the soul as it is rooted in the Essence of the Infinite Light [similar to the source of a child as it exists in the father’s mind before it is drawn forth[33]]—strength is granted both to the soul as it exists in its revealed state Above [analogous to the child as it emerges from the father’s mind[33]], and to the soul as it is enclothed within the body and the animal soul, enabling it to fulfill its service: to turn away from evil (“do not be wicked”) and to do good (“be righteous”).

(5)

The Tzemach Tzedek[34] raises a precise question regarding the statement, “he is administered an oath: Be righteous.” How can an oath be effective for the soul with respect to the body and the animal soul, which are not within its control? After all, a person cannot transfer or obligate something that is not in his possession.

He explains that the Sages derived the idea of “he is administered an oath: Be righteous” from the verse,[35] “To Me every knee shall bow, every tongue shall swear.” “Every knee shall bow” refers to the day of death, while “every tongue shall swear” refers to the day of birth. The beginning of this verse is “By Myself I have sworn” (bi nishba’ti), where “By Me” refers to the level of Atik,[36] as explained above.

The fact that “every tongue shall swear” follows “By Myself I have sworn” teaches that the oath administered at birth—“Be righteous”—draws its power from the level of bi nishba’ti. Through this power, the soul is given the ability to rule over the animal soul.[37]

It may be further explained how the oath is effective for the soul over the body and the animal soul, even though they are not inherently within its domain: from the perspective of the level of bi nishba’ti, even the body and the animal soul are considered to be within the soul’s domain.

On the level of revealed existence, the soul, the body, and the animal soul are distinct entities: the root of the G-dly soul is in Tikkun, while the root of the body and the animal soul is in Tohu. However, in the Infinite Light (Ein Sof) that transcends both Tohu and Tikkun, since the original intent in the creation and subsequent “collapse” of Tohu was that it be refined through Tikkun—that is, that the body and animal soul (rooted in Tohu) be refined through the G-dly soul (rooted in Tikkun)[38]—therefore, through the revelation of this Infinite Light, even the body and animal soul become subject to the soul. For from the outset, their very purpose of existence was that they be refined through the soul.

(6)

It may be suggested that the distinction between the two meanings of “mashbi’in oso”—from the root shevuah (oath) and from sova (satiation)—is as follows:

Mashbi’in in the sense of an oath refers to the drawing down of the root of the soul. Mashbi’in in the sense of satiation means that this drawing down becomes revealed within the soul as it is brought into expression—including the soul as it is enclothed within the body and the animal soul—similar to physical satiation, where food satisfies and fills a person.

This is why mashbi’in in the sense of satiation signifies the granting of strength (as explained in many places[39]). For when the drawing down effected by the oath is revealed within the soul as it exists in the body, the soul is empowered to overcome the animal soul (as explained above in Section 4), and also to refine and elevate it (as explained above in Section 5)—which is, in fact, the very purpose for which the soul descended into this world.

As explained in the Tanya,[40] the ultimate intent of the soul’s descent below is not for the sake of the soul itself, but rather in order to refine and elevate the body, the animal soul, and its portion in the world.

This may also be connected with what the Tzemach Tzedek writes,[41] that the concept of an oath relates to Binah, Yesod, and Malchus. The association of an oath with Binah corresponds to the essence of the oath itself—the drawing down from Atik [and similarly, the drawing down of the root of the soul]—for within Binah there is a revelation of Atik.[42] This is as expressed in the verse,[43] “A river flows from Eden”: the “river” refers to Binah, and “Eden” refers to Atik; thus, “a river flows from Eden” means that within Binah there is a revelation of Atik.

The association of an oath with Malchus corresponds to the aspect of satiation within the oath—that is, the way the oath bestows and grants strength to the soul within the body—because this occurs when the drawing down reaches Malchus (expression and actualization). The connection of an oath with Yesod is that the transmission from Binah (including the level of Atik within it) to Malchus takes place through Yesod.

This also connects with the third meaning of mashbi’in oso, from the root sheva (seven), which, according to one explanation, refers to Yesod, as it is the seventh level counting from Binah.[44]

(7)

Based on all the above, we can understand the connection between the oath—“he is administered an oath: Be righteous”—and the seventh month, the month of the oath (yarcha d’shevuahta).

The fact that man was created on the sixth day of creation, which is the first day of the seventh month, is for two reasons:[45] On the one hand, he is “last in the order of creation”[46] (achor lemaaseh Bereishis), for the root of the inanimate, plant, animal, and speaking realms (דצ"ח) is in Tohu, whereas the root of man is in Tikkun, which is lower than Tohu. On the other hand, he is “first in significance”[46] (kadum bema’alah), as stated in the Gemara,[47] that man was created last so that he could immediately enter the banquet—indicating his superiority, that the entire creation exists for his sake.

Indeed, even the existence of Tohu, which precedes Tikkun, is for the purpose that it be refined through man’s service, as explained above. This is why we say on Rosh Hashanah, “This is the day that marks the beginning of Your works”[48]—even though the creation of the world began on the 25th of Elul[49]—because[50] the true intention of creation is that man, through his service, should transform the world into a dwelling place for G-d. This purpose began with the creation of man.

Not only did this make the fulfillment of this purpose possible, but it was also actualized immediately, as our Sages say[51] that Adam HaRishon, on the very day he was created, proclaimed to all creatures, “Come, let us bow and prostrate ourselves; let us kneel before the L-rd our Maker”[52], and they all responded, “The L-rd reigns; He is clothed in majesty”[53].

This, then, is why the seventh month—when man was created—is called the month of the oath: for the power that man possesses to affect and transform the world, even though in revealed terms he is “last in creation,” comes from the revelation of his true root, which is “prior to creation” in a higher sense. This revelation is drawn forth through the oath (as explained above at length)—hence, the month of the oath.

Similarly, this applies to Rosh Hashanah each year: at that time, the Jewish people—who are called “Adam,” since each Jew contains a spark of the soul of Adam HaRishon (as explained above in Section 3)—crown the Holy One, blessed be He, as King over themselves and over the entire world. Through this, they make the world into a dwelling place for Him. Each year, this coronation and the resulting dwelling are accomplished on a higher level.

The power granted to every Jew for this comes from the fact that on every Rosh Hashanah—the beginning of the month of the oath—the oath administered to each individual, “Be righteous,” is drawn down anew.

It may be added that through the Alter Rebbe’s delivery of the discourse “He is administered an oath: Be righteous” on Rosh Hashanah—an expression of Torah, Torah Or—the drawing down of this oath on Rosh Hashanah is revealed in an even more manifest way.

(8)

It may further be suggested that when our Sages state that the reason man was created last is so that he may “enter the banquet immediately,” this refers not only to the world—which man is meant to transform into a dwelling place for G-d—but also to the empowerment granted to man himself. This empowerment is expressed in mashbi’in oso in the sense of satiation (sova), i.e., the idea of a “banquet,” providing him with the strength to fulfill his task of making the world a dwelling place for G-d.

Based on this, it can be said that the fact that man is “prior to creation” in significance, and that everything was created for him, includes within it also the concept of the oath. For the very purpose of the oath—the drawing down of the level of Atik (and it may be said, even more deeply, that the very intent of the level of Atik itself)—is for the sake of man’s service.

And when man fulfills this oath, it brings about an elevation within the oath itself, as its ultimate purpose is thereby completed.

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The idea explained above (in Section 7)—that on Rosh Hashanah there is drawn down a granting of power to man to influence the world and transform it into a dwelling place for G-d—can be connected with what is explained in many places:[54]

At the beginning of creation, the drawing down of the Divine will and delight in the creation of the worlds was מצד עצמו (on its own), because “He desires kindness” (chafetz chesed hu).[55] In contrast, the drawing down of will and delight in creation now comes through man’s service.

It may be suggested that this difference is not only in the manner of the drawing down—whether it comes on its own or through human service—but also in the very nature of the will and delight themselves. The will and delight in creation that stem from chafetz chesed hu relate to the creation of the worlds as such, through which G-d’s kindness is revealed.[56] However, the will and delight in creation that come through man’s service are rooted in the Divine desire that “the Holy One, blessed be He, desired to have a dwelling place in the lower realms,”[57] and that this dwelling be accomplished through human effort.

Through the revelation of this level of delight in creation—that the purpose of creation is for the sake of Israel—man is empowered (for “you are called Adam”) to act upon creation and transform it into a dwelling place for G-d.

Thus, the granting of power to man to affect creation, as explained above, comes from the revelation of the root of the soul (the concept of the oath). This relates to the empowerment of the individual. However, the actual transformation effected in the world through man’s service—namely, that the world becomes a dwelling place for G-d—comes about through the revelation of the intent of creation itself: that the world was created for the sake of Israel.

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Based on all the above, we can now explain that even when Rosh Hashanah falls on Shabbos, there is still the advantage of human service.[58] For the purpose of drawing down the Divine delight—and even the delight itself—is for the sake of man: that through this delight, strength is granted to man to transform the world into a dwelling place for G-d (similar to what was explained above in Section 8 regarding the oath). This empowerment is specifically when the drawing down of delight is revealed.

Since even when Rosh Hashanah falls on Shabbos, the revelation of this delight comes through the recitation of the verses of shofaros (as explained earlier in Section 2 from the discourse of 5666), it follows that this service—the recitation of the verses of shofaros—relates to a most essential matter.

It may be further added that the reason the mitzvah of sounding the shofar brings about only the drawing down, while the revelation comes through Torah (the recitation of the verses of shofaros), is because the root of Torah is higher than the root of mitzvos. This may be connected with what is explained in the above discourse,[59] that there is an additional advantage in the recitation of the verses of shofaros: the drawing down effected by the sounding of the shofar is only the light and revelation that extends from the Essence, whereas through the recitation of the verses, the very Essence in its hidden state is drawn down—similar to the elevation that will take place in the future.

Accordingly, it becomes even clearer that even when Rosh Hashanah falls on Shabbos, there is a unique advantage in human service, for through the service of reciting the verses of shofaros, even the drawing down itself is of a higher order.

Since Shabbos is characterized by rest and delight, the service of Rosh Hashanah that falls on Shabbos—and similarly, the service of Erev Rosh Hashanah—is carried out with a sense of rest and delight. This, in turn, influences the entire year, that it should be a year of rest and delight—culminating in the ultimate state of rest: “the day that is entirely Shabbos and rest for eternal life”[60], speedily in our days.

*) Published in the booklet of 29 Elul 5749 [marking the two-hundredth birthday of the Tzemach Tzedek], Rosh Hashanah 5750:

“In anticipation of the eve of Rosh Hashanah… the day marking two hundred years since the birth of the Rebbe, the ‘Tzemach Tzedek’ (29 Elul 5549 – 29 Elul 5749), and in preparation for the forthcoming Rosh Hashanah (which falls on Shabbos), we hereby publish the maamar entitled ‘Yom Tov of Rosh Hashanah that falls on Shabbos’… in which there is also a discussion of the discourse ‘He is administered an oath: Be righteous’ delivered by the Alter Rebbe on Rosh Hashanah 5550, in connection with the birth of the Tzemach Tzedek… Erev 29 Elul 5749.”