005 —005 - יום ב' דראש השנה ה'תשמ"א - זה היום תחלת מעשיך זכרון ליום ראשון

B"H, Second day of Rosh Hashanah, 5741.

Zeh HaYom Techilas Ma'asecha Zikaron LeYom Rishon.

It is known that "HaYom" (the day) refers to Rosh Hashanah^[1], and the meaning of "Zeh HaYom" is that on Rosh Hashanah, the aspect of "Zeh" is drawn down^[2]. On Rosh Hashanah, the Jewish people crown the Holy One, blessed be He, as King^[3] and effect the revelation of His Kingship throughout the world, until "Veyeda kol pa'ul ki Atah pe'alto" (so that even the lowest creations recognize You as their Maker)^[4]. This means that even the lowest level of action (and certainly the levels of Yetzirah and Beriah) will know that You are their Maker. This is the meaning of "Zeh HaYom": on Rosh Hashanah, G‑dliness is revealed openly, to the extent that "Zeh"—everyone can point with their finger and say "Zeh" (this is it)^[5]. This also explains why we say about Rosh Hashanah, "Zeh HaYom Techilas Ma'asecha" (this day is the beginning of Your works). It is well known from the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the Previous Rebbe, that the world was created on the 25th of Elul^[6], and Rosh Hashanah is the day Adam was created, which is the sixth day of creation^[7]. So how can we call this day the beginning of Your works? And why is Rosh Hashanah on the first of Tishrei and not on the 25th of Elul? Furthermore, on Rosh Hashanah, all creatures pass before You like "Bnei Maron" (sheep), not only humans but also animals, plants, and even inanimate objects. Why is Rosh Hashanah specifically on the day of man's creation? The explanation is that the ultimate purpose of creation is that man, through his service, draws down a revelation of G‑dliness in the world, a revelation so clear that "Zeh"—everyone can point and say "Zeh". This was renewed and accomplished on the day Adam was created. The creation of the world on the 25th of Elul was on the level of "Koh" (so), but on the day Adam was created (through his service), the revelation of G‑dliness was renewed and accomplished on the level of "Zeh"^[8].

2) The explanation of the elevation that was renewed and accomplished on the day Adam was created can be understood by first considering the greatness of the world as it was created on the first day of creation (the 25th of Elul), when the world was on a very lofty level (as will be explained), which will help us understand the great elevation that was renewed and accomplished in the world on the day Adam was created. This is why, in many discourses of our Rebbeim about Rosh Hashanah (where the reason for Rosh Hashanah being on the first of Tishrei is explained), the greatness of the 25th of Elul is discussed, because by understanding the greatness of the 25th of Elul, we can better appreciate the elevation of Rosh Hashanah.

On the first day of creation (the 25th of Elul), the heavens and the earth and all their hosts were created ex nihilo, as it is written: "Bereishis bara Elokim es hashamayim ve'es ha'aretz" (In the beginning, G‑d created the heavens and the earth)^[9]. The heavens and the earth and all their hosts (the heavens including all their offspring and the earth including all its offspring^[10]) were created then ex nihilo. Even the creations that came into being during the subsequent days of creation were only revealed then, but their creation ex nihilo was on the first day^[11]. Even man, whose greatness on Rosh Hashanah is (as above) that he was created on this day, it is written about him: "Vayitzer Hashem Elokim es ha'adam afar min ha'adamah" (And G‑d formed man from the dust of the earth)^[12], and the dust from which man's body was formed was created on the first day. Especially according to what is known^[13], that the verse "Bereishis etc." refers to the creation of the physical heavens and earth as well as the creation of Atzilus (Bereishis—Chochmah, Elokim—Binah, es hashamayim—Zeir Anpin, ve'es ha'aretz—Malchus). All this was created on the first day. The Midrash says about the verse "Vayehi erev vayehi boker yom echad" (And there was evening and there was morning, one day)^[14], that it says "yom echad" (one day) and not "yom rishon" (first day) because on that day, G‑d was alone in His world. This means that the creation of the first day was such that it was apparent and revealed that He alone was in His world^[15]. This (G‑d being alone in His world) was then from Above, and as it was drawn down below. The statement made on the first day was "Vayomer Elokim yehi or" (And G‑d said, 'Let there be light')^[16], through which the Jewish people (through their service) can illuminate the entire world and reveal its inner essence, the Infinite Light that precedes creation and contraction, and even the Essence and Being, which in the world as it is by itself (even as it was created on the first day) is concealed. This is what our Sages said^[17], that the light created on the first day was too great for the world to use, so it was set aside for itself^[18], because this light is above the world, especially according to what is explained elsewhere^[19] about the meaning (and the great elevation) of "set aside for itself".

3) In addition to all the above-mentioned elevations that existed on the first day of creation, it is known that during all six days of creation, even on the sixth day (before the sin of the Tree of Knowledge), the entire world was on the level of Gan Eden^[20]. Gan Eden (even as it is now) is a very lofty level, and certainly as it was then. Nevertheless, through the creation of man on Rosh Hashanah, an additional elevation was brought to the world [and even through Adam's service, an elevation was added to Gan Eden as it was then, as it is written^[21] "Vayanichehu b'Gan Eden le'ovdah etc." (He placed him in Gan Eden to work it etc.), to draw down the Infinite Light into Gan Eden^[22]]. Although the world was created complete^[23], as it is written^[24] "Eileh toldos hashamayim veha'aretz b'hibaram" (These are the generations of the heavens and the earth when they were created), with "toldos" (generations) written in full^[25], this completeness of the world is as it is from the perspective of creation, as the verse says "Eileh toldos (full) etc. b'hibaram", and similarly the Sages say the world was created complete, and this completeness as it is from Above is with measure and limitation. Through man's service, a light that is beyond the world's limitations is drawn down, "Eileh toldos Peretz"^[26] (toldos written full), which breaks through^[27] all the limitations of the world, even those as it was on the first day of creation, when G‑d was alone in His world.

This is why Rosh Hashanah is specifically on the day Adam was created, because the essence of Rosh Hashanah is the drawing down of the aspect of "Zeh" (as explained above in the meaning of "Zeh HaYom"), i.e., the revelation and drawing down of the Essence of the Infinite, which is beyond any connection to the worlds. "Zeh HaYom Techilas Ma'asecha"—the revelation of "Zeh" is drawn down even into "Ma'asecha" (Your works), so that even in the world, which by itself is on the level of "Koh", there will be a revelation of "Zeh" (and even the lowest level of action will know that You are its Maker, as above). Therefore, Rosh Hashanah is specifically on the day Adam was created, because this power (to draw down the revelation of the Essence of the Infinite, which is beyond the worlds, and to bring this revelation into the world) is specifically in Israel, "Atem kruyim Adam" (you are called Adam)^[28], after Adam HaRishon^[29].

4) It can be said that the power that Israel has to draw down this revelation is because of the root of their souls [for the creation of man on the sixth day of creation (Rosh Hashanah) is when "Vayipach b'apav nishmas chayim" (He blew into his nostrils the breath of life)^[30]. In contrast, Adam's body, which was formed from the dust of the earth^[31] that was already created (as above) on the first day^[32]]. The idea is that it is written^[33] "Vayipach b'apav nishmas chayim", and the Alter Rebbe explains^[34] as the Zohar says^[35] "One who blows, blows from within himself", meaning from his innermost being, i.e., the root of the soul is in His very Essence. Although it continues there, that just as the son comes from the father's brain, so too, the soul of every Jew comes from G‑d's thought and wisdom, this is as the soul comes into extension, but its true root is in His Essence. Just as in the analogy of father and son, the root of the son is from the very essence of the father, which is above all revelations (of the father), and therefore the son can even surpass the father^[36], because the root of the son is from the very essence of the father, and in the essence of his soul, the father is complete in all his powers^[37]. Similarly, the souls of Israel, "Banim atem laHashem Elokeichem" (You are children to the L‑rd your G‑d)^[38], their root is in His very Essence (which is above all revelations), and therefore they have, so to speak, an advantage over the revealed levels above, like the son surpassing the father. As our Sages said^[39], "The Holy One, blessed be He, smiled and said, 'My children have defeated Me, My children have defeated Me.'" The Holy One, blessed be He, is the Infinite as He is drawn down in a holy and blessed way ["Kadosh" is Sovev Kol Almin, which is holy and separate from the chain of worlds, and "Baruch" (blessed) is as it is drawn down to be Memale Kol Almin^[40]], and since the root of the souls is in His very Essence (which is above even the level of "Kadosh"), therefore "My children have defeated Me". This is especially relevant to Rosh Hashanah, as our Sages said^[41], when the ministering angels gather before G‑d and ask, "When is Rosh Hashanah?" G‑d says to them, "Why are you asking Me? Let us go to the earthly court." Especially according to the teaching of the Maggid^[42] on the saying of our Sages^[43] "Israel arose in thought", which is like the analogy of the son whose image is engraved in the father's thought, except that among humans this is only after the son is born, whereas with G‑d, even before Israel was created, their image was engraved in His thought, because for Him, past and future are one. From this, it is even more understood^[44] that the root of the souls ("Banim atem laHashem Elokeichem") is in His very Essence.

5) It can be said that this is what the Alter Rebbe writes^[45] about "Vayipach b'apav nishmas chayim", that it is with great force, because the root of the soul is in the essential concealment, a concealment that is not in existence, and drawing down from such a concealment requires effort and toil. It is known that to draw down from a concealment that exists in potential does not require effort. For example, a flame attached to a coal is already fire in potential, so revealing it does not require toil. But to draw down from a concealment that is not in existence requires effort, like extracting fire from a flint stone, which requires striking and toil. All this is explained at length in the discourses of the Rebbe Rashab^[46]. This is what the Alter Rebbe means that "Vayipach b'apav nishmas chayim" is with great force, because the root of the souls is in a concealment that is not in existence, the level of "Tzur" (flint) [as explained in Likkutei Torah^[47] about the teshuvah of "VehaRuach tashuv el haElokim asher netanah" (and the spirit returns to G‑d who gave it)^[48], that the level of Elokim (who gave it), which is the root of the soul (and from this aspect the soul is given as a gift, for "one who gives, gives generously"^[49]), is the level of Tzur], and therefore drawing down from there is with great force. Since the root of the souls of Israel is in His very Essence, they are able to draw down the revelation of the Essence of the Infinite into the world. 6) The above is an explanation of how Israel has the power to draw down the revelation of the Essence of the Infinite. However, the fact that this revelation is drawn into the world, the joining of "Zeh" with "Koh", can be said to be accomplished by drawing down the revelation of their soul into their body. The human body (which was formed from the dust of the earth created on the 25th of Elul) is the level of "Koh", and by revealing G‑dliness in his body, a person draws down G‑dliness into the world. "With the measure a person measures, so is measured to him"^[50], and therefore, by drawing the revelation of "Zeh" into the "Koh" within himself, the revelation of "Zeh" is drawn into the "Koh" of the entire world^[51]. Just as Adam said to all of creation, "Bo'u nishtachaveh venichra'ah nivrecha lifnei Hashem oseinu" (Come, let us bow and kneel before the L‑rd our Maker)^[52], the fact that he effected nullification in all of creation (outside himself) was through nullification within himself. The meaning of "nishtachaveh" (let us bow) and not "hishtachavu" (they bowed) is^[53] that he himself would bow and be nullified. The explanation (that drawing down G‑dliness into the world is accomplished by first drawing it into the human body) is that the name Adam is from "Adameh leElyon" (I will resemble the Supreme)^[54], and this applies to both the soul and the body, as it is written^[55] "Na'aseh Adam etc. kidemutenu" (Let us make man in Our likeness)^[56]. Just as Adam's body was formed by G‑d's own hands^[57], so too with the body of every Jew, for "Atem kruyim Adam" (you are called Adam) after Adam HaRishon (as above). The fact that every Jew is called Adam from "Adameh leElyon", both in soul and body, is an eternal matter that does not change. As it is written^[58] "Ve'atem tihyu li mamleches kohanim vegoy kadosh" (You shall be to Me a kingdom of priests and a holy nation), and it can be said that "mamleches kohanim" refers to the soul and "goy kadosh" to the body^[59], and in both it says "tihyu li" (you shall be to Me), and wherever it says "li" it is eternal^[60]. Therefore, through man's service to draw down G‑dliness into his body, G‑dliness is drawn into the world.

7) This is the meaning of "Zeh HaYom Techilas Ma'asecha etc. ki chok l'Yisrael hu mishpat l'Elokei Yaakov" (This day is the beginning of Your works, for it is a statute for Israel, a judgment for the G‑d of Jacob)^[61]. The word "ki" (for) gives the reason for the previous statement^[62]. The joining of "Zeh" and "Koh" in man (through which he draws the revelation of "Zeh" into the "Koh" of the world) is accomplished through his service in Torah study and mitzvah observance. Torah study mainly pertains to the soul^[63] ("Zeh"), and mitzvah observance, which involves physical things, mainly pertains to refining and purifying the body^[64]. Through the service of Torah study and mitzvah observance (to the point that they become one, since each supports the other^[65]), the joining of "Zeh" and "Koh" is accomplished. "Ki chok l'Yisrael hu mishpat l'Elokei Yaakov"—"chok" refers to Torah and "mishpat" to mitzvos (as explained in Likkutei Torah^[66]). In Torah (chok), it says "Yisrael", and in mitzvos (mishpat), it says "Yaakov", because Torah is understanding and comprehension, and therefore relates to Yisrael, which is the letters of "li rosh" (I have a head)^[67], and mitzvos, whose fulfillment is through action, relate to Yaakov, from the word "eikev" (heel)^[68]. Also, Yaakov is from "v'yado ochezet b'eikev" (his hand grasped the heel)^[69], and this is why mitzvos are invested in physical things in this lowest world. This is the meaning of "Zeh HaYom Techilas Ma'asecha etc. ki chok l'Yisrael hu mishpat l'Elokei Yaakov"—the drawing down and revelation of the Essence of the Infinite ("Zeh") into the world ("Ma'asecha") by the person created on Rosh Hashanah ("HaYom") is through Torah study and mitzvah observance^[70].

8) According to the above, we can also explain the well-known idea that on Rosh Hashanah is the building of Malchus (Kingship)^[71]. Just as on the first Rosh Hashanah, on the day Adam was created, the (beginning of the) revelation of G‑d's Kingship was through Adam, as Adam said then (the song of the sixth day^[72]) "Hashem Melech ge'ut lavash" (The L‑rd reigns, He is clothed in majesty)^[73], so too every year, on Rosh Hashanah, the aspect of Malchus is drawn from its source through Israel, who are called Adam after Adam HaRishon (as above)^[74]. This is why we say in the Rosh Hashanah prayers^[75] "Reign over the entire world in Your glory etc. King over all the earth" [and this is said immediately at the beginning of Rosh Hashanah, in the evening prayer], because the main point of Rosh Hashanah is the drawing down and building of Malchus.

According to what is explained elsewhere^[76], it seems that the connection of Rosh Hashanah to the drawing down of Malchus is because on Rosh Hashanah is the renewal of creation (which is why it is called "Techilas Ma'asecha")^[77], the renewal of all the worlds and their coming into being from nothing^[78], and therefore it is necessary to draw down the attribute of Malchus, since the creation of all worlds is from His attribute of Kingship. However, this explanation requires further clarification, for the creation requires all the attributes, as it is written^[79] "For six days Hashem made the heavens and the earth", and it is known^[80] that the six days refer to the six attributes from which the heavens and earth were made, each day performing its task^[81]. Even though the creation of the world requires all the attributes, nevertheless, in the Rosh Hashanah prayers, we emphasize the drawing down of Malchus specifically. Furthermore, the aspect of Malchus that is necessary for the creation of the worlds is mainly the aspect of speech, "By the word of Hashem the heavens were made"^[82], which are the ten utterances with which the world was created^[83], but on Rosh Hashanah, the emphasis is not on the speech of Malchus but on the aspect of Kingship—"Reign over the entire world etc. King over all the earth". Even regarding the speech of Malchus, most of the utterances with which the world was created were before the sixth day of creation [and even more so, the creation from the ten utterances is ongoing (even after the six days), as the Baal Shem Tov taught^[84], and as we say, "He renews in His goodness every day, continually, the work of creation", and it is known that this is literally every day, every moment], so what is the connection to Rosh Hashanah specifically?

The explanation is that the reason Rosh Hashanah is the building of Malchus is mainly because Rosh Hashanah is "Zeh HaYom", the drawing down of the Essence of the Infinite, the aspect of "Zeh". [This can also be connected with the explanation (as it appears elsewhere) that the connection of Rosh Hashanah to the building of Malchus is because on Rosh Hashanah is the renewal of creation. It is known from the Siddur (Shaar HaTekiot, to understand the matter of the shofar according to the Baal Shem Tov^[85]), that the renewal of the entire order of creation on Rosh Hashanah is mainly in the inner worlds, but through this, there is also a renewal in the outer worlds, so that it should not be in a state of weakness. According to this, the two explanations for the connection of the building of Malchus to Rosh Hashanah (that on Rosh Hashanah is the renewal of creation and that on Rosh Hashanah is the drawing down of the aspect of "Zeh") are related, because the renewal in the inner worlds is related to the drawing down of the aspect of "Zeh".] This is why the emphasis on Rosh Hashanah is on the aspect of Kingship in Malchus (and not on the speech of Malchus), because the building of Malchus (drawing Malchus from its source) is related to the drawing down of the Essence of the Infinite. Although all the Sefiros are drawn from the Essence of the Infinite, as it is written^[86] "Ki mimcha hakol" (For everything is from You) [and certainly the speech of Malchus, the ten utterances with which the world was created ex nihilo, and it is known that creation ex nihilo is only possible through the power of the Essence, for He alone has the ability and power to create something from absolute nothing^[87]], nevertheless, the drawing down of the Essence of the Infinite (the aspect of "Zeh"), which is the main point of Rosh Hashanah (as explained above), is mainly related to the building of Malchus specifically.

9) This can be understood according to the discourses of our Rebbeim about the difference between the attribute of Malchus and the other attributes. The point of these explanations is as the Previous Rebbe writes in the discourse "Shofar shel Rosh Hashanah"^[88], that the attribute of Malchus is distinct from all the other attributes in its root, in its essence and in the manner (in the reality) of its essence, in its arousal and in the manner of its arousal, in its revelation and in the manner of its revelation. The difference in its root is that all the attributes and Sefiros are included in Arich Anpin, while Malchus is rooted in Radla^[89]. The difference in its essence and in the reality (manner) of its essence is that all the attributes and Sefiros, even as they are in their root in Arich, are "nine lights", while Malchus is only a point and in a state of non-existence. The difference in its arousal and the manner of its arousal and revelation is that all the attributes and Sefiros can be aroused even by themselves, and therefore their arousal can be from something not of their kind, and their revelation can be even on something not of their kind. In contrast, Malchus is only aroused by another, and therefore its arousal is only from one of its kind, and its revelation is only on one of its kind. The difference in the manner of its revelation is that all the attributes influence (and reveal) in closeness [for example, the attribute of Chesed, which is from the feeling of closeness of the influencer to the recipient, and so it is with all the attributes, even Gevurah, which is from the feeling of connection and closeness], whereas Malchus influences (and reveals) in distance and separation, loftiness and exaltedness. The reason for all these differences between Malchus and the other attributes is the difference in their root. Since^[90] the root of Malchus is in Radla, and Radla is not only "the unknowable head" but also "the head that does not know"^[91], which is not even known to itself, therefore, even as it comes into extension (its essence and the reality of its essence), it is in a state of non-existence, and to come into arousal requires another. Therefore, also in the manner of its arousal and revelation, it must be another of its kind, for Kingship applies only to humans and not to animals^[92], and it must be that the other is separate, for "there is no king without a people"^[93], whereas Kingship does not apply to children. This also applies to the manner of the revelation of Malchus, that its influence is in distance^[94]. This (that the influence of Malchus is in distance and separation, loftiness and exaltedness) is also because its root is in Radla, for the exaltedness over the people comes from the essential exaltedness.

10) According to the above (that Kingship applies only over a people, not over children), it is understood that the fact that Israel are His people has an advantage over "You are children", because only through this (that they are His people) is G‑d the King of Israel. Although this means He is exalted and separate from them (seemingly distant and separate), the exaltedness over a people is connected (as above) with His essential exaltedness. This is what is written^[95] "Va'anachnu amecha vetzon mar'itecha" (We are Your people and the sheep of Your pasture), and the Midrash says about the verse^[96] "Dodi li va'ani lo haro'eh bashoshanim" (My beloved is mine and I am his, the shepherd among the lilies), He is to me as a father and I am to Him as a son, He is to me as a shepherd and I am to Him as sheep. From the fact that it first says He is to me as a father and I am to Him as a son, and then adds He is to me as a shepherd and I am to Him as sheep, it is understood that the aspect of shepherd and sheep is higher than father and son, and it is known^[97] that the aspect of shepherd and sheep is in a state where there is neither son nor brother. From this, it is also understood that the title "Your people" (which is together with "the sheep of Your pasture") is higher than Israel being His children. Since there is no king without a people, it follows that G‑d is King of Israel^[98] specifically because Israel are His people. For the aspect of exaltedness and loftiness is (as above) because He is essentially exalted. This is why the main emphasis on Rosh Hashanah (and in the Rosh Hashanah prayers) is on Kingship, because the novelty of Rosh Hashanah (over the 25th of Elul), "Zeh HaYom", is (as above) that the souls of Israel [whose root is in Tzur, a concealment that is not in existence] draw down the revelation of the Essence of the Infinite, and the root of Malchus is in Radla (a concealment that is not in existence), and even higher, in the essential exaltedness.

11) However, it still needs to be understood, for all the Sefiros have their first root in Radla, for the fact that all the Sefiros (except Malchus) are included in Arich is because they are later drawn into Arich, but their first root (even of these Sefiros) is in Radla, and even higher, in His very Essence, as it is written^[99] "Ki mimcha hakol" (For everything is from You). Since on Rosh Hashanah all things return to their original state^[100], all the attributes and Sefiros are then drawn from His very Essence, so the novelty of Rosh Hashanah is in all the attributes and Sefiros, so why do we emphasize Malchus specifically?

The explanation is that the difference between the attribute of Malchus and the other Sefiros (as relevant here) is in their purpose. It is known^[101] that the emanation of all the Sefiros of Atzilus is so that through them there will be a revelation of G‑dliness in Beriah, Yetzirah, and Asiyah, down to this physical world (so that the souls of Israel as they are clothed in a physical body will be one with the Essence). From the perspective of Chochmah of Atzilus [which is the main aspect of Atzilus], what is drawn down below is the aspect of wisdom, knowledge, and comprehension of G‑dliness, and so it is with all the Sefiros. In this, Malchus has an advantage over all the other Sefiros, for even as it is drawn down below, it is in the same manner as it is in its first root in Radla. All the other Sefiros, since their essence is that they are lights, revelations [even though their first root is in Radla, after being drawn into Arich they are lights and that is their essence], so even their drawing down below in Beriah, Yetzirah, and Asiyah is as lights, revelations. In contrast, Malchus is a point and a state of non-existence, and even as it is drawn down through the levels below Radla [in its essence, in the reality of its essence, in its arousal, in the manner of its arousal, in its revelation, in the manner of its revelation, as above], it is in the same manner as it is in its root in Radla, and even as it is drawn down to the lowest levels, in Beriah, Yetzirah, and Asiyah, it is in such a way that its root (the Essence) is felt. Although Malchus (as it is revealed) is in a state of exaltedness over a people, even this exaltedness is (as above) from the essential exaltedness. This is also why the emphasis on Rosh Hashanah is on Malchus specifically and not on speech, for speech is in a state of existence and division (as explained in the Siddur, Shaar HaTekiot, about the difference between voice and speech), whereas Malchus is in a state of non-existence, and the exaltedness and loftiness (over a people) of Malchus is from the essential exaltedness.

12) This is the meaning of "Zeh HaYom Techilas Ma'asecha" (This day is the beginning of Your works), for although the world was created on the 25th of Elul and Rosh Hashanah is the sixth day of creation, since the ultimate purpose of creation is as our Sages said^[102] "G‑d desired to have a dwelling place in the lowest realms", a dwelling for His Essence [and it is known^[103] that a dwelling is where the essence is found], and that this dwelling should be in the lowest, in this physical world, therefore we say about Rosh Hashanah, the day of man's creation, "Zeh HaYom Techilas Ma'asecha", because this purpose is fulfilled through the service of every Jew, "Atem kruyim Adam" (as above). Through the service of Torah study and mitzvah observance (chok l'Yisrael and mishpat l'Elokei Yaakov), we effect in the world that it returns to the state it was at the beginning of creation (before the descent caused by the sin of the Tree of Knowledge), and even more so, that it will be on a higher level than before creation, until it becomes a dwelling for His Essence. Through the service of Israel, a dwelling for His Essence is made in the lowest realms, in this physical world, even in its lowest levels, so that "Veyeda kol pa'ul ki Atah pe'alto" (every creation will know that You are its Maker). Through the service of mitzvah observance with the power of action, the revelation of G‑dliness is drawn into the lowest aspect (the power of action) within man, and through the action of man in the physical thing outside himself, the power is drawn even into the physical thing, as it is known^[104] that the craftsman is recognized in the vessel by the power of the artisan, the power of the maker in the made (even though the making of the vessel is something from something), and through this, even the physical thing (the lowest in the world) becomes a dwelling for Him, and through this, the purpose of "G‑d desired to have a dwelling in the lowest realms" is fulfilled, for desire is above reason, and as the Alter Rebbe said^[105], on a desire there is no question. Through this, the physical existence becomes a true reality, as the Rebbe Maharash explains [in his discourse^[106] that he would say from time to time to purify the air of the world^[107]], that the existence of the world and everything created in it is not an illusion or a trick, but a true reality. He brings proof from halacha. Although existence is always created from nothing and is nullified to it, nevertheless, it is a true reality, for since all existences are found from His true existence^[108], their reality is His true existence, as the Mitteler Rebbe explains in his explanations on the Zohar^[109], that the true reality of physical existence is the true existence.

13) All this is accomplished through every good deed of every Jew, as the ruling^[110] that through one mitzvah (in thought, and certainly in speech, and even more so in action), one tips the entire world to the side of merit. This ruling applies throughout the year. All the more so on Rosh Hashanah, when it is not possible to say that the world is balanced, for already on the eve of Rosh Hashanah we know with absolute certainty that we will be found meritorious in judgment^[111], and even more so on Rosh Hashanah itself, especially after the sounding of the shofar, for every year that is poor at its beginning becomes rich at its end^[112], and it is known that "poor at its beginning" refers to (before) the sounding of the shofar, for the shofar is from the narrow place, "Min hameitzar karasi Kah" (From the narrow place I called G‑d)^[113], and immediately after this, it becomes rich, "Anani bamerchav Kah" (He answered me in the wide place of G‑d), "Be'or panecha yehaleichun" (They walk in the light of Your face)^[114], with a good inscription and sealing^[115] for revealed and apparent good in all needs, and especially in the main matter—the coming of Moshiach speedily in our days, literally.

Summary

The Rebbe teaches that Rosh Hashanah marks the true beginning of creation, as it is the day when man was created and empowered to reveal G‑dliness in the world. Through Torah and mitzvos, every Jew fulfills the purpose of creation, making the world a dwelling for the Divine Essence.