005 —מאמרים מלוקט חלק א - יום ב' דראש השנה ה'תשמ"א

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

Zeh HaYom Techilas Ma'asecha Zikaron LeYom Rishon ("This is the day, the beginning of Your works, a remembrance of the first day").

It is known that "the day" (without specification) refers to Rosh Hashanah^[1]. The meaning of "this day" is that on Rosh Hashanah, the level of "Zeh" (this) is drawn down^[2], for 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 "every creation will know that You are its Maker"^[4], so that even the lowest level of creation^[5] (and certainly those of Yetzirah and Beriah) will know that You are its Maker. This is the meaning of "this day"—on Rosh Hashanah, G‑dliness is revealed openly, to the extent that "Zeh"—everyone can point with their finger and say "this"^[6]. This also explains why we say about Rosh Hashanah, "This is the day, the beginning of Your works." The Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the Previous Rebbe all note that the world was created on the 25th of Elul^[7], and Rosh Hashanah is the day Adam was created, the sixth day of creation^[8]. So why do we call this day "the beginning of Your works"? And why is Rosh Hashanah on the first of Tishrei and not the 25th of Elul? Furthermore, on Rosh Hashanah, all creatures pass before You like sheep^[9], not only humans but also animals, plants, and even inanimate objects. Why is Rosh Hashanah specifically on the day man was created? The explanation is that the ultimate purpose of creation is that man, through his service, draws down a revelation of G‑dliness into the world, a revelation so clear that "Zeh"—everyone can point and say "this." This novelty occurred on the day Adam was created. The creation of the world on the 25th of Elul was on the level of "Koh" (thus), but on the day Adam was created (through his service), the revelation of G‑dliness was renewed and became "Zeh"^[10].

2) The elevation that was renewed and occurred on the day Adam was created can be understood by first explaining 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 appreciate the great elevation that occurred in the world on the day Adam was created. This is why, in many discourses of our Rebbeim about Rosh Hashanah (which explain why Rosh Hashanah is on the first of Tishrei), 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 earth and all their hosts were created ex nihilo, as it says^[11] "Bereishis Bara Elokim Es HaShamayim Ve'es HaAretz" ("In the beginning, G‑d created the heavens and the earth"), meaning the heavens and earth and all their offspring (the heavens including their derivatives, the earth including its derivatives^[12]) were created then ex nihilo. Even the creations that appeared in the subsequent days of creation were only revealed then, formed and made, but their creation ex nihilo was on the first day^[13]. Even man, whose greatness on Rosh Hashanah is (as above) that on this day man was created, it is written about him, "Vayitzer Hashem Elokim Es HaAdam Afar Min HaAdamah" ("And Hashem G‑d formed man from the dust of the earth"^[14]), and the dust from which man's body was formed was created on the first day. Especially according to the teaching^[15] that the verse "Bereishis etc." refers to the creation of the physical heavens and earth as well as the creation of Atzilus—Bereishis is Chochmah, Elokim is Binah, the heavens is Zeir Anpin, and the earth is Malchus. All this was created on the first day. The Midrash says on the verse "Vayehi Erev Vayehi Boker Yom Echad" ("And there was evening and there was morning, one day"^[16]), that it says "one day" (and not "first day") because on that day, G‑d was alone in His world. That is, the creation of the first day was such that it was apparent and revealed that He alone was in His world^[17]. This state (G‑d alone in His world) existed then from Above and as it was drawn below, and the statement made on the first day was "Vayomer Elokim Yehi Or" ("And G‑d said, 'Let there be light'"^[18]), 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, even the Essence itself, whereas the world as it is on its own (even as created on the first day) is concealed. This is why our Sages said^[19] that the light created on the first day was too great for the world to use, so it was set aside for itself^[20], because this light is beyond the world, especially according to what is explained elsewhere^[21] about the meaning (and greatness) of "it was set aside for itself."

3) In addition to all the above-mentioned elevations that occurred 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 world as a whole was on the level of Gan Eden^[22]. Gan Eden (even as it is now) is a very lofty level, and all the more so as it was then. Nevertheless, through the creation of man on Rosh Hashanah, an additional elevation was brought into the world [and through Adam's service, even Gan Eden itself was elevated, as it says^[23] "Vayanichehu B'Gan Eden Le'ovdah etc." ("He placed him in Gan Eden to work it etc."), to draw the Infinite Light into Gan Eden^[24]]. Although the world was created in a complete state^[25], as it says^[26] "Eileh Toldos HaShamayim VeHaAretz B'Hibaram" ("These are the generations of the heavens and the earth when they were created"), with "Toldos" (generations) written in full^[27], 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 as our Sages say, "the world was created complete," but this completeness is measured and limited. Through man's service, a light that is beyond the world's limitations is drawn down, as in "Eileh Toldos Peretz"^[28] ("These are the generations of Peretz"), with "Toldos" written in full^[27], breaking^[29] 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 level of "Zeh" (as explained above regarding "this day"), meaning the revelation of the Essence of the Infinite, which is beyond any connection to the worlds. "This is the day, the beginning of Your works"—the revelation of "Zeh" is drawn even into "Your works," so that even the world, which on its own is on the level of "Koh," will have the revelation of "Zeh" (and even the lowest level of creation 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, and to bring this revelation into the world) is unique to the Jewish people, "You are called Adam"^[30], after Adam HaRishon^[31].

Part 2

4) It can be said that the power the Jewish people have to draw down this revelation comes from the root of their souls [for the creation of man on the sixth day of creation (Rosh Hashanah) is when "He breathed into his nostrils the breath of life"^[32]. In contrast, Adam's body, which was formed from the dust of the earth^[32] that was already created (as above) on the first day^[33]]. The verse says, "He breathed into his nostrils the breath of life," and the Alter Rebbe explains^[34] as the Zohar says^[35], "One who blows, blows from within himself," meaning from his innermost being, that the root of the soul is in His Essence. Although it continues there, that just as a son comes from the father's brain, so too, the soul of every Jew comes from His thought and wisdom, this is as the soul comes in a drawn-down state, 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, above all revealed faculties, which is why the son can sometimes surpass the father^[36], because the root of the son is from the essence of the father's soul, and in his essence, the father is complete in all his faculties^[37]. So too with the souls of Israel, "You are children to Hashem your G‑d"^[38], their root is in His Essence (beyond all revelations), and therefore they have an advantage even over the highest revelations, 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.'" The Holy One, blessed be He, is the Infinite Light as it is drawn down in a holy and blessed way ["holy" refers to Sovev Kol Almin, which is beyond the worlds, and "blessed" refers to the drawing down into Memale Kol Almin^[40]], but since the root of the souls is in His Essence (beyond even "holy"), therefore "My children have defeated Me" [and this is especially relevant to Rosh Hashanah, as our Sages said^[41], when the ministering angels gather before G‑d to ask when Rosh Hashanah is, 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 form is engraved in the father's thought, except that with humans, this only applies after the son is born, whereas with G‑d, even before Israel was created, their form was engraved in His thought, for with Him, past and future are one. This further clarifies^[44] that the root of the souls ("You are children to Hashem your G‑d") is in His Essence.

5) It can be said that this is what the Alter Rebbe writes^[34] about "He breathed into his nostrils the breath of life," that it is with great force^[45], because drawing down from the essence of the soul, which is completely hidden, requires effort and exertion. To draw from a hidden state that still exists in reality does not require effort, like a flame attached to a coal, which, since it is already fire within the coal, only hidden, can be revealed without much effort. But to draw from a hidden state that does not exist in reality requires effort, like extracting fire from a flint stone, which can only be done by striking it with effort. This is explained at length in the discourses of the Rebbe Rashab^[46]. This is why the Alter Rebbe says that "He breathed into his nostrils the breath of life" is with great force, because the root of the souls is in a state of absolute concealment, like a flint [as explained in Likkutei Torah^[47] regarding the verse "And the spirit returns to G‑d who gave it"^[48], that the level of Elokim (who gave it), the root of the soul (and from this level the soul is given, for one who gives gives generously^[49]), is like a flint], and therefore drawing down from there requires great force. Since the root of the souls of Israel is in His Essence, they are able to draw down the revelation of the Essence of the Infinite into the world. 6) The above explains how the Jewish people have the power to draw down the revelation of the Essence of the Infinite. However, the actual drawing down of this revelation into the world, the union of "Zeh" and "Koh," is accomplished by revealing the soul within the body. The human body (formed from the dust of the earth created on the 25th of Elul) is the level of "Koh," and by revealing G‑dliness in one's body, one draws G‑dliness into the world. "With the measure a person measures, so is measured to him"^[50], so by drawing the revelation of "Zeh" into the "Koh" within oneself, the revelation of "Zeh" is drawn into the "Koh" of the entire world^[51]. Just as Adam said to all of creation, "Come, let us bow and kneel before Hashem, our Maker"^[52], the nullification he effected in all of creation (outside himself) was through his own self-nullification. The phrase "let us bow" (and not "they bowed") means that he himself would bow and be nullified. The explanation (that the drawing down of G‑dliness into the world is preceded by drawing it into the human body) is that the name Adam is from "Adameh LaElyon" ("I will resemble the Most High"^[53]), and this applies to both the soul and the body, as it says^[54] "Na'aseh Adam... Kidmusenu" ("Let us make man... in Our likeness"^[55]). Just as Adam's body was the handiwork of G‑d^[56], so too with the body of every Jew, for "You are called Adam" after Adam HaRishon (as above). This quality of being called Adam, from "Adameh LaElyon," applies to both the soul and the body, and is an eternal quality that cannot change. As it says^[57] "You shall be to Me a kingdom of priests and a holy nation," where "kingdom of priests" refers to the soul and "holy nation" to the body^[58], and in both it says "you shall be to Me," and wherever it says "to Me," it is eternal^[59]. Therefore, by a person's service to draw down G‑dliness into his body, G‑dliness is drawn into the world.

7) This is the meaning of "This is the day, the beginning of Your works... for it is a statute for Israel, a judgment for the G‑d of Jacob"^[60]. The word "for" gives the reason for the previous statement, "This is the day, the beginning of Your works"^[61]. The union of "Zeh" and "Koh" within man (through which the revelation of "Zeh" is drawn into the "Koh" of the world) is accomplished through Torah study and mitzvah observance. Torah study primarily relates to the soul^[62] ("Zeh"), while mitzvah observance, which involves physical objects, primarily relates to refining the body^[62]. Through the service of Torah study and mitzvah observance (to the point that they become one, since each assists the other^[63]), the union of "Zeh" and "Koh" is achieved. "For it is a statute for Israel, a judgment for the G‑d of Jacob"—"statute" refers to Torah and "judgment" to mitzvos (as explained in Likkutei Torah^[61]). In Torah (statute), it says "Israel," and in mitzvos (judgment), it says "Jacob," because Torah is understanding and comprehension, and therefore relates to Israel, which is an acronym for "Li Rosh" ("to Me, a head"^[64]), while mitzvos, which are fulfilled through action, relate to Jacob, from the word "Eikev" (heel^[65]). Jacob is also named for "his hand grasped the heel"^[66], and this is why mitzvos are vested in the physical things of this lowest world. Thus, "This is the day, the beginning of Your works... for it is a statute for Israel, a judgment for the G‑d of Jacob"—this phrase explains that the drawing down and revelation of the Essence of the Infinite ("Zeh") into the world ("Your works") by man, who was created on Rosh Hashanah ("the day"), is accomplished through Torah study and mitzvah observance^[67].

Part 3

8) According to the above, we can also explain the well-known idea that on Rosh Hashanah, there is a renewal of Malchus (Kingship)^[68]. Just as on the first Rosh Hashanah, the day Adam was created, the revelation of G‑d's attribute of Kingship began through Adam, as Adam said then (the Psalm for the sixth day^[69]), "Hashem Melech Ge'us Lavesh" ("Hashem reigns, He is clothed in majesty"^[70]), so too, every year on Rosh Hashanah, the attribute of Kingship is drawn from its source by Israel, who are called Adam after Adam HaRishon (as above^[71]). This is why we say in the Rosh Hashanah prayers^[4] "Reign over the entire world in Your glory... King over all the earth" [and this is said immediately at the beginning of Rosh Hashanah, in the evening prayer^[72]], because the main theme of Rosh Hashanah is the drawing down and renewal of Kingship.

It is explained elsewhere^[73] that the connection of Rosh Hashanah to the drawing down of Kingship is because on Rosh Hashanah, there is a renewal of creation (which is why it is called "the beginning of Your works"^[74]), the renewal of all the worlds and their coming into being^[75], and therefore it is necessary to draw down the attribute of Kingship, since the creation of all the worlds is from His attribute of Kingship. However, this explanation requires further clarification, since the creation requires all the attributes, as it says^[76] "For six days Hashem made the heavens and the earth," and it is known^[77] that the six days refer to the six attributes from which the heavens and earth were made, each day performing its task^[78]. And although the creation of the world requires all the attributes, in the Rosh Hashanah prayers, we emphasize the drawing down of Kingship specifically. Furthermore, the aspect of Kingship that is necessary for the creation of the worlds is primarily the aspect of speech, "By the word of Hashem, the heavens were made"^[79], which are the ten utterances with which the world was created^[80], but on Rosh Hashanah, the emphasis is not on the speech of Kingship, but on the aspect of Kingship itself—"Reign over the entire world... King over all the earth." Even regarding the speech of Kingship, most of the utterances with which the world was created were before the sixth day of creation [and more so, the creation from the ten utterances is ongoing (even after the sixth day), as taught by the Baal Shem Tov^[81], and as we say^[82] "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 renewal of Kingship on Rosh Hashanah is mainly because Rosh Hashanah is "this day," the drawing down of the Essence of the Infinite, the level of "Zeh." [This can also be connected to the explanation (as is implied elsewhere) that the connection of Rosh Hashanah to the renewal of Kingship is because on Rosh Hashanah, there is a renewal of creation. It is explained in the Siddur (in the section on the shofar, according to the intention of the Baal Shem Tov^[83]), 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 there is no slackening. Based on this, we can connect the two explanations for the connection of the renewal of Kingship to Rosh Hashanah (that on Rosh Hashanah, there is a renewal of creation and that on Rosh Hashanah, there is the drawing down of the level of "Zeh"), because the renewal in the inner worlds is related to the drawing down of the level of "Zeh".] This is why on Rosh Hashanah, the emphasis is on the aspect of Kingship itself (not on the speech of Kingship), because the renewal of Kingship (drawing Kingship 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 says^[84] "Ki Mimecha HaKol" ("For everything is from You"), and certainly the speech of Kingship, 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 only He can create something from absolute nothingness^[85], nevertheless, the drawing down of the Essence of the Infinite (the level of "Zeh"), which is the theme of Rosh Hashanah as explained above, is mainly related to the renewal of Kingship specifically.

9) This can be understood based on the discourses of our Rebbeim regarding the difference between the attribute of Kingship and the other attributes. The core of these explanations is as the Previous Rebbe writes in the discourse on the shofar of Rosh Hashanah^[86], that the attribute of Kingship is distinct from all other attributes in its root, essence, and manner of being, in its arousal and manner of arousal, in its revelation and manner of revelation. The difference in its root is that all the attributes and Sefiros are included in Arich Anpin, while the attribute of Kingship is rooted in Radla^[87]. The difference in its essence and manner of being is that all the attributes and Sefiros, even as they are in their root in Arich, are "nine lights," while Kingship is only a point and in a state of non-being. The difference in its arousal and manner of arousal and revelation is that all the attributes and Sefiros can be aroused even on their own, and therefore their arousal can come from something not comparable to them, and their revelation can also be to something not comparable to them, whereas the attribute of Kingship is only aroused by another, and therefore its arousal is only from one comparable to it, and its revelation is only to one comparable to it. The difference in the manner of its revelation is that all the attributes bestow and reveal in closeness [like the attribute of Chesed, which is about closeness of the giver to the recipient, and so it is with all the attributes, even Gevurah, which is also about a certain closeness], whereas Kingship bestows and reveals in distance and separation, exaltedness and elevation. The reason for all these differences is the difference in their root. Since^[88] the root of Kingship is in Radla, and Radla is not only "the unknowable head" but also "the head that does not know"^[89], meaning it is not even known to itself, therefore, even as it is drawn down (its essence and manner of being), it is in a state of non-being^[90], and to be aroused, it requires another. Therefore, also in its arousal and revelation, it must be to another that is comparable to it, for Kingship only applies to humans and not to animals^[91], and it must be to another that is separate, for "there is no king without a people"^[92], and Kingship does not apply to children. This also applies to the manner of the revelation of Kingship, that its influence is in a state of distance^[93]. This quality (that Kingship is revealed in distance, exaltedness, and elevation) is also due to its root in Radla, for the exaltedness over a people comes from the essential exaltedness.

Part 4

10) Based on the above (that Kingship is 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 being His people is G‑d the King of Israel. Although being King of Israel means He is exalted and elevated above them (seemingly a state of distance and separation), the exaltedness over a people is connected (as above) to His essential exaltedness. As it says^[94] "And we are Your people and the sheep of Your pasture," and the Midrash says on the verse^[95] "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, we understand that the aspect of shepherd and sheep is higher than that of father and son, and it is known^[96] that the aspect of shepherd and sheep is in a state of "even a son and brother he does not have"^[97]. From this, we also understand that the designation "Your people" (which is connected with "the sheep of Your pasture") is higher than 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 elevation is (as above) due to His essential exaltedness. 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), "this day," is (as above) that the souls of Israel [whose root is in the flint, absolute concealment] draw down the revelation of the Essence of the Infinite, and the root of Kingship is in Radla (absolute concealment), 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 Kingship) 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 Essence, as it says^[84] "Ki Mimecha HaKol." Since on Rosh Hashanah, all things return to their original state^[99], all the attributes and Sefiros are then drawn from His Essence, so the novelty of Rosh Hashanah applies to all the attributes and Sefiros. Why then is the emphasis specifically on Kingship?

The explanation is that the difference between the attribute of Kingship and the other Sefiros (as relevant here) is in their purpose. It is known^[100] 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 united with the Essence). From the perspective of Chochmah of Atzilus [which is the main aspect of Atzilus], what is drawn down below is wisdom, knowledge, and comprehension of G‑dliness, and so it is with all the Sefiros. In this, the attribute of Kingship is superior to all the other Sefiros, for even as it is drawn down below, it remains in the same manner as it is in its first root in Radla. All the other Sefiros, since their essence is light, revelation [even though their first root is in Radla, after being drawn into Arich, they are light, and this is their essence], therefore, even as they are drawn down below into Beriah, Yetzirah, and Asiyah, they are in a state of light, revelation. But the attribute of Kingship is a point and a state of non-being, and even as it is drawn down through the levels below Radla [in its essence, in its manner of being, in its arousal, in its manner of arousal, in its revelation, and in its manner of 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, it is in such a way that its root (the Essence) is felt. Although Kingship (as revealed) is in a state of exaltedness over a people, even this exaltedness is (as above) due to the essential exaltedness. This is also why the emphasis on Rosh Hashanah is on Kingship specifically and not on speech, for speech is in a state of being and division (as explained in the Siddur, in the section on the difference between voice and speech^[101]), whereas Kingship is in a state of non-being, and the exaltedness and elevation (over a people) of Kingship is due to the essential exaltedness.

12) This is the meaning of "This is the day, the beginning of Your works." 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 realms, in this physical world, which is the lowest possible^[104], therefore we say about Rosh Hashanah, the day of man's creation, "This is the day, the beginning of Your works," because this purpose is fulfilled through the service of every Jew, "You are called Adam"^[30]. Through the service of Torah study and mitzvah observance ("a statute for Israel and a judgment for the G‑d of Jacob"), we effect in the world that it returns to its original state (before the descent caused by the sin of the Tree of Knowledge), and even more, that it reaches 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 "every creation will know that You are its Maker." Through the service of mitzvos 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 world outside himself, the power is drawn into the physical world itself. It is known^[105] that the craftsman is recognized in the vessel by the power of the artisan, the power of the maker in the product (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 thus the purpose of "G‑d desired to have a dwelling in the lowest realms" is fulfilled, and this desire is beyond reason, as the Alter Rebbe said^[106], "On a desire, there is no question." Through this, the physical existence becomes a true reality, as the Rebbe Maharash explains [in his discourse^[107] that he would say from time to time to purify the air of the world^[108]], that the existence of the world and everything in it is not an illusion 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^[109], their existence is His true existence, as the Mitteler Rebbe explains in his commentary on the Zohar^[110], that the true existence of the physical is the true existence.

13) All this is accomplished through every good deed of every Jew, as the ruling^[111] that through one mitzvah (in thought, and all the more so in speech, and all the more so in action), one tips the entire world to the side of merit. This ruling applies all year long. All the more so on Rosh Hashanah, when it is impossible to say that the world is in balance, for already on the eve of Rosh Hashanah, it is known with absolute certainty that we will be found meritorious in judgment^[112], 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^[113], and it is known that "poor at its beginning" refers to (before) the sounding of the shofar, for the shofar is from a narrow place, as in "Min HaMeitzar Karasi Kah" ("From the narrow place I called G‑d"^[114]), and immediately after this, it becomes rich, as in "Anani VaMerchav Kah" ("He answered me in a wide place"^[115]), "They walk in the light of Your face"^[115], with a good inscription and sealing^[116] for all revealed and apparent good in all needs, and especially in the main matter—the coming of Moshiach speedily in our days, literally.

Summary

Rosh Hashanah is called "the beginning of Your works" because the true purpose of creation is realized through man's Divine service, which draws G‑dliness into the world. This is accomplished by uniting the soul and body through Torah and mitzvos, revealing the Essence of the Infinite in even the lowest realms.