006 —מאמרים מלוקט חלק א - ליל ערב ראש השנה ה'תשמ"ב

B"H, Leil Erev Rosh Hashanah, 5742.

Zeh HaYom Techilas Ma'asecha Zikaron LeYom Rishon.

In the phrase "Zeh HaYom Techilas Ma'asecha Zikaron LeYom Rishon" ("This day is the beginning of Your works, a remembrance of the first day"), the Tzemach Tzedek—whose birthday is Erev Rosh Hashanah—points out an apparent contradiction. The phrase "Techilas Ma'asecha" (the beginning of Your works) implies that on Rosh Hashanah, all worlds are created anew, just as at the very first creation. Yet "Zikaron LeYom Rishon" (a remembrance of the first day) suggests Rosh Hashanah is only a remembrance. He explains that Rosh Hashanah contains both aspects: it is the beginning of creation and a remembrance of the first day. The fact that we first say it is the beginning and then add that it is a remembrance shows that the remembrance is even higher^[1] than the beginning itself.

2) This can be understood by first explaining why we say about Rosh Hashanah, "Zeh HaYom Techilas Ma'asecha." The question is well known^[6]: the world was created on the 25th of Elul^[7], while Rosh Hashanah is the day Adam was created, the sixth day of creation, the completion of creation. So how can we call this day the beginning of Your works? The explanation is that the purpose of creation is the revelation of G‑dliness, that through every detail of creation, the honor of the Holy One is revealed, as our Sages say^[8]: "Everything G‑d created, He created for His glory." This revelation comes through the work of man. Therefore, Rosh Hashanah is called the beginning of Your works, because the intent of creation—the revelation of G‑dliness—began with the creation of man^[9]. Not only did the possibility for revelation begin then, but it actually happened, as our Sages say^[10]: Adam called out to all creatures, "Bo'u Nishtachaveh VeNichra'ah Nivrecha Lifnei Hashem Osenu" ("Come, let us bow and kneel before Hashem, our Maker")^[11], and all responded, "Hashem Melech Ge'ut Lavesh" ("Hashem reigns, He is clothed in majesty")^[12]. The reason we call it "Techilas Ma'asecha" (beginning of Your works), even though it is only the beginning of the purpose of Your works, is because "ma'aseh" (action) indicates completion. Just as for a person, the completion of any matter is when it is actualized, so too above^[13], "Adam is similar to the One Above"^[14], the completion of the entire order of creation is in action. This is the meaning of "Zeh HaYom Techilas Ma'asecha": the day of Rosh Hashanah, the creation of Adam, is the beginning of the completion of creation. This is also why Rosh Hashanah is called "Zeh HaYom" (this day), as "zeh" indicates complete revelation^[15]—as one points with a finger and says "zeh"^[16]—and "yom" (day) also indicates revelation^[17], as it says, "Vayikra Elokim LaOr Yom" ("G‑d called the light day")^[18]. Thus, "Zeh HaYom" (two expressions of revelation) is the ultimate revelation, and this is the beginning of the completion of creation, the start of revelation, which began through Adam's service^[19].

3) The deeper explanation of Rosh Hashanah, the day Adam was created, being the beginning of Your works, is that man's service has the power to affect even the past^[20]. This is certainly true regarding Adam, who was formed by G‑d's own hands^[21]: the elevation he brought to all creatures through his proclamation "Bo'u Nishtachaveh etc." before Hashem, our Maker, affected even their prior existence. Since the purpose of creation from the outset was that man, through his service, would draw G‑dliness into the world^[23], once this was accomplished, it elevated even the world's prior state, especially since that state was a preparation for the revelation brought by man's service.

This is why Rosh Hashanah, the day Adam was created, is called the beginning of Your works. The simple meaning (which never departs from its plain sense) is that it is the beginning of all deeds, even those of the first five days of creation (including the time of those days^[24]). Through Adam's service, an elevation and renewal occurred even in the world's prior existence, making this day the true beginning of all creation.

Just as on the first Rosh Hashanah, the day Adam was created, the completion of creation was achieved in a manner of renewal (the beginning of Your works), so too on every Rosh Hashanah, when Israel crown G‑d as King over themselves and the world, there is a completion and renewal in all creation, and even above, as taught by the Maggid^[25] and the Alter Rebbe^[26] on the Mishnah^[27] "Da Ma LeMa'alah Mimcha" ("Know what is above you"), that everything above is from you.

4) After saying "Zeh HaYom Techilas Ma'asecha," we add "Zikaron LeYom Rishon" (a remembrance of the first day), which is even higher. "Techilas Ma'asecha" is the completion and renewal of creation brought about by man's service, and the Divine flow drawn thereby is only to the extent that an arousal from below can reach. But "Yom Rishon" (the first day) refers to a flow that comes entirely from Above, as the Tzemach Tzedek explains^[28]: at that time, there was not yet anyone to arouse from below, as it says, "VeAdam Ein etc." ("and there was no man"^[30]), so the flow was from G‑d's kindness alone, "Ki Chafetz Chesed Hu" ("for He desires kindness"^[31]). This kindness is not only above the level of kindness as it is in the attributes, but even above its source in the intellect, for it is "chafetz" (desire)—delight itself^[33]. From this desire comes the kindness from which the world is built^[34].

The inner reason the first day of creation is called "Yom Rishon" is because the revelation of "chafetz chesed" (the desire for kindness) that shone on that day was the first light and revelation, which is the source for the attribute of kindness from which all worlds were created. Thus, "Zikaron LeYom Rishon" means that on every Rosh Hashanah, by recalling the manner of creation on the first day, when the revelation of "chafetz chesed" shone, we draw down that revelation again^[35]. This is why "Zikaron LeYom Rishon" is higher than "Techilas Ma'asecha," for the latter is what is drawn through arousal from below, while the first day is the primal light and revelation, the source of all the order of creation, and itself is above any definition of higher or lower.

5) Furthermore, the inner reason that Israel, through their service (recalling the manner of creation on the first day), draw down this revelation is because their root is even higher than "chafetz chesed." As is known regarding "B'Mi Nimlach? B'Neshamoseihen Shel Tzadikim" ("With whom did He consult? With the souls of the righteous"^[36]—and "Your people are all righteous"^[37]), the awakening to desire kindness comes from the thought that Israel would fulfill Torah and mitzvos and make a dwelling for Him below^[39]. Therefore, through Israel's service, the revelation of "chafetz chesed" is also drawn. This means that the revelation of "chafetz chesed" now, through our deeds, is even higher than it was at the beginning of creation, for through our actions, there is "nachas ruach" (pleasure) Above, "Nachas Ruach Lefanai SheAmarti VeNa'aseh Ratzoni" ("It is a pleasure before Me that I said and My will was done"^[41]), and this pleasure is in G‑d's Essence, higher than the delight of "chafetz chesed." By drawing down "chafetz chesed" through our service, this higher pleasure is also drawn^[42]. This is also the inner reason that before saying Rosh Hashanah is a remembrance of the first day, we say it is the beginning of Your works: the remembrance that follows the beginning is higher than the original revelation at creation.

6) Although the initial revelation of "chafetz chesed" also stemmed from the essential delight in Israel's service, nevertheless, through actual service, an even greater elevation is achieved. As is understood from the fact that to fulfill the intent of "Nis'aveh HaKadosh Baruch Hu LiYos Lo Dira BaTachtonim" ("G‑d desired a dwelling in the lower realms"^[43]), it was necessary for the worlds to be created in actuality, down to this lowest world^[44], then the giving of the Torah, which solidified the world's existence^[45], and then the actual service of man after the giving of the Torah, especially the study of Torah that leads to action^[47] and the fulfillment of mitzvos in practice. Even though all this was known and in G‑d's thought beforehand, that thought remained in His Essence, above revelation, and the awakening of "chafetz chesed" from that thought was only in a manner of separation. Through actual service, the Essence is revealed, a dwelling for Him in the lower realms^[49], for His very Essence^[50].

7) The ultimate perfection of the world in the future, "Eileh Toldos Peretz" ("These are the descendants of Peretz"^[52]), will be even greater than the perfection at creation, "Eileh Toldos HaShamayim VeHaAretz BeHibaram" ("These are the descendants of the heavens and the earth when they were created"^[54]), for the perfection of the world as it was created was limited and measured. Since the definition of "olam" (world) is limitation, even its perfection is limited. Although creation was because "chafetz chesed" is above limitation, that desire was only the cause for creation, but the creation itself was in an order of descent. The future perfection, however, since it comes through man's service that draws the essential delight of G‑d's Essence, will be above all limitation, "Eileh Toldos Peretz"—Peretz, from "Mah Paratzta Alecha Peretz" ("How you have burst forth a breach upon you"^[57]), breaking all boundaries.

This perfection, achieved through man's service, began on the sixth day of creation when man was created and began to work the earth—first the earth within man himself, "Vayitzer Hashem Elokim Es HaAdam Afar Min HaAdamah" ("G‑d formed man from the dust of the earth"^[58]), and then the earth outside himself, meaning all of creation (for everything comes from the dust^[59]). As explained above, Adam brought all of creation to bow before Hashem. Especially after the sixth day of the giving of the Torah, when the elevation and perfection of the sixth day of creation was achieved^[60], man's service after the giving of the Torah is on a higher level. Particularly on Rosh Hashanah, "Zeh HaYom Techilas Ma'asecha," which is like the beginning achieved by Adam's service on the first Rosh Hashanah, and even higher. And each year, this is on an even higher level, as the commandment is to ascend in holiness^[61], and on every Rosh Hashanah, a new, higher light shines that never shone before^[62], until the redemption, when "the one who breaks through will go before us"^[63] and all boundaries will be broken.

8) The three aspects drawn down on Rosh Hashanah—"Techilas Ma'asecha," "Zikaron LeYom Rishon" (the revelation of "chafetz chesed"), and the revelation of the essential delight above even "chafetz chesed"—correspond to the three themes of Malchiyos, Zichronos, and Shofaros. Malchiyos correspond to "memale kol almin" (the Divine light that fills all worlds^[64]), which is drawn through arousal from below, as in "Say before Me Malchiyos so that you will crown Me over you"^[65]. Just as kingship below is established by the people^[66], so too in the heavenly realm^[67], G‑d becomes King through Israel's acceptance of His sovereignty and their request for Him to rule over them. This acceptance includes the request that He decree upon us and our acceptance of the yoke of mitzvos^[68], fulfilling all He commands as a decree^[69]. Through this, G‑d becomes King over Israel and, through them, over the whole world. The reason Israel can arouse the aspect of kingship is because it is, in general, the light that fills all worlds, which is affected by arousal from below. Although on Rosh Hashanah, everything returns to its primordial state and the drawing down of kingship is from the Essence, the actual flow is the aspect of kingship^[73], which is generally "memale kol almin." Zichronos correspond to "sovev kol almin" (the Divine light that surrounds all worlds^[74]), which is holy and separate from the worlds. Remembrance only applies to something distant, and so Zichronos is the Essence, before which all is as nothing^[75]. This is like "Zikaron LeYom Rishon"^[76]. Nevertheless, even remembrance applies only to something that exists beforehand, though it is distant. Thus, Zichronos is the aspect of "sovev," for even regarding "sovev," the worlds exist, though as nothing^[77].

The aspect of Shofaros, as explained by the Tzemach Tzedek^[78], is that the shofar's sound is an inner voice from the innermost heart, indicating that the flow drawn by the shofar is from the innermost and Essence of the Infinite, above even "sovev"^[79]. As it says, "Lecha Amar Libi Bakshu Panai Es Panecha Hashem Avakesh" ("To You my heart says, 'Seek My face'; Your face, Hashem, I seek"^[80]), meaning that through seeking the Divine face, the cry from the innermost heart, the Essence is drawn. This is the revelation of the essential delight above even "chafetz chesed." Especially as is known^[81], shofar (from "Shapru Ma'aseichem"^[82]) is delight, and the delight of shofar is the source of all delights, even the king's delight in His Essence.

9) These three aspects (memale, sovev, and Essence) have parallels in man. Since man is "adam le'elyon" (similar to the One Above), he contains all the higher aspects. The inner faculties, revealed in the body, correspond to "memale kol almin"^[83]. The encompassing faculties, like will, which affects all faculties and limbs but is not revealed in them^[84], correspond to "sovev kol almin"^[85], whose influence is concealed. The essence of the soul, above even the encompassing faculties, corresponds to the Essence of the Infinite. Thus, the services of Malchiyos and Zichronos are in the soul's inner and encompassing faculties, while the service of Shofaros is in the soul's essence. The shofar's sound is an inner cry from the heart's depths. Yet, this cry must be expressed through a physical shofar, specifically from a ram or sheep, a living animal (below the level of speech), and even more so, the horn must be detached, inanimate. This teaches that the spiritual service of shofar, though from the soul's essence, must also be in the inanimate aspect of man. Through this, the inner cry is awakened and revealed. As is known^[87], the inanimate aspect of man is most connected to the speaking aspect, and so too with the encompassing faculties and the soul's essence, their awakening and revelation come specifically through the inanimate. Therefore, the shofar must be physical and inanimate, for the revelation of the inner cry is not in the will in the head, nor in the intellect or emotions, but specifically in the inanimate, the acceptance of the yoke, the inanimate of the soul. As is known^[88], the lower awe is specifically where the higher awe is revealed, and even more so, the action (which relates to the inanimate of the body), the actual blowing of the shofar. This is the only mitzvah of Rosh Hashanah, as our Sages say^[89], "The mitzvah of the day is with the shofar." This explains the saying of the Previous Rebbe^[90] in the name of the Alter Rebbe regarding Rosh Hashanah: "One cannot grasp how precious the body of a Jew is to Hashem." The intent is not that even the body is precious, but that the main preciousness is in the body. This is why he says, "One cannot grasp," for the preciousness of the Jewish body (the inanimate) is above comprehension, for its value is from the Essence^[91].

It can be added that since G‑d desired a dwelling in the lower realms, even the physical world outside of man must be a dwelling for Him. Therefore, it is not enough that the inner voice (the innermost heart) is revealed through the inanimate (acceptance of the yoke, action) within man; it must also be through a shofar from an animal, and specifically when it is detached, inanimate. Through this, man affects the world (and its inanimate aspect) to be a dwelling for Him. Just as on the first Rosh Hashanah, Adam affected all creatures to bow before Hashem. The physical blowing of the shofar, from an animal, made inanimate, is from "Shapru Ma'aseichem" ("Beautify your deeds"), the innermost delight, for only through this is the Divine intent fulfilled. In simple terms, the higher pleasure from fulfilling G‑d's will is specifically from the mitzvah's physical fulfillment, blowing the inanimate shofar, "Na'aseh Ratzoni" ("My will was done").

10) The higher pleasure from "Na'aseh Ratzoni" exists all year, but on Rosh Hashanah it is the main mitzvah of the day, and the elevation on Rosh Hashanah is according to the service and pleasure achieved throughout the year. When Israel increases in their service and the pleasure thereby, the pleasure on Rosh Hashanah is also increased. Since every Jew certainly accomplished all these matters in the past year, and all Jews are presumed to be kosher^[92], especially after the service of Elul, and even more so after the 18th of Elul, which brings vitality into all the matters of Elul^[93]—and it is also the bright day when the two great luminaries were born^[94]—the presumption of kosher status is even stronger, and from day to day (from the 18th of Elul onward), this kosher status increases, especially in the days of Selichos. Therefore, "Atem Nitzavim HaYom Kulchem" ("You are all standing today"^[95]), as it says in the portion read on Shabbos of blessing^[96], "all days are blessed from it," and as the Baal Shem Tov explains^[97], "HaYom" refers to Rosh Hashanah^[98], the Day of Judgment, and "Atem" (each and every Jew, all of you) are standing, existing, and victorious in judgment. This merit exists already on Erev Rosh Hashanah, which is why on Erev Rosh Hashanah we wear white and wrap ourselves in white^[99], and go with joy, great joy^[100], to crown the King on Rosh Hashanah, for all the necessary preparations are already present, and joy breaks all boundaries^[101]. This is also a close preparation for "the one who breaks through will go before us" very soon, with a good and sweet year, and may it be emphasized that this year will be a year of redemption, the true and complete redemption through Moshiach Tzidkeinu, "the one who breaks through will go before us," speedily in our days.

Summary

This maamar explores the dual nature of Rosh Hashanah as both the renewal of creation and a remembrance of the first day, teaching that through the service of Israel, ever-higher revelations of G‑dliness are drawn into the world, culminating in the ultimate redemption and fulfillment of Divine intent.