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 ("This day is the beginning of Your works, a remembrance of the first day").

The Tzemach Tzedek, whose birthday is Erev Rosh Hashanah^[1][2][3], analyzes the phrase "Zeh HaYom Techilas Ma'asecha Zikaron LeYom Rishon." At first glance, there seems to be a contradiction: "This day is the beginning of Your works" implies that on Rosh Hashanah, all worlds are created anew, just as at the very beginning. But "a remembrance of the first day" suggests Rosh Hashanah is only a commemoration. The explanation is that Rosh Hashanah contains both aspects: it is the beginning of creation and a remembrance. The fact that we first say "the beginning of Your works" and then add "a remembrance of the first day" shows that the remembrance is even higher than the beginning itself^[4][5].

2) This can be understood by first explaining why we say about Rosh Hashanah, "This day is the beginning of Your works." 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 why call this day the beginning of Your works? The answer is that the purpose of creation is the revelation of G‑dliness, so that through every detail of creation, the glory of the Holy One is revealed, as our Sages say^[8]: "Everything G‑d created, He created for His glory." This revelation comes through human effort. Therefore, Rosh Hashanah is called the beginning of Your works, because this purpose—the revelation of G‑dliness—began with the creation of Adam^[9]. Not only did this make the revelation possible, but it also happened in actuality, as our Sages teach^[10]: Adam called to all creatures, "Come, let us bow and kneel before Hashem our Maker"^[11], and all responded, "Hashem reigns, He is clothed in majesty"^[12]. Thus, calling Rosh Hashanah the beginning of Your works, even though it is only the beginning of the intended purpose, is because "works" implies completion. Just as in a person, completion is when something is actualized, so too above^[13][14]. The completion of the entire order of creation is in action. This is the meaning of "This day is the beginning of Your works"—the day Adam was created is the beginning of the world's completion. This is also why Rosh Hashanah is called "this day," as "this" indicates complete revelation^[15][16], and "day" also indicates revelation^[17][18]. So "this day" is the ultimate revelation, and the beginning of the world's completion is the beginning of this revelation, which started with Adam's service^[19].

3) The deeper explanation of Rosh Hashanah, the day Adam was created, being the beginning of Your works, is that human effort can even change the past^[20]. This is especially true regarding Adam, who was formed by G‑d's own hands^[21]. The elevation Adam brought to all creation through his proclamation affected even the state of creation before his service. Since the purpose of creation was always that man would reveal G‑dliness^[22][23], once this revelation occurred, it elevated even the prior state of the world, especially since that state was a preparation for the revelation to come.

This is the simple meaning of Rosh Hashanah, the day Adam was created, being the beginning of Your works: it is the beginning of all actions, even those of the first five days of creation (including the time itself^[24]). Through Adam's service, there was an elevation and renewal even in the world's prior existence, making this day the beginning of all creation.

Just as on the first Rosh Hashanah, when Adam was created, the world's completion was achieved in a new way, so too on every Rosh Hashanah, when the Jewish people crown G‑d as King over them and the world, there is a renewal and completion of creation. This even causes a renewal above, as taught by the Maggid^[25] and the Alter Rebbe^[26] on the Mishnah^[27] "Know what is above you"—all that is above comes from you.

4) After saying "This day is the beginning of Your works," we add "a remembrance of the first day." The remembrance is higher than the beginning. The beginning is the completion and renewal of creation achieved through human effort, which draws down from above only as far as human initiative can reach. But the "first day" refers to a drawing down from above that is entirely from G‑d's own initiative, as the Tzemach Tzedek explains^[28]: at that time, there was no one to arouse anything, as it says^[29] "and there was no man etc."^[30] The drawing down then was purely from G‑d's kindness^[31], as "He desires kindness." Not only is this kindness above the attribute of kindness as it is in the emotions, but even above its source in the intellect, for it is the desire for kindness (delight^[33]), and from this desire, the world was built^[34].

The deeper reason the first day of creation is called "the first day" is because the revelation of the desire for kindness that shone on that day was the first light and revelation (day is light and revelation), which is the source for the attribute of kindness from which all worlds were created.

This is "a remembrance of the first day": on every Rosh Hashanah, by recalling the way creation happened on the first day, when the desire for kindness was revealed, we draw down that revelation^[35]. This is why the remembrance is higher than the beginning: the beginning is what is drawn down through human effort, but the first day (the revelation of the desire for kindness) is the original light and revelation, the root and cause of all existence, and itself is beyond all definition.

5) The inner reason that the Jewish people, through their service (recalling the way creation happened on the first day), draw down this revelation, is because their root is even higher than the desire for kindness. As is known regarding "With whom did He consult? With the souls of the righteous"^[36][37], meaning that the awakening to desire kindness comes from the thought^[38] (the essential thought, higher than the revelation of the desire for kindness) that Israel would fulfill Torah and mitzvos and make a dwelling for Him below^[39]. Therefore, through the service of Israel, the revelation of the desire for kindness is also drawn down^[40]. This means that the revelation of the desire for kindness now, through our deeds, is even higher than it was at the beginning of creation, because through our deeds, we bring pleasure above, "Nachas Ruach before Me that My will was done"^[41]. This pleasure (from the fulfillment of His will by Israel) is in G‑d's very essence, higher than the delight of the desire for kindness, and by awakening the desire for kindness through our service, we draw down this essential pleasure^[42]. This is also the inner reason why we first say Rosh Hashanah is the beginning of Your works and only then a remembrance of the first day: the remembrance that follows the beginning is higher than it was originally, because it is now preceded by our service.

6) Although even the original revelation of the desire for kindness was rooted in G‑d's essential delight in the service of Israel [as above, this is why the desire for kindness was awakened], nevertheless, through the actual service of Israel, an even greater elevation is achieved. This is evident from the fact that to complete the purpose of "G‑d desired a dwelling below"^[43], the worlds had to be created in actuality, down to this lowest world^[44]. Afterwards, there had to be the giving of the Torah, which gave the world its permanence, as our Sages say^[45] on the verse^[46] "The earth feared and was quiet." Then, there must be the actual service of man (after the giving of the Torah), the study of Torah, and especially the performance of mitzvos in action^[47]. Even though all this was known and in G‑d's thought from the beginning (and this thought is the reason for the awakening of the desire for kindness), the thought was in G‑d's essence, above revelation, and the awakening of the desire for kindness from this thought was only in a manner of separation [the thought remained in essence and did not extend into the desire for kindness^[48], and the desire for kindness was only the desire and delight in kindness, a revelation], but through actual human service, the essence is revealed^[49], a dwelling for Him, for His very essence^[50].

Part 2

7) This is why the ultimate perfection of the world in the future, "These are the generations of Peretz"^[51][52][53], will be higher than the perfection at the beginning of creation, "These are the generations of the heavens and the earth when they were created"^[54][53]. The world was created in its fullness^[55], but since the definition of the world is limitation, its perfection is also limited. Although creation was due to G‑d's desire for kindness, which is above limitation (as explained above^[56]), the desire for kindness is only the cause of creation, but creation itself is in a manner of descent. In contrast, the perfection in the future, since it is achieved through human effort which draws down the essential delight of G‑d (which has no limitation), will be unlimited, "These are the generations of Peretz," for Peretz means to break through all boundaries^[57].

This perfection, achieved through human effort, began on the sixth day of creation when Adam was created and began to work the earth—first the earth within man himself, "And Hashem G‑d formed man from the dust of the earth"^[58], and then the earth outside himself, meaning the entire order 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 there was an elevation and perfection of the sixth day of creation^[60]], human effort after the giving of the Torah is on a higher level. Especially on Rosh Hashanah, "This day is the beginning of Your works," which is like the beginning achieved by Adam's service on the first Rosh Hashanah, and even higher. And every year on Rosh Hashanah, this is achieved on an even higher level, as the command^[61] to always ascend in holiness, and every Rosh Hashanah draws down a new, higher light that never shone before^[62], until the redemption, when "the breaker will go up before us"^[63] and all boundaries will be broken.

8) The three aspects drawn down on Rosh Hashanah (the beginning of Your works, a remembrance of the first day—the revelation of the desire for kindness, and the drawing down of the essential delight above the desire for kindness) correspond to the three themes of Malchiyos, Zichronos, and Shofaros. Malchiyos are in the aspect of Memale Kol Almin (as explained by the Tzemach Tzedek^[64]), the light that is relative to the worlds and can be reached by human initiative. This is the meaning of "Say before Me verses of kingship so that you will make Me King over you"^[65], just as kingship below is established by the people^[66], so too above^[67]. By accepting the yoke of Heaven and asking G‑d to rule over us [this includes asking for decrees and accepting mitzvos^[68], fulfilling all that He commands^[69]], G‑d becomes King over Israel, and through them, over the whole world. The reason that Israel can arouse kingship is because kingship is, in general, in the aspect of Memale, which can be reached by human initiative. Even though on Rosh Hashanah everything returns to its source, and the drawing down of kingship is from G‑d's very essence [and Israel can reach this because they are rooted in the essence^[70], as explained in Likkutei Torah^[71], that Israel can arouse the revelation of G‑d's kingship from His essence because of the covenant^[72]], the root of the drawing down is from the essence, but the actual drawing down is kingship^[73], which is generally Memale. Zichronos are in the aspect of Sovev Kol Almin^[74], which is holy and separate from the worlds. Remembrance only applies to something distant, and so Zichronos are in the essence of the Infinite, before whom all is as nothing^[75]. This is like the remembrance of the first day^[76]. However, even remembrance applies only to something that exists, even if distant. This is why Zichronos are in the aspect of Sovev, because even regarding Sovev, the worlds exist (though they are as nothing)^[77].

The theme of Shofaros, as explained by the Tzemach Tzedek^[78], is that the sound of the shofar is an inner voice from the depths of the heart, indicating that the drawing down through the shofar is from the innermost essence of the Infinite, above even Sovev^[79]. As it says^[80], "To You my heart says, 'Seek My face,' Your face, Hashem, I seek"—through seeking His face, the cry from the heart's depths, we draw down the innermost essence. This is like drawing down the essential delight above the desire for kindness. Especially since, as is known^[81], shofar (from the root "beautify your deeds"^[82]) is delight, and the delight of the shofar is the source of all delights, the king's delight in His very essence.

Part 3

9) These three aspects (Memale, Sovev, and the essence of the Infinite) have parallels in man. Since man is "similar to the One above," he contains all these aspects. The inner faculties of man, which are revealed in the body, parallel Memale, which is revealed in the worlds^[83]. The encompassing faculties, such as will, which affects all faculties and limbs but is not revealed in them^[84], parallel Sovev^[85], whose influence is hidden. The essence of the soul, above even the encompassing faculties, parallels the essence of the Infinite. Thus, the services of Malchiyos and Zichronos are in the inner and encompassing faculties, while Shofaros is in the essence of the soul. As above, the shofar's sound is an inner voice from the heart. Even though the shofar is a cry from the heart's depths, it must be sounded with a physical shofar, from a ram or sheep, a living animal (lower than a human), and even more so, the horn must be detached, inanimate. This teaches that the spiritual service of the shofar, though from the soul's essence, must also be in the inanimate aspect of man. Only then is the inner cry from the heart revealed. As is known^[87], the inanimate aspect of man is most connected to the speaker within him, and so too with the encompassing faculties and the soul's essence, their awakening is only through the inanimate aspect. Therefore, the shofar must be physical, inanimate, because the revelation of the inner voice 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 in the soul^[88]. Even more so, in action, which is related to the inanimate of the body—the actual sounding of the shofar. This is the only mitzvah of the day of Rosh Hashanah, as our Sages say^[89]. This explains the saying of the Previous Rebbe^[90] in the name of the Alter Rebbe regarding Rosh Hashanah: "We have no comprehension of how precious to Hashem is the body of a Jew." The intent is not that even the body is precious, but that the main preciousness is in the body. This is why he says, "We have no comprehension," because the preciousness of the body is beyond understanding, as it comes from the essence^[91].

It can be added that since G‑d desired a dwelling below, even the physical world outside man should be a dwelling for Him, it is not enough that the inner voice is revealed through the inanimate (acceptance of the yoke, action) within man, but it must be through a shofar from an animal, and specifically one that is detached, inanimate. Through this, man affects the world (and its inanimate aspect) to be a dwelling for Him, just as Adam affected all creatures to bow before Hashem. The physical mitzvah of shofar, from an animal and made inanimate, is from the root "beautify your deeds," the inner delight, for only through this is G‑d's desire fulfilled. The ultimate pleasure above, from the fulfillment of His will, is from the actual mitzvah in the physical, inanimate shofar, "My will was done."

10) The pleasure and delight above from the fulfillment of His will 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 brought throughout the year. When Israel increases in their service and pleasure throughout the year, the pleasure from the fulfillment of His will on Rosh Hashanah is also increased. Since every Jew certainly accomplished all these things in the past year, and all Jews are presumed to be kosher^[92], and especially after the service of Elul, and even more so after the 18th of Elul, which brings vitality to all aspects of Elul^[93] [and is also the bright day when the two great luminaries were born^[94]], the presumption of kosher status for every Jew is even stronger, and from day to day (from the 18th of Elul onward) it increases, especially in the days of Selichos. Therefore, it is certain that "You are all standing today"^[95], as is read in the Torah portion of this time^[96], and as the Baal Shem Tov explains^[97], "today" refers to Rosh Hashanah^[98], the Day of Judgment, and "you" (every Jew, all of you) are standing and enduring, meriting judgment. This merit is already present on Erev Rosh Hashanah, which is why on Erev Rosh Hashanah we wear white^[99] and go with joy, great joy^[100], to crown the King on Rosh Hashanah, because all the necessary preparations are already in place, and joy breaks all boundaries^[101]. This is also a close preparation for "the breaker will go up 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, "the breaker will go up before us," speedily in our days, amen.

Summary

Rosh Hashanah is both the renewal and elevation of creation, achieved through human service that draws down G‑dliness and even surpasses the original creation. The Rebbe teaches that our actions, especially the mitzvah of shofar, reveal the Divine essence and prepare the world for the ultimate redemption.