007 —מאמרים מלוקט חלק א - ליל ערב ראש-השנה ה'תשמ"ג

B"H, Night of Erev Rosh Hashanah, 5743.

Yom Tov Shel Rosh HaShanah SheChal Lihyos BeShabbos BaMikdash Hayu Tok'in Aval Lo BaMedinah ("On the festival of Rosh Hashanah that falls on Shabbos, in the Temple they would blow [the shofar], but not in the provinces").

It is necessary to understand, as the Tzemach Tzedek points out in his maamar beginning "LeHavin HaTaam"^[2][3], that the mitzvah of shofar blowing is a positive commandment from the Torah, as it says, "Yom Teruah Yihiyeh Lachem" ("It shall be a day of shofar-blowing for you"), so how could it be nullified because of the decree lest one carry it, etc.^[4][5][6]? Furthermore^[7], since in the Beis HaMikdash they would blow even when Rosh Hashanah fell on Shabbos, it is clear that the mitzvah of shofar applies in practice even on Yom Tov of Rosh Hashanah that falls on Shabbos. Why then was it nullified outside the Mikdash, even in the provinces, due to the decree? Also, we need to understand why the verses of shofar are recited even when Rosh Hashanah falls on Shabbos. Although the recitation of these verses is connected to and follows the shofar blowing, and when Rosh Hashanah falls on Shabbos there is no shofar blowing in the provinces, nevertheless, the verses are still recited.

This is explained (in the aforementioned maamar) based on the known principle that all our mitzvos are in order that through an awakening from below, there should be an awakening from Above. That is, the performance of mitzvos by the Jewish people is to effect the corresponding mitzvos Above. All the mitzvos Above are accomplished through the actions of man below, as it says, "Va'asisem Osam" ("You shall do them"), which is written as "atem" ("you"), and the Sages say, "I consider it as if you made Me"^[9][10]. The 248 positive commandments correspond to the 248 limbs of the King^[11], the aspect of Zeir Anpin, and the drawing down of light into the vessels of Zeir Anpin, as well as the expansion of the vessels, is accomplished specifically through the mitzvah performance of man below^[12], as it says, "Asher Ya'aseh Osam HaAdam Vachai Bahem" ("That a person shall do them and live by them")^[13]. The mitzvos Above are only accomplished through "Ya'aseh Osam HaAdam"—a soul in a body. The same applies to the mitzvah of shofar: when the Jewish people blow the shofar, this causes the shofar blowing Above^[7].

This explains the verse "Tiku Bachodesh Shofar" ("Blow the shofar at the new moon")^[14]. The Baal Shem Tov notes^[15] that it should have said "Tiku Shofar Bachodesh" ("Blow the shofar at the new moon"), but the Torah says "Tiku Bachodesh"—the word "bachodesh" ("at the new moon") is attached to "tiku" ("blow"). This means that each year, the shofar blowing must be in a new way. The reason is that each year, the aspect of the shofar is renewed. Since all matters Above are accomplished through the service of the Jewish people, as the Maggid taught^[16][17] in his explanation of the Mishnah "Da Ma Lema'alah Mimcha" ("Know what is above you")—that everything Above is from you—therefore, the shofar blowing of the Jewish people must be in a new way, so that a new matter will be effected Above.

2) Just as the mitzvah of shofar blowing on Rosh Hashanah each year is in a new way, so it is with all mitzvos, as our Sages said^[18] "Every day they should be in your eyes as new," and even more so, actually new^[19]. However, with shofar blowing, since it is a general mitzvah for the entire year^[20][21], as is known regarding why it is called "Rosh Hashanah" ("head of the year") and not "beginning of the year"—because it is the head that includes all the days of the year—this matter is even more pronounced. It can be said that this renewal in shofar blowing is the root from which the renewal in all mitzvos throughout the year is drawn. The mitzvah of shofar on Rosh Hashanah is to "Crown Me over you"^[22], and since the manner of mitzvos is according to the manner of "Crown Me over you," as our Sages said^[23] "Accept My Kingship first, and then I will decree upon you decrees," therefore, when shofar blowing is in a new way, so it is with all mitzvos. Through "Tiku Bachodesh," there is a renewal, so to speak, in the attribute of His Kingship, in that He is King over Israel ("Crown Me over you"), and thereby also His Kingship over all the worlds [which is also accomplished through and for Israel, as Hashem fulfills the request of Israel, "Reign over the entire world in Your glory"^[24], which includes all the worlds]. Each Rosh Hashanah, a new vitality is drawn into the entire order of creation, a vitality that never existed before, as the Alter Rebbe writes in Iggeres HaKodesh^[25], and this vitality is then drawn into all the days of the year, through the twelve months, as explained at length in the sefer Atteres Rosh by the Mitteler Rebbe^[26]. Similarly, the renewal in mitzvos throughout the year is drawn from the renewal of shofar blowing on Rosh Hashanah.

Part 2

3) With this, we can understand^[27] why when Rosh Hashanah falls on Shabbos, the shofar is not blown in the provinces. The reason for blowing the shofar on Rosh Hashanah is (as above) to effect the shofar Above, but on Shabbos, this aspect (shofar) exists without the service of man^[28]. On Yom Tov, we say "Who sanctifies Israel and the festivals," meaning that Israel sanctifies the festivals^[29], whereas Shabbos is inherently sanctified and not dependent on Israel^[30]. Therefore, Shabbos contains many matters that are prepared in advance, some even in a state of perfection, without the service of man. It is written^[31] "La'asos Es HaShabbos" ("To make the Shabbos"), meaning that Israel makes the Shabbos, and also^[32] "Zachor Es Yom HaShabbos Lekadsho" ("Remember the Shabbos day to sanctify it"), meaning that Israel must sanctify the Shabbos. The idea is that Shabbos has two levels^[33]: one, that Shabbos is inherently sanctified, and two, that Israel adds to it through their service. Shabbos is the concept of pleasure (oneg), yet our Sages said^[34] "Whoever delights in the Shabbos," meaning one must bring pleasure to Shabbos, and as it says^[35] "You shall call the Shabbos a delight," meaning one must draw pleasure into Shabbos. Through the service of Israel, a higher pleasure is drawn into Shabbos. However, there is pleasure in Shabbos inherently, because Shabbos is inherently sanctified, and this is a complete pleasure. The general idea of Shabbos is that then there is completion in all of creation, as it says^[36] "Vayechulu HaShamayim VeHaaretz VeChol Tzeva'am" ("The heavens and the earth and all their hosts were completed"), and the Tzemach Tzedek explains^[37] that "Vayechulu" means completion. Thus, the pleasure of Shabbos (as it is inherently) is complete. This is why when Rosh Hashanah falls on Shabbos, there is not as much need to blow the shofar in the provinces. The shofar represents pleasure^[38], as explained in the maamar^[39] that shofar is related to "Shifru Ma'aseichem" ("Beautify your deeds")^[40] and "HaNoten Imrei Shefer" ("Who gives words of beauty")^[41] (and other expressions brought in the maamar), all of which refer to pleasure. Since everything Above is from you, in order for there to be pleasure (shofar) Above, it is accomplished through the shofar blowing of Israel. This is the case when Rosh Hashanah falls on a weekday. But on Shabbos, the pleasure is prepared (without the service of man), and the pleasure is complete (as above), so when Rosh Hashanah falls on Shabbos, the mitzvah of shofar is not as pressing (with all the excitement) as when Rosh Hashanah falls on a weekday, and therefore it is set aside due to the concern lest one carry it, etc.

4) In addition to the fact that through shofar blowing, pleasure (the aspect of shofar) is drawn Above (in Zeir Anpin, etc.), that what is Above is from you, through shofar blowing, pleasure (the aspect of shofar) is drawn into all the worlds, even into the world of Asiyah. As we say in the Rosh Hashanah prayers: "Veyeda Kol Pa'ul Ki Ata Pe'alto Veyavin Kol Yetzur Ki Ata Yetzarto Veyomar Kol Asher Neshamah Be'apo, etc." The AriZal explains^[42] that these three expressions refer to the three worlds of Beriah, Yetzirah, and Asiyah ["Neshamah Be'apo" refers to Beriah, "Yetzur" to Yetzirah, and "Pa'ul" to Asiyah], which encompass all the worlds. Therefore, on Rosh Hashanah, we say these three expressions because the drawing down of Rosh Hashanah is into all the worlds, even into Asiyah. This is why when Rosh Hashanah falls on Shabbos, the shofar is not blown, because even this matter, which is accomplished through shofar blowing—the drawing down of pleasure into all the worlds, even below—is accomplished on Shabbos by Shabbos itself. It is known that the drawing down of Shabbos is into all the worlds, even into Asiyah. As explained in many discourses (including those on Rosh Hashanah)^[43], the vitality of all the worlds, even of Asiyah, on Shabbos is higher than the vitality during the weekdays. On weekdays, the vitality of the worlds is from the letters of speech, but on Shabbos, their vitality is from the letters of thought. Thus, Shabbos affects all the worlds, even the physical world. It even causes a change in the nature of the unlearned^[44], that on Shabbos (by his nature) he cannot lie^[45].

What is unique about the Mikdash, where they would blow the shofar even when Rosh Hashanah fell on Shabbos, is that the pleasure (the aspect of shofar) drawn through shofar blowing in the Mikdash is even higher^[46]. The pleasure drawn through shofar blowing in the provinces is the pleasure that exists in Shabbos inherently, because Shabbos is inherently sanctified. Therefore, when Rosh Hashanah falls on Shabbos, the shofar is not blown in the provinces. But through shofar blowing in the Mikdash, an even higher pleasure is drawn, which does not exist in Shabbos inherently (similar to what was explained above regarding "Kol HaMe'aneg Es HaShabbos," that there is an aspect of pleasure not present in Shabbos inherently and is accomplished through the service of Israel). Therefore, in the Mikdash, they would blow the shofar on Rosh Hashanah that falls on Shabbos. This aspect is even higher than the pleasure of "Kol HaMe'aneg Es HaShabbos" (the service of Shabbos)^[47], and is drawn only on Rosh Hashanah through the service of shofar blowing.

5) The idea is (as explained in the maamar there^[48]) that in the pleasure of mitzvos, there are two types. The first is the pleasure from fulfilling the command of Hashem, "Asher Kidshanu BeMitzvosav Vetzivanu" ("Who sanctified us with His commandments and commanded us"), which is the same for all mitzvos, since the will is the same in all mitzvos, and therefore the pleasure from the will is also the same in all mitzvos. The second is the particular pleasure in each mitzvah, as each mitzvah has its own unique pleasure. The maamar explains that the particular pleasure in each mitzvah is higher than the general pleasure from the will that is equal in all mitzvos. This is a novelty in this discourse. Elsewhere^[49], it is explained that the particular intent in each mitzvah is lower than the general intent, but here it is explained that the particular pleasure is higher^[50]. The pleasure invested in the will (which is the same in all mitzvos) is a revealed pleasure, whereas the particular pleasure in each mitzvah has its source in the "source of pleasures," which is much higher than revealed pleasure, and from the source of pleasures, a ray is drawn to each level according to its specific nature. Based on this, the maamar^[51] explains the concept of shofar as pleasure ("HaNoten Imrei Shefer"), though at first glance, pleasure is only present when there are multiple details, and similarly, the pleasure in sound (song and musical instruments) is specifically when there is a combination of multiple sounds. Since the shofar is a single sound, how can there be pleasure in it? In practice, we see that the sound of the shofar does not contain pleasure; on the contrary, it arouses awe, as it says^[52] "Im Yitaka Shofar Ba'ir VeAm Lo Yecheradu" ("If a shofar is blown in the city, will the people not tremble?")^[53], and at Matan Torah it says^[54] "Vekol Shofar Chazak Me'od Vayecherad Kol HaAm Asher Bamachaneh" ("The sound of the shofar grew very strong, and all the people in the camp trembled"), and it says^[55] "Vayiru HaAm Vayanu'u Vaya'amdu Merachok" ("The people saw and trembled and stood from afar"), that due to the great and wondrous revelation in the shofar sound, they were in a state of nullification ("Vaya'amdu Merachok"), and awe and nullification are the opposite of pleasure. So how can we say that shofar is related to pleasure? The explanation (as in the maamar^[51]) is that the shofar is pleasure because it is the source of pleasures, which is higher than revealed pleasure. Therefore, no tangible pleasure is found in the shofar sound at all (and on the contrary, it inspires awe), because it is above revealed pleasure; rather, it is from the source of pleasures. From this level, all particular pleasures are drawn. This is the meaning of "shofar" as in "Shifru Ma'aseichem" ("Beautify your deeds"), "ma'aseichem" ("your deeds") in plural, that through shofar blowing, improvement and pleasure are effected in every individual deed, because the drawing from the source of pleasures is specifically in a way that divides into particulars. This is also the connection between shofar and Matan Torah, as we say in the Musaf of Rosh Hashanah, "Ata Nigleisa... LeLamed LeAmcha Torah Umitzvos... Uvekol Shofar Alehem Hofata" ("You revealed Yourself... to teach Your people Torah and mitzvos... and with the sound of the shofar You appeared to them"), for at Matan Torah, there was a revelation of the Essence, "Ana Nafshi Kesavis Yehavis"^[57], a drawing from the source of pleasures, which is above revealed pleasure, and from this was later drawn pleasure in the Ten Commandments, in each commandment individually ("On each commandment their souls departed"^[58]), the pleasure specific to that commandment, and afterward, this was drawn in even greater detail to teach Your people Torah and mitzvos, in each mitzvah individually.

6) Similarly, the shofar blowing of Rosh Hashanah is a drawing from the source of pleasures (above revealed pleasure). On Rosh Hashanah, all things return to their original state, and everything must be renewed from its source and root, up to the Essence and Being^[59]. So too, the covenant and connection between Hashem and Israel is renewed each Rosh Hashanah, as it says^[60] "Atem Nitzavim Hayom (Rosh Hashanah^[61])... Le'ovrecha Bivris Hashem Elokecha" ("You are standing today (Rosh Hashanah)... to enter into the covenant of Hashem your G‑d"), for the drawing down of the covenant (on Rosh Hashanah) is from the Essence, above all revelations. This is also understood from the two parables about shofar blowing brought later and attributed to the Rebbe Maharash^[62]: one from the Baal Shem Tov about the prince who, by crying out with a simple voice, the king recognized as the voice of his only son, and even though there were no words in the language of the king, nevertheless, this specifically renewed the bond between the king and his son; and the second from the chassidic sage Rabbi Levi Yitzchak of Berditchev^[63] (the well-known and famous Ohev Yisrael^[64]) about simple garments (which are lower than a simple voice), that by wearing specifically the simple garments, the bond between the king and his beloved was renewed. The point understood from these two parables is that the renewal of the covenant and connection on Rosh Hashanah through shofar blowing is not due to revelations [for in a simple voice there are not even words in the king's language, and certainly simple garments are lower than a voice], but rather, in a new way that never existed before^[65]. This is also the connection between shofar blowing on Rosh Hashanah and the shofar at Matan Torah [as brought in the Avudraham in the name of Rav Saadia Gaon among the reasons for the shofar blasts (the third reason), and as explained also in the aforementioned discourse in the parable from Rabbi Levi Yitzchak of Berditchev, that the shofar blowing of Rosh Hashanah is the same garment as at Matan Torah, "Vayehi Kol HaShofar"^[66]], for just as the shofar at Matan Torah was a drawing from the source of pleasures, up to the drawing of the Essence as above, so too, the shofar blowing of Rosh Hashanah, the renewal of the covenant on Rosh Hashanah, is from the Essence, and so too the renewal of the will for the existence of the worlds and for kingship that is accomplished through shofar blowing (the idea of "Crown Me over you"), since all things return to their original state, it is from the Essence. This is also why the blessing of Shofaros begins with the topic of Matan Torah, "Ata Nigleisa... Al Har Sinai LeLamed LeAmcha Torah Umitzvos," and concludes "Shomea Kol Teruas Amo Yisrael Berachamim" ("Who hears the sound of the shofar of His people Israel with mercy"), and before that, in the blessing of Zichronos, it concludes "Zocher HaBris" ("Who remembers the covenant"), which refers (primarily) to the covenant between Hashem and Israel, "Atem Nitzavim Hayom... Le'ovrecha Bivris Hashem Elokecha," and before that, in the blessing of Malchiyos, it concludes "Melech Al Kol Haaretz" ("King over all the earth"), which is accomplished through "Crown Me over you," as we say before that (in the verses), "Melech^[67] Yisrael Vego'alo" ("King of Israel and its Redeemer").

This is why in the Mikdash they would blow the shofar even when Rosh Hashanah fell on Shabbos, for since the idea of shofar blowing on Rosh Hashanah is to draw from the source of pleasures, which is above revealed pleasure (like the shofar sound at Matan Torah), and this level is higher than the pleasure of Shabbos (even the highest level of Shabbos), therefore, it is necessary to blow even when Rosh Hashanah falls on Shabbos. The reason they would blow only in the Mikdash and not in the provinces is because the drawing down of this level (the source of pleasures) depends on the place, and therefore, specifically in the Beis HaMikdash, where G‑dliness was revealed, and even the revelation in the Mikdash was invested^[69] in the stones of the building (and similarly in the Mishkan), it was possible to draw this level. Therefore, in the Mikdash, they would blow the shofar even when Rosh Hashanah fell on Shabbos, because this level (the source of pleasures) is higher than Shabbos, even than Shabbos as it was in the Mikdash and on Rosh Hashanah.

7) Just as it was in the Beis HaMikdash, so too it is in Torah. Since the destruction of the Beis HaMikdash, Hashem has only the four cubits of halacha in His world^[70]. Therefore, we recite the verses of shofar even when Rosh Hashanah falls on Shabbos, even in the Diaspora, for since Torah is like the Mikdash (and the one who blows and the one who hears^[71]—"You have no free person except one who engages in Torah"^[72] (for through proper Torah study, true freedom is achieved, similar to the time when the Beis HaMikdash stood)), therefore, through reciting the verses of shofar from Torah, we accomplish (a parallel to) what was accomplished through shofar blowing in the Mikdash. This is done with great joy, as explained in the discourse on Yom Tov of Rosh Hashanah that falls on Shabbos by the Previous Rebbe^[73], that the coronation of the King is with great joy. The pleasure drawn through shofar blowing in the Mikdash, and similarly through the verses of shofar (even in the Diaspora), is the simple pleasure, as explained at length in the discourse on Yom Tov of Rosh Hashanah that falls on Shabbos by the Rebbe Rashab^[74], about the pleasure that is like the day that is entirely Shabbos and rest for everlasting life^[75]. Since everything Above is from you (as above from the teaching of the Maggid), every Jew has the power to accomplish not only all matters of the order of creation (even the loftiest matters), but also to accomplish the simple pleasure, and that this should be drawn down even below, "Reign over the entire world in Your glory," etc., and certainly that He should be King of Israel (including) and its Redeemer, in the true and complete redemption through our righteous Moshiach, when they will blow even on Yom Tov of Rosh Hashanah that falls on Shabbos in the Beis HaMikdash and in Yavneh^[76], and it can be said that this will be in every place (for then all decrees will be nullified), speedily in our days, with great joy.

Summary

This maamar explores the unique spiritual power of shofar blowing on Rosh Hashanah, especially when it coincides with Shabbos. The Rebbe teaches that the mitzvah draws down new Divine pleasure and renewal for the year, and that Torah and mitzvos can access even the highest spiritual levels, even in exile.