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

B"H, 2nd Day of Rosh Hashanah, 5743.

Adon Olam Asher Malach BeTerem Kol Yetzur Nivra ("Master of the world, Who reigned before any creature was created").

In this, the Rebbe Rayatz, in his maamar beginning with these words^[1] (in the series starting with "Yom Tov Shel Rosh Hashanah SheChal Lihyot BeShabbat," where he explains in the first maamar^[2] that the coronation of the King is with great joy), points out that we must understand how kingship is possible before any creature exists, since kingship is specifically "over others," as it is said^[3] "there is no king without a people." Moreover, kingship is only over those who are comparable to the king—meaning the people must resemble the king. Not only is kingship (in humans) only over other people and not over animals (even if a person had a thousand times a thousand animals, he would not be called a king over them), but even among people, the people must have some connection and similarity to the king, as is known^[4] that "people" ("there is no king without a people") comes from the word "with him." So how is kingship possible before any creature exists? This is clarified by first citing the Shelah^[5] (and other sources^[6]) about the greatness of the praise "Adon Olam," to the point that "Adon Olam" in gematria equals "Ein Sof"^[7], meaning that "Ein Sof" is the highest level in G‑dliness, and even more so, it is above the concept of levels altogether, for the true concept of "Ein Sof" is in His very Essence. Based on this, the phrase "Adon Olam Asher Malach BeTerem Kol Yetzur Nivra" refers to the aspect of Malchus as it is rooted, so to speak, in His very Essence (the true concept of Ein Sof). And since His Essence is omnipotent, it is possible for Him to be King even without a people, before any creature exists.

2) This maamar, as mentioned, follows the maamar "Yom Tov Shel Rosh Hashanah SheChal Lihyot BeShabbat," where the concept of the shofar blowing on Rosh Hashanah is explained at length. The avodah of shofar blowing is a general matter that includes all the details of the avodahs of the entire year. For the concept of shofar blowing is, as our Sages say^[8], "Say before Me on Rosh Hashanah... Kingship, so that you make Me King over you... and with what? With the shofar." Since all the commandments from Above (mitzvos) are relevant only after He becomes King, as it says^[9] "Accept My Kingship first, and then I will decree upon you decrees," it follows that the avodah of shofar blowing, whose purpose is to make Me King over you, is the root of all mitzvos (avodahs) throughout the year. There it is explained that the idea of "make Me King over you" through shofar blowing is the drawing down of the will for kingship (similar to the coronation of a king in a court, which is done with great joy and tremendous self-nullification to the king, thereby arousing the king’s will to desire kingship). The reason why the avodah of Israel arouses in Him the will for kingship is because even before this, He has a will for it, but that will is concealed, and the avodah of Israel draws the will from concealment into revelation. The reason that there is a concealed will for kingship is because the will for kingship exists even before that (before the concealed will), which is the absolute will in His Essence. In truth, it cannot be said that the will for kingship existed previously (as we say regarding the concealed will, that even before the revealed will is aroused, the will exists in concealment), because in His Essence, nothing is concealed; everything there is in the ultimate simple unity. The idea of "make Me King over you" through shofar blowing is not only to draw the will for kingship from concealment to revelation, from the will as it is included in concealment in the Infinite Light before the tzimtzum (in the aspect of revelation to Himself), but rather, through this, there is also a drawing from the absolute will in His Essence, for this will is, so to speak, the Essence itself (and it cannot be said about it that it is included in concealment). This drawing on Rosh Hashanah is through "make Me King over you," the will for kingship, and from this comes the will for mitzvos (decrees), for the main concept of mitzvos is the will from Above. As explained elsewhere^[10], the reason mitzvah observance must be done specifically in detail and precisely (as we were commanded) is because in will, it matters that every detail is as desired.

Part 2

3) The maamar (beginning with "Adon Olam"^[11]) explains that through the performance of mitzvos, the vessels of Zeir Anpin are built, and also the drawing of light into the vessels of Zeir Anpin. This concept is also relevant to the beginning of the series "Yom Tov Shel Rosh Hashanah SheChal Lihyot BeShabbat," where in the Beis HaMikdash they would blow the shofar but not in the provinces^[12], as explained in the maamar of the Tzemach Tzedek^[13] (upon which the maamar said on Erev Rosh Hashanah is based), that the reason for not blowing the shofar in the provinces when Rosh Hashanah falls on Shabbos is because our mitzvos are so that through our arousal from below, there is an arousal from Above; through the performance of mitzvos by man, the mitzvos Above are accomplished (the 248 positive commandments correspond to the 248 limbs of the King^[14]). Similarly, with the mitzvah of shofar blowing, its purpose is to effect the "shofar" Above, and therefore, on Rosh Hashanah that falls on Shabbos, we do not blow (in the provinces), because on Shabbos, the "shofar" Above (the aspect of pleasure) is present even without man's avodah, by virtue of Shabbos, which is inherently sanctified^[15]. In the Beis HaMikdash, however, they would blow even on Rosh Hashanah that falls on Shabbos, because in the Mikdash, which is the "gate of heaven"^[16], there was the power to effect an even higher level of pleasure (as explained at length in the maamar of Erev Rosh Hashanah). This idea, that the mitzvos Above are accomplished specifically through the performance of mitzvos by man, applies to all levels and all partzufim of the entire order of Hishtalshelus, as taught by the Maggid^[17] in his commentary on the Mishnah^[18]: "Know what is Above you"—all that is Above is from you. The aspect of pleasure (shofar) Above is accomplished (as mentioned) through the performance of the mitzvah of shofar blowing, and the aspect of intellect Above (which is tefillin, as is known^[19] that the four parshiyos are the four intellects) is accomplished through the mitzvah of tefillin, for by a person putting on tefillin, he causes the Holy One, blessed be He, to put on tefillin^[20]. The same applies to the middos (of Zeir Anpin), for by a person below fulfilling the mitzvos of "And you shall love Hashem your G‑d" and "You shall fear Hashem your G‑d"^[21] (for love and awe are the root of all mitzvos^[22]), the structure of Zeir Anpin is accomplished, and the same applies to Malchus, for the building of the world of speech (Malchus) is accomplished through the speech of man below in words of Torah and prayer. This is the content of mitzvah observance (according to these maamarim), for the aspects Above are generally in the number 248 (the 248 limbs of the King), and the building of all the aspects Above is through the fulfillment of the 248 positive commandments (by man), as it says^[23] "And you shall do them," "atem" (you) is written, "Above I consider it as if you made Me"^[24].

4) However, it is known^[25] that the elevation in mitzvah observance is when the observance is because it is the command of Hashem (as in the blessing on mitzvos: "Who sanctified us with His commandments and commanded us"), and not because of the reason^[26] or the segulah within them, including even the reason that through mitzvah observance, the mitzvos Above are accomplished. The explanation is that in mitzvos (the will and command from Above that Jews fulfill mitzvos), there are two aspects: the reason and cause for the command, from which the existence of the mitzvah (the command) is formed, which is a result of the reason. Afterwards (after the command from Above), comes the performance of the mitzvah by the person who fulfills them. In this, there are two general approaches: one is to fulfill it for the purpose of the command (to complete the reason for the command), and the second is to fulfill it in a higher way, where his mitzvah performance creates, so to speak, a new will, infinitely higher than the will that is a result of the reason. Since Israel are rooted in the Essence (above will), "Israel and the King are alone,"^[27] therefore, when a Jew fulfills a mitzvah, he can create a new will that did not exist before. Similarly, there are two interpretations in the saying of our Sages^[28] "It is a pleasure before Me that I said and My will was done."^[29] The first is that through mitzvah observance, the will (the command) that existed initially is fulfilled. The second is that through the mitzvah observance of Israel (in the second manner), a new will is created (as explained elsewhere^[30] in the interpretation of "they do the will of their Maker"^[31], that "they do" means they create a new will). Accordingly, what is explained in the above discourses, that the purpose of mitzvos is to accomplish the mitzvos Above, is the first approach to mitzvah observance, fulfilling the will that is a result of the reason, to build the entire order of Hishtalshelus, the 248 limbs of the King [and even within this, two aspects: a) the reason and cause (of the will)—that the mitzvos Above should be formed; b) the result—the will that Israel should fulfill the mitzvos below]. But the performance of mitzvos because Israel are rooted in the Essence is to create a new will. This is what is explained in many discourses^[25], that the elevation in mitzvah observance is when the observance is because it is the will (command) of Hashem, and not because of the reason (including the reason that through mitzvah observance, the mitzvos Above are accomplished), for this will is above reason. Performing mitzvos (from this will) is not to effect matters Above, but rather, "mitzvah" means connection and union^[32], the unification of Israel with the Master of the will, up to unification with the Essence. As the Alter Rebbe said^[33]: "Ich vil gor nisht, ich vil nit dayn Gan Eden, ich vil nit dayn Olam HaBa, ich vil mer nit az dich alein" (I want nothing at all, not Your Gan Eden, not Your World to Come, I want nothing but You alone).

Part 3

5) Based on this, we can also understand what is explained in the above discourse of the Tzemach Tzedek^[34], that the particular pleasure in each mitzvah, the unique pleasure in every mitzvah, is higher than the general pleasure and will that is equal in all mitzvos, and its source is from the "source of pleasures" (which is above the revelation of pleasure). At first glance, this seems to contradict what is explained in many discourses^[25] that the general intent in all mitzvos equally ("and commanded us") is higher than the particular intent of each specific mitzvah. The explanation is that in the above discourse of the Tzemach Tzedek, the discussion is about the will in mitzvos as it is a result of the reason, in order to form the mitzvos Above. There it is explained that in mitzvos there are two aspects: the general aspect in all mitzvos equally, and the particular aspect in each specific mitzvah. Both are within the will that is a result of the reason. At the beginning of its drawing down, it is a general will that the matters Above should be accomplished through the mitzvah observance of man, and from this is drawn afterwards (lower down) a particular will for each specific mitzvah, so that through its fulfillment, the corresponding mitzvah Above is accomplished (through the shofar below, the shofar Above, and so with other mitzvos). Therefore, it says there is an advantage in the particular pleasure (and even its root is specifically in the source of pleasures), because the intent in this will is to accomplish the mitzvos (the particular matters) Above, and this is done specifically through the particular action of each mitzvah. What is explained in many discourses, that the general intent in all mitzvos equally is higher, is because there the discussion is about the will that Israel create and accomplish through their avodah, and from this will, the manner of mitzvah observance is to create a will, a general intent.

6) The two aforementioned approaches to mitzvah observance [because and in the manner of the command from Above, and the innovation accomplished by Israel] are, of course, also present in the mitzvah of shofar blowing. Even the particular aspect of the shofar (from the command) is above measure and limitation. Even though the mitzvah of shofar blowing has a specific measure (as with most mitzvos^[35]) regarding the number and types of sounds^[36], its content and intent is the avodah that is above measure and limitation, as is known^[37] that the concept of shofar blowing is the cry from the depths of the heart, above the measure and limitation of intellect, the aspect of "with all your might." Even more so is the shofar Above (which is accomplished through the shofar blowing of man), which is above measure and limitation, for the shofar Above is the "source of pleasures," above even particular pleasure, as explained at length in the above discourse of the Tzemach Tzedek. Thus, even though the concept of shofar blowing as it is from the command from Above is in the aspect of infinity [and the command from Above is the arousal from Above and the empowerment for the avodah of shofar blowing to be in the manner of "with all your might"], nevertheless, since Israel are rooted in the Essence, they have the ability to create a new will and matter, the drawing down of the absolute will in His Essence, which is, of course, even higher than the "source of pleasures." As explained at the beginning of the maamar, the idea of "make Me King over you" through shofar blowing is the drawing down (also) from the absolute will in His Essence.

7) It can also be said that this is why shofar blowing begins specifically with a simple sound, as explained at length in the Siddur in the discourse "LeHavin Inyan Tekias Shofar Al Pi Kavanat HaBaal Shem Tov," that this simple sound arouses the simplicity (and essential simplicity) of Israel, and the simplicity of Israel is one with the simplicity of the Essence^[38]. This is also one of the reasons for the great effort of the Baal Shem Tov [even before he was revealed as the Baal Shem Tov] that simple people, even children, should say "Baruch Hashem" and the like [and this detail (of the Baal Shem Tov's conduct) was transmitted to us by our Rebbeim^[39], meaning it is a directive and empowerment for everyone], because when a simple person says "Baruch Hashem" and the like, his intent is to the Essence^[40] (as is known^[41] that when the Name of Heaven is fluent in everyone's mouth, it refers to the Essence). Similarly, in mitzvah observance, the mitzvah observance of a simple person is not because through his observance, the mitzvos Above are accomplished, for a simple person does not know (yet) what is Above, what is below, or what is in the four directions, but rather because of the command, "Who sanctified us with His commandments and commanded us." This is the concept of the simple sound of shofar blowing, that after all the understanding of the elevation accomplished through mitzvah observance, that through the mitzvah observance of man, the mitzvos Above are accomplished, and as with the mitzvah of shofar blowing, through it the shofar Above is accomplished, the ultimate perfection is to fulfill the mitzvah simply [and it can be said that this is like "the beginning is wedged in the end." Just as the beginning of avodah (before intentions are relevant) is in simplicity, so too is the completion and seal (perfection) of avodah], and through this, one draws down and becomes one with the simplicity of the Essence.

Part 4

8) Based on this, we can also understand what is explained in the discourses of the Rebbe Maharash^[42] (whose theme is "Lechatchila Ariber"^[43])—two parables about shofar blowing. The first parable, from the Baal Shem Tov, is about a prince who went on a long journey until he forgot even his native language and began to cry out with a simple sound (in the parable, it says "a loud voice," but in the explanation, it says "a simple sound"^[44]) so that his father would recognize him by the unique tone of his voice. The second parable, from the chassidic rabbi R. Levi Yitzchak of Berditchev^[45], is about garments when the king was in the forest (which are not royal garments at all^[46]), as explained there at length. At first glance, this is puzzling, for it is known that on Rosh Hashanah, one must be careful not to mention undesirable matters or descriptions, which is why we do not say viduy, etc., on Rosh Hashanah^[47], and we must speak only of the virtues and praises of Israel. Yet here, shofar blowing on Rosh Hashanah is explained with these parables, most details of which seem to be the opposite of praise^[48] [and for this reason, in the maamar of Erev Rosh Hashanah, I was careful to mention and discuss only the essential point of these two parables, not the details]. Even though the above maamar (where these two parables are explained in detail) was said on Shabbos Parshas Tavo and not on Rosh Hashanah^[49], nevertheless, these parables are an explanation about shofar blowing on Rosh Hashanah. The very wonder at this proves that all the details of these parables are (in their inner meaning) for praise^[50].

This can be understood based on the well-known idea that shofar blowing is specifically with a simple sound, because on Rosh Hashanah it is "to bring you into the covenant of Hashem your G‑d"^[51], and this covenant is the essential connection between Hashem and Israel (passing together between the pieces), to be truly one^[52]. Since this connection is the connection of the essence of the soul with the Essence, the simplicity of the essence of the soul with the simplicity of the Essence^[53], therefore, the remembrance of the covenant and connection is specifically through a simple sound (not clothed in letters)^[54], because letters (even the highest letters) are a limitation, and the remembrance of the covenant and connection of the simplicity of the essence of the soul with the simplicity of the Essence is specifically through a simple sound. This is why the parable about shofar blowing is of a prince who forgot even the language, for this forgetting is for the good. Since letters (language) are limiting, to reach the aspect of simplicity, one must forget the language. Similarly, our Sages^[55] say that Rav Zeira fasted a hundred^[56] fasts to forget the Babylonian Talmud so that he could learn the Jerusalem Talmud, and like the pillar between Gan Eden HaTachton and Gan Eden HaElyon, whose purpose (as explained in Torah Or^[57]) is the forgetting and nullification of the comprehension and vision of the lower Gan Eden, so that one can receive the revelation of the higher Gan Eden. Just as in Gan Eden, the comprehension of the lower Gan Eden confuses the comprehension of the higher Gan Eden, so too (and all the more so) in the revelation of the aspect of simplicity that is completely above comprehension, all comprehension (even the highest) confuses the revelation of simplicity. As explained in Ataret Rosh^[58] regarding the opinion^[59] that mitzvos do not require intention (meaning mitzvos must be performed with acceptance of the yoke, without reason or intention), at first glance, why should it matter if one adds intention^[60]? It is explained^[58] that intention diminishes the light, so to speak, in the very acceptance of the yoke of mitzvos, which is not so much an acceptance of the yoke. The intention (and reason) for the mitzvah, even at the highest level, is a form and limitation, whereas the mitzvah performed with acceptance of the yoke is rooted in the simple will and pleasure, and the reason weakens, so to speak, the force and clarity of the essence of the mitzvah. From this, it is also understood regarding the simple sound of shofar blowing, that there must be forgetting and nullification of language, for only through this does one reach the aspect of simplicity.

9) Similarly, in the second parable about garments, even though garments are for honor and glory, like royal garments (and fine garments in general), they are measured and limited. In the explanation, the garments are Torah and mitzvos, for mitzvos are garments as explained in Tanya^[61], and as is also understood from what Hashem said to Avraham Avinu, "Come, clothe My garments"^[62], and Torah is also a garment, as it says^[63] "Hashem has donned strength as His belt," and "strength" refers to Torah^[64]. Since the avodah of Rosh Hashanah is the connection of Israel with His Essence as He is above the aspect of King (for on Rosh Hashanah, we must make Him King, "make Me King over you"), and certainly above the aspect of decrees (which come after He is already King), to reach this, there must be nullification of the garments of mitzvos (as explained above regarding the forgetting and nullification of language). Therefore, the parable about shofar blowing is specifically about simple garments, for these garments indicate the connection with His Essence as He is above the aspect of King^[65], as explained at length in the parable that these garments are when the king was in the forest before he was returned to his throne, and in the explanation, it is explained that these garments are those at the time of Matan Torah, when we crowned Him with the shofar before Matan Torah itself, meaning before (above) He became King.

10) Even though the expressions used there (in the parable and its explanation) in their simple sense do not speak of the praise of Israel, it is stated in the maamar that this parable is from R. Levi Yitzchak of Berditchev, and it is well known and famous in all worlds that R. Levi Yitzchak was a lover of Israel and an advocate for every Jew, always judging every Jew favorably and in the manner of "Lechatchila Ariber." Therefore, when it is stated in the maamar that this parable is from R. Levi Yitzchak, it is understood simply that all the expressions used there are for the good. This is his approach regarding the Jewish people, as is known from his interpretation of the verses at the beginning of Yeshayahu, where there are descriptions of the Jewish people that seem, on the surface, to be negative, but R. Levi Yitzchak interprets them as indicating the praise of Israel [as is also evident from the fact that these descriptions are in the book of Yeshayahu, who is the prophet of salvation, as his name Yeshayahu comes from the word "salvation"^[66]], and not only that, but they are the highest praises, unparalleled in any other description of praise. It can be said, based on what is known^[67] in the interpretation of our Sages^[68] that "judgment is exacted from a person with or without his knowledge" (and similarly in the Mishnah's expression^[69] "judgment and accounting"), that when a person issues a ruling about another, he is also ruling about himself. Therefore, the ruling of R. Levi Yitzchak regarding the above descriptions in Yeshayahu is also a ruling regarding the descriptions in his own teachings and parables.

11) Especially since this has already occurred, and there is a precedent^[70], as told in the Gemara^[71], where they said expressions that outwardly seem negative, but in truth, all were blessings, and the reason they blessed him in such a manner is as the Tzemach Tzedek explains^[72], because a blessing in this manner is from the aspect of "hiddenness," and blessings from "hiddenness" are higher and their effect below is even stronger (with great force). As the Gemara says, they blessed him to have children, etc., the drawing and revelation of the power of the Infinite^[73] in "the generation of the upright shall be blessed." This explanation (that they blessed in such a manner because the blessing is from the aspect of hiddenness) is said by the Tzemach Tzedek to be "more likely the simple meaning." Previously, it was brought (regarding the blessings in Parshas Bechukosai) that it is the opposite of blessing, but that refers to the other side. Afterwards, a higher explanation is brought^[74], that the reason the blessings were said in such a manner is to sharpen the mind. Even according to this explanation, the blessing in this language is not simple and revealed, for to grasp the true meaning requires sharpness of intellect. But then it concludes that the reason the blessings were said in such a manner is not a deficiency, G‑d forbid, but on the contrary, because the blessings are higher. And about this explanation, it is said that it is "more likely the simple meaning," that these expressions are blessings in their simple sense, even in the world of pshat. After the Tzemach Tzedek opened this path, especially since he taught and gave it in Torah as a directive^[75], it became a directive and empowerment for everyone, to interpret and reveal the blessing even in expressions and matters that outwardly seem negative, and on the contrary, these blessings are the highest, and in their simple sense, in revealed and visible good. This power (to draw down all matters in revealed and visible good) is present throughout the year, and especially on Rosh Hashanah, when we crown the King with great joy (as cited above from the Rebbe Rayatz), for joy breaks all boundaries^[76]. All the more so on Rosh Hashanah that falls on Shabbos, when all the drawdowns accomplished through shofar blowing are accomplished by Shabbos itself, for on Shabbos, the aspect of simple pleasure is drawn down, as explained at length in the series "Yom Tov Shel Rosh Hashanah SheChal Lihyot BeShabbat" by the Rebbe Rashab^[77].

12) This is "Adon Olam Asher Malach BeTerem Kol Yetzur Nivra," and the Rebbe Rayatz explains in his maamar (as cited at the beginning of this maamar) that "Adon Olam" in gematria equals "Ein Sof," referring to Malchus as it is in His Essence, the absolute will in His Essence. There it is explained^[78] that in the absolute will in His Essence, there is no concept of the elevation of feminine waters at all. Nevertheless, as above, and the maamar "Adon Olam" comes (as mentioned) following the maamar "Yom Tov Shel Rosh Hashanah SheChal Lihyot BeShabbat," where the concept of shofar blowing on Rosh Hashanah is explained (the avodah that includes all the details of the avodahs of the year), that the avodah of Israel accomplishes not only the building of Zeir Anpin (and all the aspects and partzufim of the entire Hishtalshelus, as explained at length above), and not only does it arouse in the Infinite Light before the tzimtzum the aspect of revealed will (in the aspect of revelation to others) and also the aspect of concealed will (in the aspect of revelation to Himself), but even more, since Israel are rooted in the Essence, they draw down even from the absolute will in His Essence, the aspect of "Adon Olam" in gematria "Ein Sof"^[79]. This drawing is (primarily) below in the physical world of action, and specifically in physical matters. In addition to the judgment on Rosh Hashanah regarding the drawing down of G‑dliness, "judgment for the G‑d of Yaakov"^[80], the main judgment on Rosh Hashanah is regarding physical blessings^[81], and Israel merit in both matters, both in spiritual and physical blessings—children, life, and abundant sustenance. As mentioned, the main aspect of Rosh Hashanah is the drawing down in physicality, "He effects salvations in the midst of the earth"^[82], for the drawing down of salvations (in all its meanings) should be in a manner of "effect," for the word "effect" indicates specifically a physical action, even more than "making," and specifically in the midst of the earth^[83], in the lowest possible place. Simply, this means that every Jew is written and sealed in the book of the completely righteous^[84], for "Your people are all righteous"^[85] (completely righteous), immediately for life^[84] and immediately for redemption^[86], that every Jew will go from exile to the true and complete redemption, as it says in the haftarah of Rosh Hashanah^[87] "a great congregation will return here," which includes every single Jew, as explained at length in the haftarah of Rosh Hashanah, and with great joy, as above, that the coronation of the King is with great joy, and "eternal joy shall be upon their heads"^[88], in the true and complete redemption through Moshiach Tzidkeinu, very soon.

Summary

The Rebbe explains that the essence of Rosh Hashanah is crowning Hashem as King, rooted in the soul’s bond with G‑d’s Essence. Through simple mitzvah observance, especially shofar, Jews draw down infinite Divine will, transcending all limits and revealing the deepest unity between Israel and G‑d.