009 —מאמרים מלוקט חלק א - יום ב' דראש השנה, ה'תשמ"ז

B"H, 2nd Day of Rosh Hashanah, 5747.

Tiku BaChodesh Shofar BaKeseh LeYom Chageinu etc.

In this, the Rebbe Rayatz, our Nasi, explains in his maamar on this verse from forty years ago (and after forty years a person attains the understanding of his teacher)^[1][2][3], that our Sages say about the verse: "Which festival is it that the month is covered in?"—this refers to Rosh Hashanah. "BaKeseh" (covered) is the concealment of Hashem, and "Hashem" refers to the Sefirah of Malchus. "Keseh" means covering, and Rosh Hashanah is called "Keseh" because on Rosh Hashanah, the Sefirah of Malchus is concealed and hidden in its essential state, etc. (Perhaps we can add a simple connection to the phrase "the festival when the month is covered": "month" simply means the moon, and it is known that the moon represents the Sefirah of Malchus.) Therefore, the main service of Rosh Hashanah is the building of Malchus, as our Sages say: "Say before Me verses of Kingship so that you will crown Me over you," and to draw down the aspect of Malchus is through the blowing of the shofar, as it says, "Tiku etc." It is known that the Baal Shem Tov (in Keser Shem Tov) notes that the verse should have said, "Blow the shofar in the month." The Baal Shem Tov explains that a person should always be in a state of renewal, meaning to renew good deeds so that they are not just a fixed routine. This can be further explained: since this verse refers to a fundamental and general matter—Rosh Hashanah and crowning Hashem as King—it contains a fundamental and general lesson for the overall service of every Jew: that one's service must be with renewal, so that every time, every moment, and in every matter he does, he should do it as if it is truly something new^[4][5][6][7]. (Perhaps we can add further: this is also the meaning of the word "Tiku"—from the root of strength and firmness^[8], that one should embed himself with the greatest strength and firmness, without any changes in his service, until he embeds himself in an eternal way, so that every moment of his service is something new.) This also explains the connection to what is stated earlier in the Baal Shem Tov's teaching, that a miracle is when something happens for the first time, but when it happens again, it is called "nature"—meaning that in truth, everything is a miracle. This is connected to the Baal Shem Tov's teaching that everything in the world is renewed at every moment, and what is called "nature" is only because the renewal already happened previously (and is not happening now for the first time). By contemplating this idea—that everything is truly a miracle and something new—this gives one the strength that every aspect of his service should be done as something truly new.

He continues in the maamar (from 5707) that "Keseh" also means a set time or appointed season^[10], that there is a limited time and season to draw down the aspect of Malchus. We can explain the connection of this idea (Keseh as a time and season) to Rosh Hashanah, based on the well-known teaching of the Maggid (brought in the discourse of the Alter Rebbe printed in the Siddur with Chassidus, written by his son and successor, the Mitteler Rebbe)^[11], that time is a creation. From this we understand that just as on Rosh Hashanah there is a renewal in the creation of the entire world, as it says, "This is the day of the beginning of Your works, a remembrance of the first day"^[12], so too on Rosh Hashanah there is a renewal of the very existence of time and space (since time and space are the definitions of the world^[13]). The idea is as follows: it is known (in Likkutei Torah, etc.) that the world was created on the 25th of Elul^[14][15], and Rosh Hashanah is the sixth day of creation, the day Adam was created. So why is it called "the beginning of Your works, a remembrance of the first day"? It is explained^[14] that although the entire world was created in the very first moment of the six days of creation, as it says, "In the beginning, G‑d created the heavens and the earth"^[16], and certainly at that time the definitions of time and space were created (which are the definitions of the world, as above), nevertheless, the completion of creation was specifically on the sixth day, the day Adam was created. Therefore, only this day is called "the beginning of Your works, a remembrance of the first day." This also explains why this day is called simply "Keseh"—a time and season—because although the creation of time and space happened in the first moment, nevertheless, on this day is the completion of the creation of the definition and existence of time (and space), because this is the day Adam was created. Adam brought completion to all of creation by drawing down G‑dliness (His Kingship) into creation^[17], as Adam is called "Adameh LaElyon" (I will resemble the Supreme)^[18], drawing down His G‑dliness below to make for Him a dwelling place in the lower realms, within the definitions of time and space.

Just as this happened the first time, when Adam brought completion to all of creation—including time—so too it is every year through the service of every Jew, who is also called "Adam" because of "Adameh LaElyon"^[19]. That is, every Jew, through his service, draws down G‑dliness below. In fact, Adam was created alone to teach that whoever sustains one Jewish soul is as if he sustained an entire world^[20]; that Adam was created alone, "Adameh" to the Unique One of the world (the level of "Yachid," which is higher than "Echad"^[21]), is because of one Jewish soul.

The explanation of the matter (that the drawing down of His Kingship on Rosh Hashanah is connected specifically to a set time and to the service of Israel) is as follows: it is known^[22] that the ultimate purpose of creation is to make for Him a dwelling place in the lower realms, meaning that the revelation of G‑dliness below (His dwelling) should be specifically within the definitions of the lower realms, within time and space, and the making of this dwelling is through Israel. For this reason, the drawing down of Malchus on Rosh Hashanah is specifically within the definitions of time and specifically through the service of Israel^[23]. This is what it says^[24]: "You have distinguished Hashem today," and the Tzemach Tzedek^[25] and the Rebbe Maharash (in the discourse of the year 5630)^[26] explain, "Lechatchila Ariber"^[27], that "ha'amarta" has three meanings, and the first (and main) is praise and delight, and "today" refers to Rosh Hashanah^[28]. That is, "ha'amarta hayom" refers to drawing down delight on Rosh Hashanah. As explained elsewhere^[29], this is also why the shofar of Rosh Hashanah represents delight, as "shofar" comes from "shapru ma'aseichem" (improve your deeds)^[30]. From this we understand that the main service of Rosh Hashanah is to complete the delight and desire Above to make for Him a dwelling place in the lower realms, and this is accomplished through the service of Israel, specifically through "ha'amarta" (distinguishing Hashem).

He continues in the maamarim^[31] that the building of Malchus—which is on Rosh Hashanah, as explained in the writings of the Arizal^[32]—is accomplished through the service of "crown Me over you." For this, there must be the removal of all concealments and obstructions, etc. We can explain the continuation of these matters with what was explained earlier: since on Rosh Hashanah Malchus is concealed and hidden, the service of "crown Me over you" is through first removing the covering and concealment. This includes removing all distractions [including bodily distractions, so that there should be a speedy and complete healing, etc.], and on the contrary, it should be in a manner of "double comfort"^[33]. After first removing the concealments and obstructions (which is the refinement of the vessel), the service must be with will (through which the strength of the light is much greater than the drawing down through the refinement of the vessel), as explained in the maamar^[34], that this is the simple acceptance of His Kingship, which is specifically with will, and "His Kingship they accepted upon themselves with will"^[35][36]. Through the service of removing the concealments and obstructions, and the service of accepting His Kingship with will, the building of Malchus is accomplished, until its completion—unity of Havayah and Elokim, unity of light and flow, until even the concealment of the name Elokim (the aspect of Malchus) itself shines. This is the meaning of Malchus being built as a "partzuf" (full stature), and the advantage of Malchus as a partzuf (over just a point) is that it is in a state of revealed light, as explained at length in the continuation there.

He continues there^[37] that this is also the explanation of the wording of the blessing of Shofaros: "Who hears the sound of the teruah of His people Israel with mercy." Teruah represents the breaking of materiality and ego, through which Malchus is brought to a state of revealed light. Therefore, when Rosh Hashanah falls on Shabbos (as the first day of Rosh Hashanah in this year's calendar), we do not blow the shofar^[38], because on Shabbos the service is not in the manner of breaking and refining, as separating is forbidden on Shabbos^[39]. The reason is that on Shabbos there is the completion and true reality of physicality, and in this there is no need for the service of refinement, etc. He continues: nevertheless, in the Temple they would blow the shofar even on Shabbos, because in the Temple, existence is as it should be, in the most select place, meaning that the physical is as it ought to be, and therefore in the Temple they would blow even on Shabbos, as it is not a matter of refinement but rather a higher completion in the perfected physical. Perhaps we can add, based on the known teaching^[40], that in the Holy of Holies, the place of the Ark was not measured, meaning that there was both measurement and limitation—ten cubits in every direction^[41], and similarly, the Ark itself had measurement and limitation—two and a half cubits its length, one and a half its width, and one and a half its height^[42]—and at the same time, it was not measured, because existence is as it should be, so that the measurement itself is without limitation.

We can say that in the inner dimension, the same drawing down that was accomplished through the shofar blowing in the Temple (on Shabbos) is drawn down everywhere and at all times. Just as when we do not blow the shofar when Rosh Hashanah falls on Shabbos, nevertheless, through the recitation of the verses of Malchuyos, Zichronos, and Shofaros, the same drawing down that was accomplished in the Temple is achieved, and the recitation of these verses everywhere and at all times draws down the complete building of Malchus, as is also evident from the fact that the verses we recite (everywhere and at all times) are specifically ten, corresponding to the ten Sefiros from which the building of Malchus is accomplished^[43], meaning that through the recitation, a complete building is accomplished, etc. Similarly, we can say even more: that everywhere and at all times, the same drawing down accomplished through the shofar blowing in the Temple is achieved. The explanation is as follows: it is known from our Sages^[44][45] on the verse "And I will dwell among them"—it does not say "in it" but "among them," meaning within every Jew. Thus, within every Jew there is the aspect of the Temple mentioned above (where they would blow even on Shabbos). Moreover, this verse ("And I will dwell among them") is said (simply) about the Mishkan that Moshe made, which is eternal, like all the works of Moshe that are eternal^[46]. Especially based on what is explained in Tanya^[47], that there is a level of Moshe within every Jew, which penetrates him through and through. And especially since within every Jew there is also the aspect of the Ark mentioned above (not measured), which is the innermost point of the heart, as explained in Likkutei Torah and the discourses of the Mitteler Rebbe^[48]. Thus, every Jew has the power on Rosh Hashanah that falls on Shabbos to elevate the physical even higher than the ultimate completion that was in the Temple, as through the shofar blowing in the Temple. Especially based on what is brought in the continuation of the maamarim^[37] from the Zohar^[49], that on Shabbos there is an extension of this point, meaning a complete building of the Sefirah of Malchus in a state of revealed light. Especially based on what is explained in the well-known continuation^[50], that every Shabbos is a taste of the future. From all this, it is understood that through the service of Israel in the matter of "Tiku BaChodesh Shofar BaKeseh LeYom Chageinu" on Rosh Hashanah, we effect Above the building of Malchus in the ultimate completion, until this is drawn down below in this physical world, as explained in the continuation of the maamarim^[37], that the true service is that even the physical existence is a vessel for the Infinite Light, and this is "Ala Elokim BiTeruah"^[51] (Elokim ascends with the teruah)—the elevation of the name Elokim, meaning the measurement and limitation of the world that was created specifically by the name Elokim (as it says, "In the beginning, Elokim created"), and the degree of elevation is that it is included in the name Havayah, and even the name Havayah ascends with the sound of the shofar, which is the unity of Havayah and Elokim, meaning a new effect in both the name Havayah and the name Elokim. May it be His will that all the above matters be drawn down for us, and this includes simply that there should be a good and sweet inscription and sealing for life in the book of the truly righteous^[52], and in the future, the righteous (the truly righteous) will return in repentance^[53], with the true and complete redemption through Moshiach Tzidkeinu, as explained in the continuation there^[54], that "Teruah" is Yaakov and David, David the King Moshiach, Moshiach Tzidkeinu, speedily in our days, literally.

Summary

The Rebbe teaches that Rosh Hashanah is a time of renewal, when we build Malchus through shofar and Divine service. This draws G‑dliness into the world, uniting the finite and infinite, and prepares for the ultimate redemption through Moshiach.