044 —מאמרים מלוקט חלק ד - ש"פ נצבים-וילך, כ"ה אלול, ה'תשט"ז

B"H, Shabbos Parshas Nitzavim-Vayelech, 25 Elul 5716.

Atem Nitzavim HaYom Kulchem Lifnei Havayah Elokeichem Rosheichem Shivteichem etc. MeChotev Eitzecha Ad Sho'ev Meimecha ("You are all standing today before the L‑rd your G‑d, your heads, your tribes, etc., from the hewer of your wood to the drawer of your water").

(Unedited transcript)

Behold, this Torah portion is always read before Rosh Hashanah.^[1] It is hinted at in the word "HaYom" (today), which refers to Rosh Hashanah, as our Rebbe received from his teacher, the Maggid, and he from the Baal Shem Tov, that "the day" refers to Rosh Hashanah,^[4] which is the Day of Judgment. As it is written, "And it was on the day," which is translated as "the day of the great judgment," meaning Rosh Hashanah is the day of judgment and justice. This is the blessing: "Atem Nitzavim HaYom Kulchem"—you are all standing today, from your heads and tribes to the hewer of your wood and the drawer of your water, standing firm and upright,^[6] meaning you are meritorious in judgment.

2) The Midrash says^[7] on the verse "U'Lekachtem Lachem BaYom HaRishon" ("And you shall take for yourselves on the first day"), as it is written, "Ya'aloz Sadeh V'Chol Asher Bo" ("Let the field and all that is in it rejoice"), this refers to the world, and all that is in it refers to the creatures, etc. Before whom? Before Havayah. Why? Because He comes on Rosh Hashanah and Yom Kippur to judge the world with righteousness and the nations with fairness.^[11] We need to understand: what is the joy of "Ya'aloz Sadeh V'Chol Asher Bo" from the judgment? Is this not a day of judgment? Would it not be better if there were no judgment at all? Even more puzzling, our Sages said^[12] that even if the whole world tells you that you are righteous, you should see yourself as wicked. And they also said^[13] that three books are opened on Rosh Hashanah: the righteous are immediately inscribed for life, the wicked, etc. So how can one be joyful? Furthermore, it is written^[14] "for the judgment is G‑d's," and about the Jewish people it is said^[15] "who have G‑d close to them," as it is written^[16] "You are children to the L‑rd your G‑d," and "for the sake of my brothers and friends," yet a relative is disqualified from judging.^[18] Also, what does it mean "He will judge the world with righteousness"—what is the meaning of "with righteousness," and why specifically the word "Tevel" (the world)?

However, the matter is as follows: Our Sages said in the Midrash^[19] that all sevenths are beloved. Among days, the seventh is beloved—the Shabbos, as it is written^[20] "And G‑d blessed the seventh day and sanctified it." (Our Sages said^[21] He blessed it with manna and sanctified it with manna, and also^[22] with the radiance of a person's face, which is not the same on weekdays as on Shabbos.) Among months, the seventh is beloved—the seventh month, which is blessed in both material and spiritual matters, as our Sages said^[23] "presses within it, blessings within it," for it is the time of gathering. Similarly, in spiritual matters, it contains many mitzvos: the shofar of Rosh Hashanah, Yom Kippur, Sukkah, the four species, and Shemini Atzeres. Likewise, among lands, the seventh is beloved. Just as there are seven heavens—Shamayim, Shmei HaShamayim, Rakia, Shechakim, Zevul, Maon, and Aravos, and it is written^[24] "Extol Him who rides upon the heavens, by His Name Yah," meaning that Aravos, the seventh, is beloved because the souls of the righteous reside there,^[25] so too with the land, which has seven names: Eretz, Adamah, Arka, Gai, Tziyah, Neshiyah, Tevel. Tevel, the seventh, is the most beloved. Thus it says, "He will judge Tevel with righteousness"—specifically Tevel.

3) To understand this, we must first explain the concept of judgment, which is about the totality of one's service in the past year in fulfilling Torah and mitzvos, in all three pillars: Torah, avodah (service), and acts of kindness, which are the three things upon which the world stands.^[26] Their general concept is tzedakah (charity). Even Torah is an aspect of tzedakah,^[27] for Torah itself is infinitely beyond the world, and drawing it into the world is an act of tzedakah. This connection (drawing Torah into the world) is accomplished by the service of the Jewish people, for the thought of Israel preceded even the thought of Torah.^[28] Similarly, avodah, which refers to the service of sacrifices, and in our time, prayer, is also connected to tzedakah, as our Sages said^[29] that Rabbi Elazar would give a coin to a poor person and then pray, as it is written^[30] "I, in righteousness, will behold Your face." That is, through tzedakah, one achieves in prayer the concept of "beholding Your face"—the innermost aspect of G‑dliness revealed through the innermost aspect of the soul. Therefore, prayer is "on Havayah" (as it says, "Channah prayed on Havayah"^[31]), above the Name Havayah.^[32] This is the meaning of "He will judge Tevel with righteousness"—two aspects of righteousness: the righteousness of acts of kindness and prayer, which is limited tzedakah, and the righteousness of Torah, which is unlimited tzedakah.

4) To understand in more detail the virtue of tzedakah, as it says, "Rabbi Elazar would give a coin to a poor person and then pray, as it is written, 'I, in righteousness, will behold Your face,'" the idea of tzedakah is to revive the spirit of the lowly, meaning the poor person who has nothing. When you give him tzedakah, you revive him, and thereby arouse Above the concept of reviving the spirit of the lowly, referring to the three worlds of Beriah, Yetzirah, and Asiyah, which are called "lowly" because their source is only from the aspect of Malchus, which is only a radiance, as it is written^[33] "His Name alone is exalted, His glory is upon the earth and heaven"—meaning only His radiance and light. Therefore, it is necessary to revive the spirit of the lowly, so that even in Beriah, Yetzirah, and Asiyah, the light of Atzilus is felt. This is the effect of tzedakah below, which causes tzedakah Above. Through this, prayer draws down a revelation of light that is beyond the chain of worlds, the revelation of the Infinite Light from the aspect of "face"—"I will behold Your face."

Even more specifically, within the concept of tzedakah itself, there are two modes of service. Our Sages said^[34] that one who gives a coin to a poor person is blessed with six blessings, but one who appeases him is blessed with eleven blessings. The explanation is that giving a coin to a poor person is for his bodily needs, and since it only revives his body, its effect Above is only to draw the light of Atzilus into Beriah, Yetzirah, and Asiyah. This is hinted at in the word "perutah" (coin), which is "perat vav-hei"—to draw and specify the vav into the hei, as explained in the Siddur^[36] regarding the difference between voice and speech: voice is general, speech is particular, specifying what is included in the general. Therefore, "perutah" is to specify the vav into the hei, and thus one is blessed with six blessings, corresponding to the vav of the Name Havayah. However, appeasing the poor person is not only for his bodily needs but also for his peace of mind. The poor person is often embittered, feeling resentment at being poor, as it is written^[37] "A prayer of the afflicted when he faints," his prayer is about being poor itself. Even though the order of creation requires there to be rich and poor,^[38] still, he asks why he must be the poor one. When you speak to his heart and calm his mind until he is appeased, this is a higher matter than just giving for his bodily needs. Through this, you draw down (not only the light of Atzilus into Beriah, Yetzirah, and Asiyah, but also) the innermost aspect of G‑dliness. Thus, one who appeases is blessed with eleven blessings, as the number eleven alludes to a level beyond the ten sefirot,^[39] similar to "before Havayah," above Havayah.^[40] Also, "pius" (appeasement) shares the letters of "Yosef"; Yosef is described^[41] as "the provider to all the land," meaning his role is to draw down Above into Below, and to accomplish this, the drawing must come from the highest level. This is the meaning of "gives a coin to the poor and then prays"—first giving a coin, then achieving "I will behold Your face," an inner drawing, as with appeasement.

5) Both of the above modes in the service of tzedakah (giving a coin to the poor and appeasing him) must precede prayer. The explanation is as follows: Regarding prayer, our Sages said^[43] that the prayers were instituted by the Patriarchs, and likewise, the three festivals correspond to the three Patriarchs—Pesach to Avraham, Shavuos to Yitzchak, and Sukkos to Yaakov.^[44] Thus, prayer and the festivals are of the same level. Regarding the festivals, it is written^[45] "Three times a year all your males shall appear before the L‑rd your G‑d in the place He will choose," meaning that in the Beis HaMikdash, which corresponded to the supernal chambers,^[46] there was a revelation of "the face of the L‑rd your G‑d." Similarly, prayer, whose order was established corresponding to the chambers,^[47] contains the revelation of "the face of the L‑rd your G‑d." In the Beis HaMikdash, this revelation was achieved through bowing, as it says, "to see and to bow." There are two types of bowing:^[48] external bowing, like a servant to his master, done out of compulsion and fear, which is an aspect of accepting the yoke; and internal bowing, done with desire and will, where all one's faculties are nullified. These two types of bowing correspond to hearing and seeing: when service is only at the level of hearing, it brings about only external bowing, but when it is at the level of seeing, it brings about internal bowing. Similarly, in prayer, there are these two aspects. Prayer is a ladder set on the earth,^[49] meaning that the beginning of prayer is "after Havayah Elokeichem you shall walk,"^[50] meaning below Havayah, in the aspect of the back and externality, which is service of accepting the yoke. But the end and purpose of the service is "I will behold Your face," in the aspect of inwardness, "before Havayah," above Havayah. These two aspects in prayer—accepting the yoke and comprehension—are achieved through the two modes of tzedakah: giving a coin to the poor and appeasing him.

6) With this, we can understand the verse "He will judge Tevel with righteousness." In Likkutei Torah^[51] it is explained that Tevel is "two times Ari" (lion), meaning that in the service of Ari, which is the service of love^[52] (the general service, as it is said^[53] "there is no service like the service of love"), there are two levels. In general, this is the difference between Seraphim and Ofanim: the Seraphim say "Kadosh" because they comprehend how He is holy and separate from the worlds, and therefore they desire to be absorbed and nullified to Him, due to their understanding and grasp of the greatness of the Infinite Light. But the Ofanim are in great tumult due to their lack of comprehension. Similarly, among Jews, there are those with understanding who grasp the greatness of the Creator and desire to be absorbed due to comprehension (service of seeing), and there are the masses who do not comprehend at all, yet still desire to be absorbed, like the Ofanim (service of hearing, accepting the yoke). Every Jew can reach the level of Ari. Therefore, it says "He will judge Tevel," because in Tevel are hinted both levels among Jews. This is also the meaning of "He will judge Tevel with righteousness"—two types of righteousness: tzedakah and prayer, and tzedakah of Torah (as above).

7) However, the concept of judgment ("He will judge Tevel with righteousness") is not merely about strict justice, but its purpose is to draw down a higher revelation of light. The idea is that the entire concept of judgment Above is so that through it, a higher light will be revealed. As we find regarding Rosh Hashanah and Sukkos [which are hinted at in the word "Ari" (which is the concept of Tevel, two times Ari), as is known^[54] that Ari is the acronym for Elul, Rosh Hashanah, Yom Kippur, Hoshana Rabbah], as it is written^[55] "His left hand is under my head and His right hand embraces me"—the left, which is the judgment of Rosh Hashanah, is only for the sake of the revelation of the right, the embrace of Sukkos. Moreover, not only is the judgment for the sake of a higher revelation, but from the outset, it is not really judgment at all, but as explained in the Zohar^[56] on the verse^[57] "the heavens are not pure in His eyes," that this is actually a positive thing: because of their dearness, they are not pure in His eyes, like a person who has a precious vessel or building—because it is so dear to him, he is always fixing it, feeling it is not yet perfect and needs further refinement.

This is also the meaning of the verse^[58] "He will judge Tevel with righteousness"—"He" specifically. It is known from our Sages^[59] that "five times 'He' is for good... we have one 'He' that is better than all of them: 'He is the L‑rd our G‑d,'" meaning His attribute of mercy is forever.^[60] The idea is that judgment and justice are associated with the Name Elokim, as it is written^[14] "for the judgment is G‑d's," yet here it says "before Havayah He comes to judge." The explanation is that there are two aspects of the Name Elokim: one, as it is written^[62] "and you shall know that Havayah is Elokim"; the other, that the Name Havayah when elevated to Atik is considered as Elokim. Thus, "before Havayah He comes to judge" means above the Name Havayah, for Havayah ascends to Atik, and thus is considered Elokim, which is the aspect of judgment and justice. This is also the meaning of "He will judge Tevel with righteousness"—"He" specifically, referring to Atik,^[63] and at this level, even judgment is an aspect of mercy, meaning its purpose is to refine the vessel.

8) This is also the meaning of^[64] "Ya'aloz Sadeh V'Chol Asher Bo"—because through the judgment and justice of Rosh Hashanah, a higher light is drawn down. This is also what the Midrash says^[65] and is brought in the Tur, Laws of Rosh Hashanah,^[66] that this nation knows the nature of their G‑d: while all other nations dress in black and wrap themselves in black, Israel dress in white and wrap themselves in white, because they know that the Holy One will perform a miracle for them. At first glance, what is the joy in dressing in white? Even if they know a miracle will occur, would it not be better if there were no judgment at all? The explanation is that the judgment of Rosh Hashanah is for the sake of drawing down a higher light, and for this reason there is joy. This is the meaning of "He will perform a miracle for them"—a miracle is above nature, a light beyond the chain of worlds. For "this day is the beginning of Your works," for Malchus is included in the King who is exalted alone from the beginning, His Name alone, and from there it must be drawn down. However, since a very lofty light is drawn down, there are accusers who seek to prevent it. Therefore, it says, "Atem Nitzavim HaYom Kulchem Lifnei Havayah"—all levels among the Jewish people, from your heads and tribes (those who serve with comprehension, like the service of the Seraphim) to the hewer of your wood and drawer of your water (those who serve with acceptance of the yoke, like the service of the Ofanim), all levels are standing firm and meritorious in judgment, so that the lofty light is drawn down, "Lifnei Havayah," above the Name Havayah, and this is drawn down below in this world in all matters of judgment and justice of Rosh Hashanah,^[67] so that it will be a healthy year, a lively year, and a joyful year in every detail, with children, life, and abundant sustenance. **********

Summary

This maamar explains how Rosh Hashanah is a time when all Jews, regardless of level, stand together before G‑d for judgment. Through tzedakah and prayer, we draw down a higher Divine light, transforming judgment into blessing and joy for the new year.