300 —ראש השנה, דין קשה, וטבע המשפט

B"H, Eve of Rosh Hashanah 5708.

To the honorable Haraha"g vavaha"ch Harav Pealim Mohara"a sheyichyeh HaKohen.

Shalom u'Vrachah!

In response to your letter from the day after Yom Kippur, and since time does not permit me to elaborate, I will be brief:

a) What you wrote in your letter that the fact that the first day of Rosh Hashanah is 'din kasheh' (strict judgment) is not a matter of attributes, but rather analogous to the seven days of creation—I am surprised how one can say this when the Talmud, Zohar, Pri Etz Chaim, books of Mussar, etc., are full of statements that Rosh Hashanah and all the Ten Days of Repentance are days of judgment; He sits on the seat of judgment and the world is judged, etc. In Pri Etz Chaim Sha'ar Rosh Hashanah ch. 1-2: On the first day of Rosh Hashanah there is a "nisirah" (separation) from the head of Zeir Anpin until its tiferet inclusive; all these separations occur on this day—therefore it is called din kasheh. The intent is to give judgments into Zeir Anpin... masculine judgments are strong at its head; therefore, the first day is called din kasheh. And there are other places with similar language.

b) What you brought as proof from the idea that on Rosh Hashanah there is a building up of Malchus—on the contrary, this itself proves otherwise. As is known, building Malchus comes from Gevurot (strength/judgment), though their root is higher.

c) You brought proof that on din kasheh there is an ascent in pnimiyut (inner dimension), while on din rafya (lenient judgment) it is in chitzoniyut (outer dimension). Apparently your proof is: if din means Gevurah literally, then it should be otherwise. But see Pri Etz Chaim Sha'ar Rosh Hashanah ch. 4: On the first day only pnimiyut can be included in all worlds—therefore it is din kasheh; but on the second day all worlds become sweetened... First pnimiyut must be included; then on day two also chitzoniyut becomes included.

d) You bring proof from what you wrote that on Rosh Hashanah Malchus extends from its source above and a new light descends that never existed before. This is true—but not for this reason is Rosh Hashanah called din kasheh. On the contrary—as above—this happens through shofar blowing which sweetens judgments. (And even this occurs through Gevurot specifically from Shem Elokim; see Likkutei Torah Devarim Shoshanat Yaakov within p. 84. There is a concept called mishpat [judgment], as known in 'mishpat l'Elokei Yaakov,' but mishpat itself is rachamim [mercy] because through shofar blowing He sits on the throne of mercy.)

e) You raise an objection from the fact that the first Rosh Hashanah—the day Adam was created—was on Friday (Vav). Even without what I wrote above this needs explanation: certainly, the rule 'lo Adu Rosh' (Rosh Hashanah never falls on Sunday/Wednesday/Friday) has a mystical reason like other Torah matters—so how did it happen that first Rosh Hashanah was Friday? What seems correct to me: Even though also for first Rosh Hashanah it says 'din kasheh' (Pri Etz Chaim ibid.), nevertheless it's not comparable to later years: a) At Adam's creation—before sin—the state of worlds and sefirot was much higher than now (see AriZal end Parashat Bereishit and Pri Etz Chaim Sha'ar Shabbat ch. 23); thus judgments were not as severe. b) Another proof: then everything happened because "He desires kindness," whereas now there is judgment and justice and things depend on our own efforts (which is why we say it's only a remembrance for first day—see Likkutei Torah Devarim V'hayah Bayom Hahu Yitaka s.p.a.). Since even then there were judgments, that's why first Rosh Hashanah did not fall on Sunday or Wednesday which are from right side; but since they weren't so harsh (and perhaps to indicate difference between then and now), it fell on Friday which isn't right side but leans toward it. Another point: The reason nowadays it doesn't fall on Friday—as I wrote previously—is because second day gets included very well; but this inclusion only happens after Adam's creation per simple meaning—and so this reason doesn't apply for first Rosh Hashanah.

f) You wrote to resolve Rambam's words in Kiddush HaChodesh (7:7) based on Tashbetz who says that "Yarki U'Metia" isn't enough to push off festivals but suffices for setting postponement days for lo Adu Rosh—however I never addressed in my letter whether Rambam didn't cite Talmud's reason. Even though Tashbetz isn't at hand now—but as above it's explained clearly by Rav Hai Gaon in his commentary to Rosh Hashanah and by Yad commentary there (and so explains Bina L'Itim by Rav Ginzburg even though he doesn't mention Tashbetz). What I wrote was just quoting Raavad's objection—that Rambam begins "Why don't we establish...on Adu?" but never explains "what sin did Adu commit...and what merit did Ghez gain?" This can't be answered by saying he relied on known reasons in Talmud because that's contrary to Rambam's usual method—to always cite explicit Talmudic sources as known from his general rules. Also if so "this author didn't follow sages' custom...he began with questions and left them unanswered" (Raavad's language Teshuvah ch.5). But according to what I wrote—that Rambam didn't want to reveal even hints from Kabbalah—the question disappears. This also answers Raavad's objection in Hilchot Teshuvah ibid.—for there too Rambam was silent for same reason.

While discussing lo Adu Rosh I'll note: According to Rav Hai Gaon cited by Rav Hai Gaon in his commentary to Shabbat 115a; see also Sukkah 43b—it is halacha l'Moshe miSinai! See also Yad commentary there in Rav Hai Gaon's commentary to Rosh Hashanah in Sheiltot Parashat Vayakhel; explanation according to sod—in Ramaz glosses at end Mevo Shearim printed Yeroslav S.K.A.H.

g) You noted that in Shas we find ten times "Gedolah Teshuvah," eight openly and two hiddenly. It's unclear what you mean since already in Yoma 86a alone according to Ein Yaakov text we find ten times—not nine! Note also at end Sefer Reshit Chochmah he lists all "Gedolah Teshuvah" statements found throughout Gemara regarding teshuvah yet brings only four—and so quotes Midrash Talpiot—including one not found in Shas itself ('that brings near those far away').

h) Regarding "the ten days between," including also border days—I saw Rabbi Naeh writes this explicitly in his Sefer Shiurei Torah new edition (a unique book worthy of attention), see Rabbi Yosef [from statement of our sages] R.H.[6b]: 'There are four days between Shavuot-to-Shavuot or between RH-to-RH,' which includes one border day.

With blessings for a joyous festival and gemar chatima tovah,
Rabbi Menachem Schneerson
Chairman Vaad HaPoel
From copy by secretariat.
Mohara"a: Yales.
Additional letters to him above #176; see notes there.
What you wrote: In continuation to letter #288 above.
Ten times "Gedolah Teshuvah": One at RH 17a, nine at Yoma 86a.
Here he replies that actually Yoma has ten times—for total eleven.
Chairman Vaad HaPoel: Melamed Chovos.

Summary

The Rebbe clarifies deep concepts about judgment during Rosh Hashanah using Kabbalistic sources while addressing halachic questions about calendar rules and teshuvah references in Shas. He emphasizes accuracy when citing sources and highlights how shofar blowing sweetens judgments.