399 —דיני לוח ראש השנה וסיבות נסתרות לדחיות

B"H, 20 Elul, 5708.

Haraha"ch vavac"h iy"a nu"m etc. Avraham Shvebel

Shalom u'Vrachah!

Enclosed is the booklet that my father-in-law, the Rebbe shlita, gave to be published for Chai Elul. Certainly (the initials of "Vayevarech David et Hashem" as stated in the Siddur of the Arizal), and without doubt (the gematria of Amalek, which must be utterly erased), you will merit to benefit the public with it.

Regarding these days: The Rambam writes (Hilchot Kiddush HaChodesh 7:7) that Rosh Hashanah is never set on Sunday, Wednesday, or Friday; if it would fall on those days, it is postponed. But Rambam does not explain what fault these days have that Rosh Hashanah cannot fall on them or what merit Tuesday has. This is also questioned by the Raavad in his glosses there (see also Yad's commentary for why the Talmudic reasons are insufficient). See also Rabbi Chananel's commentary (Shabbat 115a; and similarly Sukkah 43b; see also Yad's commentary there and in Sheiltot Parashat Vayakhel), and in Ramaz's glosses at the end of Mevo Shaarim section 178 where he explains this rule according to mystical hints.

It can be explained as follows: The first day of Rosh Hashanah represents severe judgment; therefore it is postponed from falling on Sunday (which corresponds to Chesed among the seven days of creation) and Wednesday (which corresponds to Netzach, also from the right side). Since two consecutive postponed days are not possible, only Friday remains as a third possible postponed day. It seems more likely that Friday is postponed because it corresponds to Yesod; Friday represents sweetening of judgments, which is why "very good" is written twice (after man was created—thus the first Rosh Hashanah before man's creation could fall on Friday). This is hinted at in our sages' words (Pesachim 54b): Why was "ki tov" not said on Monday? Because Gehinnom's light was created then but included again on Friday. See Maharsha's glosses there: Monday represents harsh judgment sweetened through Chesed revealed in circumcision; thus it was included again on Friday.

This further clarifies why Rambam certainly had a reason for postponing specifically Sunday, Wednesday, and Friday—as Raavad notes—yet did not explain it. If the reason is as above, it makes sense. Based on what is brought in Sefer HaSichos (summer 5700 p.41) in the name of the Baal Shem Tov—that Rambam was a kabbalist but refrained from revealing even hints due to danger in his time—this too fits.

With blessings for a good inscription and sealing for him and all who receive from him.

Rabbi Menachem Schneerson

Summary

The Rebbe explores both halachic and mystical explanations for why Rosh Hashanah cannot fall on certain weekdays. He highlights how deeper spiritual structures underlie Jewish calendar rules and encourages sharing Torah insights with others.