525 —ראש השנה כראש השנה וקבלת רצון עליון

B"H, 26 Elul, 5709.

Haraha"ch vavach"ch iy"a nu"m etc. Mohari Y.

Shalom u'Vrachah!

As we approach the coming year, I send my blessing to you and all yours for a good and sweet year in every way. It is known that Rosh Hashanah has two meanings: (a) the beginning of the year (for years—a time of weekday—and for Shemitah—a time of mitzvah, etc.), (b) Rosh Hashanah itself, as explained in Likkutei Torah Parshas Tavo in the discourse "HaYom HaZeh": Therefore it is called Rosh Hashanah and not merely the beginning of the year, because just as there is a 'head' in the soul which is above and guides the body, so too there is a 'head' in the year—Rosh Hashanah.

This means in one's service to his Creator: Just as in a person's conduct, the mind must rule over the heart and the head leads all limbs, so too is the spiritual state of a Jew during these awe-filled days—when there is closeness between the luminary and its spark (see Yechezkel 9:1 where even Yom Kippur is called Rosh Hashanah)—and especially on Rosh Hashanah. One must ensure that his conduct throughout the year aligns with his state and desires on Rosh Hashanah.

Likkutei Torah there explains further: it is like "the skull that covers over the brain," representing revelation of supreme will. That is to say: The concept of "head" on Rosh Hashanah is not intellect or understanding; if one begins his service by insisting on understanding first before acting—or at least waits until he understands—this contradicts Rosh Hashanah's intent, which is revelation of supreme will—'the skull covering over the brain.' Rather, service must be with acceptance of His sovereignty—even if one does not fully understand—just as our Sages say (Berachos 17a): "Our will is to do Your will."

This year especially—the first day of Yom Tov (from which we now count for this year; see Rashi and Tosafos to Menachos 100b; Tzafnas Paneach by Rabbi Yosef Rozin of Rogatchov Hilchos Yom-Tov ch.1 halacha 22)—falls on Shabbos. Then weekday work is forbidden; only matters desired by Heaven are permitted (Shabbos 113a). Thus, this year's awakening on Rosh Hashanah comes in a unique way, affecting all year with extra strength and abundant blessing.

I conclude with wishes for being inscribed and sealed for good and for a good sweet year. I look forward to hearing good news from you—good both materially and spiritually.

Rabbi Menachem Schneerson Chairman of Vaad HaPoel

* * *

Regarding your question about guidance: Our Sages already gave general guidance—on Isaiah 58:7: "Surely you should share your bread with the hungry, bring home those who are cast out; when you see one naked cover him"—which refers to one naked of mitzvos, hungry for Torah's bread, lacking shelter in a house of prayer (and if he does not feel his hunger, his poverty is even greater). The verse adds: "And from your own flesh do not hide yourself!"—a directive for one's entire life in a single verse!

Summary

The Rebbe teaches that Rosh Hashanah sets the tone for our entire year—not just as its start but as its guiding head—and urges us to serve G‑d through accepting His will wholeheartedly while also caring for others both spiritually and physically.