3423 —סיום מסכת ראש השנה והמשמעות העמוקה של תפלה

B"H, 28 Nissan, 5715. Brooklyn.

To the esteemed participants in the Gemara study session at the Tzt"z synagogue, Nusach HaAri, here in New York, especially those who attend the shiur: Haraha"g vavac"h iy"a nu"n who are involved with tzt"z Moreinu HaRav Yechezkel and Moreinu HaRav Gershon D' upon them may they live.

Shalom u'Vrachah!

With pleasure I received your letter informing me that on the upcoming Shabbos Kodesh, Rosh Chodesh Ziv, you will be completing Maseches Rosh Hashanah. May it be G‑d's will, in the accepted and traditional manner, that just as you complete this tractate so too may Hashem help you to begin and complete other tractates and books—to learn and to teach, to observe, to do, and to fulfill, etc.—and may your learning be with expanded understanding. May your Torah study be in a way that you sense the Giver of the Torah within it, as explained in many places in Chassidus—Pnimiyus HaTorah is the soul of Torah.

Regarding a topic relevant to the completion of this tractate: Rabban Gamliel would exempt even those people who were out in the fields—and certainly those present here; on the contrary: these are forced (to be absent), those are not forced. For it was taught etc.: "Those behind the Kohanim are not included in the blessing," but etc., Rabban Gamliel only exempted those out in the fields etc.

This requires explanation—both according to the initial assumption and according to the conclusion: The matter of prayer and of a shaliach tzibbur (prayer leader) who fulfills others' obligation is about requesting human needs; he who descends before the ark is their agent. Therefore it seems obvious—based on our Sages—that one can merit something for another even without his presence; all the more so if there is some connection between them. This is why initially it was thought that even those out in the fields are exempted by the shaliach tzibbur even if there is no connection between them—for "one can merit for another even not in his presence," and certainly for those present here where there is proximity.

The Gemara challenges this: There is reason to say otherwise—on the contrary: these are forced (to be absent), those are not forced. It is known that although one can merit for another not in his presence, one cannot do so against his will; since these people were not forced yet did not arrange their prayer—they are somewhat like unwilling participants. However, since they are not truly unwilling but merely show disregard for prayer (similar but not identical), a proof is brought to strengthen this view.

First comes a distinction between Birchas Kohanim (the priestly blessing) and prayer: Prayer depends on man—he pleads and requests; accordingly, as he prepares himself so will his request be fulfilled. In contrast, Birchas Kohanim—the Kohanim bless as agents of Hashem by His command: "So shall you bless...", and as they pray after raising their hands: "We have done what You decreed upon us." Thus man's preparation does not affect this; Hashem's hand is never too short even without man's preparation. Nevertheless it was taught that "those behind the Kohanim are not included in the blessing," meaning—even though blessing comes from Hashem Himself, some preparation must come from those being blessed—at least standing face-to-face with them (indicating mental closeness), not otherwise.

If this applies to a blessing from above where even Kohanim cannot benefit those standing behind them because they were not forced (to stand there), then all the more so with prayer whose essence depends on man's own preparation for service—as it says "to serve Him with all your heart," which our Sages explain as referring to prayer (Taanis 2a). Therefore, Rabban Gamliel only exempted those out in fields etc.

This also illustrates "their end is wedged into their beginning and their beginning into their end"—a principle found throughout Torah and within each part of it: At a tractate's conclusion both extremes meet—the blessing from above given freely and fulfillment of human needs dependent on one's own effort—for we have one Torah where all matters are interlinked.

Just as this applies to spiritual service within one's soul—it also applies to time itself: There are two types—as at a tractate's start there are two types of New Years: Those initiated from above without man's effort (like 1 Tishrei marking creation's start) and 1 Nissan established through Exodus from Egypt due to faith etc., unlike other New Years tied to nature. These two types also include elements of each other: On 1 Tishrei—the earthly kingdom whose New Year falls on 1 Nissan—is an extension (and development) of heavenly kingship.

With honor and blessing—that Hashem should increase and magnify participation in these classes and strengthen Torah study as it says "He will make Torah great and glorious."

Summary

The Rebbe teaches that both Divine assistance and personal effort unite within Torah study and prayer. Blessings flow most fully when met with our own preparation—reminding us that spiritual growth combines gifts from above with our active involvement below.