English translation — מאמר יו"ט של ר"ה תשל"ג

B’S”D.

29 Elul 5732,

the night of Erev Rosh Hashanah 5733

On Yom Tov of Rosh Hashanah that falls on Shabbat, in the Temple they would blow [the shofar], but not in the rest of the country.

And it is explained in the Gemara

that it is the Rabbis who decreed regarding it,

for all are obligated in the shofar blast, but not all are expert in the shofar blast,

a decree lest one take it in his hand and go to an expert to learn, and carry it four cubits in the public domain.

And the precise point in this is known,

why did the Sages see fit to set aside a positive Torah commandment,

and especially the mitzvah of shofar, which is a very lofty and exalted mitzvah,

because of a mere decree

[and especially nowadays,

when there is no public domain by Torah law,

and the decree lest he carry it is only so that he not come to a Rabbinic prohibition].

And also,

the concern is for the common and light-minded people,

and how did they prevent the mitzvah for many great and good tzaddikim because of this?

And the explanation is known,

that this [need] to blow the shofar on Rosh Hashanah is in order to thereby awaken above the pleasure in the creation of the worlds,

and since on Shabbat, in its own right, there is [already] the pleasure,

therefore,

on Rosh Hashanah that falls on Shabbat, the mitzvah of shofar blast is not so strongly in force

(with all the stir)

as on Rosh Hashanah that falls on a weekday,

and therefore it is set aside because of the concern lest he carry it four cubits in the public domain.

And that in the Temple they would blow even on Rosh Hashanah that falls on Shabbat,

it is,

because in pleasure there are several levels,

and the level of pleasure that they drew through the shofar blast in the Temple is more elevated than the level of pleasure of Shabbat.

B)

And one must understand,

for it is known

that this [need] to awaken the pleasure on Rosh Hashanah through the service of man

(the shofar blast),

even though at the beginning of creation the drawing down was by itself,

it is,

because through the arousal of the pleasure above

(now)

being through the service of Israel,

whose root is in the Awtsmoos,

the pleasure that is drawn now is more elevated than the pleasure drawn on its own accord

(at the beginning of creation).

Based on this,

on Rosh Hashanah that falls on Shabbat,

where the pleasure is from the aspect of the time of Shabbat

(Shabbat is sanctified and stands [on its own]),

it seemingly lacks the superiority of the pleasure that is awakened through the service of man.

And even though on Rosh Hashanah that falls on Shabbat there is also the service of reciting the Shofar verses,

the recitation of the verses is so that the drawing down will be in revelation.

And as explained in the continuation of “Yom Tov of Rosh Hashanah” 5666,

the drawing down through the mitzvos is not so much in revelation,

and the revelation is through the Torah,

“Torah is light.”

Therefore,

in order that the drawing down of pleasure through the fulfillment of the mitzvah of shofar blast be in revelation, it is through the recitation of the Shofar verses.

And this is the reason that even on Rosh Hashanah that falls on Shabbat we recite the Shofar verses,

even though the drawing down of pleasure then is on its own accord,

for the drawing down from Shabbat itself is above,

and in order for there to be revelation below it is through the recitation of the Shofar verses.

And since through the recitation of the verses it is only the revelation of the drawing down,

and the drawing down itself is from Shabbat itself,

therefore, on Rosh Hashanah that falls on Shabbat, it seemingly lacks the superiority that is made through service.

3)

And this will be understood by prefacing what our sages, of blessed memory, said:

"They administer an oath to him: 'Be righteous, etc.'"

And the Rebbe, my father-in-law, the Rebbe, said

in the name of the Tzemach Tzedek,

that on the first Rosh Hashanah of his life

(the year 5550),

the Alter Rebbe delivered a discourse on "They administer an oath to him: 'Be righteous, etc.'"

And these are the first three chapters of the Tanya.

And one must explain the connection of the concept of "administering an oath to him" to Rosh Hashanah, based on what is explained in Likkutei Torah,

that this that each Jew is called "Adam"

("You are called Adam"),

is

because in the soul of each Jew there is a portion of the soul of Adam the First.

And from this it is understood,

that on Rosh Hashanah

(the day when Adam the First was created),

when there is renewed

(each year)

the matter of the drawing down of the soul of Adam the First into his body

("And He blew

into his nostrils the soul of life"),

this is also the birthday of every Jew.

And it can be said that this is the connection of "administering an oath to him" to Rosh Hashanah.

And this can be connected with the explanation of the Midrash

on the verse:

"In the seventh month, which is the month of oath"

(seventh from the word oath),

and as explained in the discourses of the Tzemach Tzedek,

the connection of "the month of oath" to "They administer an oath to him: 'Be righteous.'"

And perhaps one may add,

that "in the seventh month" has three interpretations:

seventh in its simple sense,

seventh from the word oath

("the month of oath" as above),

and seventh from the word satiety,

as it is brought in the Midrash

that the interpretation of "in the seventh month" is,

that it is satiated with everything

("winepresses within it,

blessings within it,

etc.").

And similarly regarding "They administer an oath to him: 'Be righteous, etc.'",

as explained in many places

and also in the discourses of the Tzemach Tzedek,

that "administer an oath" has three interpretations:

"administer an oath" in its simple sense,

and also from the word satiety and from the word seven,

as will be explained below.

4)

And now, the connection of these three matters

(oath,

satiety,

seven)

is,

that the concept of an oath is that it binds one's very essence.

And as with a simple oath,

that when a person swears to do something

(even though now, at the time he swears, he wants to do it,

so why is the oath needed?),

it is

so that even if something occurs that causes him not to want the thing,

then, by virtue of having sworn to do the thing,

he will do the thing even against his will.

And the reason for this is that the concept of an oath is that it binds one's very essence to this,

the essence of the soul which is above will.

And similarly above,

the concept of an oath is as it is written,

"By Myself I have sworn,"

"By Myself" means by My very essence.

And as explained in the discourses,

that "By Myself" refers to Atik,

and it is known

that Atik is the lowest level within the Emanator, which is above the root of the emanated beings.

And this is [the meaning of] "they adjure him: 'Be righteous,'"

that the need to adjure the soul "be righteous,"

even though this

(to be righteous)

is the will of the soul,

is because through its enclothing in the body and the animal soul,

it is possible that the body and the animal soul conceal and hide the soul.

And especially since the root of the G-dly soul is in Tikkun (rectification), and the root of the animal soul is in Tohu (chaos) that preceded Tikkun.

Therefore they adjure the soul: "Be righteous,"

for the concept of the oath is the drawing down of the root of the soul as it is rooted in the Essence of Ein Sof

(above the concept of Tohu and Tikkun),

and through this it can overcome the animal soul.

And this "they adjure him" is also from the term "satisfaction" (sova),

for satisfaction is the giving of power.

And through the oath,

the drawing down of the root of the soul as it is rooted in the Essence of Ein Sof

[which is analogous to the root of the son as it is in the father's brain itself before it is drawn down],

they give power to the soul as it is in revelation above

[which is analogous to the son as he is drawn from the father's brain],

and also to the soul as it is enclothed in the body and animal soul,

to perform its service of turning from evil

("Do not be wicked")

and doing good

("Be righteous").

e)

Now, the Tzemach Tzedek questions

regarding the statement "they adjure him: 'Be righteous,'"

how does the oath help the soul over the body and animal soul,

since this is something not in its domain,

and surely a person cannot transfer ownership of something not in his possession.

And he explains,

that this [concept] that they adjure him "be righteous" our Sages learned from the verse,

"For to Me every knee shall bend, every tongue shall swear."

"For to Me every knee shall bend" — this is the day of death,

"every tongue shall swear" — this is the day of birth.

And the beginning of this verse is "By Myself I have sworn,"

where "By Myself" refers to Atik

(as above).

And that "every tongue shall swear" comes in continuation of "By Myself I have sworn,"

meaning,

that in the oath with which they adjure him "be righteous," power is drawn from the level of "By Myself I have sworn."

And with this power,

the soul is able to dominate the animal soul.

And it can be said,

that the explanation of how the oath helps the soul over the body and animal soul, which is something not in its domain,

is,

that from the perspective of the level of "By Myself I have sworn,"

even the body and animal soul are in the domain of the soul.

For in the level of revelations,

the soul and the body and animal soul are two separate matters.

For the root of the soul is in Tikkun, and the root of the body and animal soul is in Tohu.

But in Ein Sof, which is above Tohu and Tikkun,

since the original intention in the construction and destruction of Tohu was that the refinement of Tohu

(the root of the body and animal soul)

should be accomplished through Tikkun

(the root of the G-dly soul),

therefore, through the revelation of Ein Sof,

even the body and animal soul become within the domain of the soul,

because the purpose of their very coming into being from the outset is that they be refined through the soul.

f)

And it can be said,

that the difference between the two concepts of "they adjure him,"

"adjure" from the term "oath" and "adjure" from the term "satisfaction,"

is,

that "adjure" from the term "oath" is the drawing down of the root of the soul,

and "adjure" from the term "satisfaction" is that this drawing down should be in revelation within the soul as it comes in the drawing down

(including the soul as it is enclothed in the body and animal soul),

analogous to literal satisfaction,

where food satisfies a person.

And this is that "they adjure him" from the term "satisfaction" is the giving of power

(as explained in many places),

for through the drawing down of the oath being in revelation within the soul that is in the body,

it has the power to overcome the animal soul

(as above, section d),

and also to effect its refinement and purification

(as above, section e),

for which purpose it descended below.

And as explained in Tanya,

that the ultimate purpose of the soul's descent below is

(not for the sake of the soul,

but rather)

in order to refine and purify the body and animal soul and its portion in the world.

And this can be connected with what the Tzemach Tzedek said,

that an oath is in Binah, in Yesod, and in Malchus,

for this that an oath is in Binah relates to the oath itself,

the drawing down of Atik

[and similarly the drawing down of the root of the soul],

for in Binah there is the revelation of Atik.

As it is said,

"And a river goes out from Eden,"

for "river" is Binah and "Eden" is Atik,

and the explanation of "a river goes out from Eden" is that in Binah there is the revelation of Atik.

And this that an oath is in Malchus relates to the satiety of the oath,

for this that the oath influences and gives power to the soul within the body is through the drawing down being in Malchus,

and this that an oath is in Yesod,

it is,

that the drawing down of Binah

(and the Atik within it)

into Malchus is through Yesod.

And this is also the connection with the third interpretation of "they adjure him" that it is from the word "seven,"

for according to one explanation this refers to Yesod,

which is the seventh from Binah.

7)

And based on this, the connection of the oath with which they adjure him "be righteous" with the seventh month will be understood,

the month of the oath,

for this that the creation of man was on the sixth day of the act of Creation,

the first day of the seventh month,

is because of two reasons.

Because he is after the act of Creation,

for the root of the still, vegetable, and animal is from Tohu and the root of man is from Tikkun that is below Tohu.

And because he is before the act of Creation

(prior in level),

as it is brought in the Gemara,

that this that man was created at the end is so that he should enter the feast immediately,

which indicates the superiority of man,

that all of Creation is for the sake of man.

For also the coming into being of Tohu that preceded Tikkun is in order that there should be a refinement of Tohu through the service of man,

as above.

And this is what is said about the day of Rosh Hashanah, "This day is the beginning of Your works,"

even though the creation of the world was on the twenty-fifth of Elul,

for

the intention in the creation of the world is that man, through his service, should make the world a dwelling place for Him, blessed be He,

and this matter began on the day man was created.

For in addition to this that specifically then the possibility to complete this intention was made,

it was then also done in actuality,

as our sages, of blessed memory, said

that Adam the first

(on the day he was created)

proclaimed to all the creations, "Come,

let us bow down and kneel, let us bend the knee before Hashem our Maker,"

and all answered and said, "Hashem

reigns, He is clothed in grandeur."

And this is that the seventh month

(in which man was created)

is the month of the oath,

for the power that man has to act upon the world,

even though in revelation man is after the act of Creation,

is through the revelation of man's true root,

which is before the act of Creation,

and this revelation is through the oath

(as explained at length above),

the month of the oath.

And similarly it is on Rosh Hashanah of each and every year,

for then Israel coronates

[who are called "man,"

for in each and every Jew there is a spark from the soul of Adam the first,

as above in section 3]

the Holy One, blessed be He, as King over themselves and over the entire world,

through which they make the world a dwelling place for Him, blessed be He,

and in each and every year the coronation and the making of the dwelling place through this are in a more elevated manner,

for the power that each and every Jew has for this is through that on each Rosh Hashanah,

the beginning of the month of the oath,

the oath with which they adjure each and every Jew "be righteous" is drawn anew.

And it can be said,

that through the fact that the Alter Rebbe delivered the discourse of "They adjure him 'be righteous'" on Rosh Hashanah,

the utterance of Torah

(Torah Ohr),

the drawing down of the oath on Rosh Hashanah is in even greater revelation.

8)

And perhaps one may add,

that this that our sages said, that the reason man was created last is so that he could enter the feast immediately,

the intention in this is,

not only regarding the world that man must make into a dwelling place for Him, blessed be He,

but also regarding the granting of power to man,

“they adjure him” from the term satiety

(the concept of a feast),

so that he can make the world a dwelling place for Him, blessed be He.

And based on this, it can be said,

that this that man preceded the act of creation and everything was created for his sake,

also includes the oath.

For the intention of the oath,

the drawing down of the aspect of Atik

[and one could say even more than this,

also the intention in the aspect of Atik itself],

is for the sake of man’s service.

And through man fulfilling the oath,

an elevation is caused in it,

for the intention of the oath is completed.

9)

And behold, this that was explained above

(section 7)

that on Rosh Hashanah a granting of power is drawn down to man to act upon the world and make it a dwelling place for Him, blessed be He,

can be connected with what is explained in many places,

that at the beginning of creation,

the drawing down of the will and delight in the creation of the worlds was from His own side,

for He desires kindness,

and the drawing down of the will and delight in the creation of the world now is through the service of man.

And it can be said,

that this distinction is not only in the manner of the drawing down

(whether the drawing down is from His own side or whether the drawing down is through the service of man)

but also in the will and delight themselves.

For the will and delight in the creation of the worlds that stems from “He desires kindness” is in the creation of the worlds,

through which His kindness, blessed be He, is revealed,

and the will and delight in the creation of the worlds that comes through the service of man is that the Holy One, blessed be He, desired to have a dwelling place for Himself, blessed be He, in the lower realms,

and that the making of the dwelling place would be through the service of man.

And through the revelation of this delight in the creation of the worlds,

that the intention of the creation of the worlds is for the sake of Israel,

there is power in man

(“you are called ‘man’”)

to act upon creation and make a dwelling place for Him, blessed be He.

For this that was explained above, that the granting of power to man to act upon creation is the revelation of the root of the soul

(the concept of the oath),

is in relation to man.

And the action that is done in the world through the service of man

(that through the service of man the world becomes a dwelling place for Him, blessed be He)

is through the revelation of the intention of creation,

that the creation of the world is for the sake of Israel.

10)

And this is the law:

And based on this, it can be explained that even on Rosh Hashanah that falls on Shabbat, the superiority of the service exists,

for the intention in the drawing down of the delight

[and also in the delight itself]

is for the sake of man,

that through the delight there will be a granting of power to man to make the world a dwelling place for Him, blessed be He

(in the manner explained above in section 8 regarding the oath),

for the granting of power to man is specifically when the drawing down of the delight is in revelation.

And since even on Rosh Hashanah that falls on Shabbat, the revelation of the delight is through the recitation of the Shofar verses

(as explained above in section 2 from the continuation of 5666),

it follows,

that even the service of reciting the Shofar verses is relevant to an essential matter.

And one may add,

that this—that through the mitzvah of the shofar blast only the drawing down is effected,

while the revelation is through the Torah

(the recitation of the verses of Shofaros),

is

because the root of the Torah is above the root of the mitzvos.

And one may connect this with what is explained in the continuation of the above-mentioned59,

that there is an additional advantage in the recitation of the verses of Shofaros,

namely, that the drawing down through the shofar blast is only the light and revelation drawn from Atzmus,

while through the recitation of the verses, the very self-concealment of Atzmus itself is drawn down,

in the manner of the elevation that will be in the future.

And based on this, it is even more understood that also on Rosh HaShanah that falls on Shabbat, there is the advantage of the service,

for through the service of reciting the verses of Shofaros, even the drawing down itself is a more elevated drawing down.

And since Shabbat is a matter of rest and delight,

also the service on Rosh HaShanah that falls on Shabbat,

and likewise the service of Erev Rosh HaShanah,

is from within rest and delight,

and this affects also the entire year,

that it will be a year of rest and delight,

and even to the true matter of rest—the day that is entirely Shabbat and rest for the life of the worlds60,

and very soon, speedily in our days.