English translation — מאמר זה היום תחילת מעשיך תשמ"א

B”SD.

Monday of Rosh Hashanah, 5741*

“This day is the beginning of Your works, a remembrance of the first day.”

And it is known that “the day”

(unspecified)

refers to Rosh Hashanah.

And the explanation of “this day” is that on the day of Rosh Hashanah, the aspect of “this” is drawn down,

for on Rosh Hashanah, the Jewish people crown the Holy One, blessed be He, as King,

and they effect and bring about the revelation of His sovereignty, blessed be He, throughout the entire world,

until “every creature shall know that You have made it,”

so that even the aspect of “the made” in Asiyah

(and certainly in Yetzirah and Beriah)

shall know that You have made it.

And this is “this day,”

for on Rosh Hashanah, G‑dliness is drawn down in actual revelation,

to the point of “this,”

as each person points with his finger and says “this.”

And it can be said that this is also the explanation of what we say about the day of Rosh Hashanah: “This day is the beginning of Your works,”

for the precise point in this is known from the holy words of the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, and the Rebbe

(the Rebbe Rashab)

of blessed memory, and the Rebbe, my father-in-law, the Nasi of our generation,

that the world was created on the twenty-fifth of Elul,

and Rosh Hashanah is the day when Adam, the first man, was created, which is the sixth day of Creation,

so how can we say of this day that it is the beginning of Your works?

And also, why is Rosh Hashanah on the first of Tishrei and not on the twenty-fifth of Elul?

Furthermore, on Rosh Hashanah, “all inhabitants of the world pass before You like sheep,”

not only the category of the speaking being, but also the creations of the category of the living,

the category of the growing, and the category of the silent,

so why is Rosh Hashanah specifically on the day when man was created?

And the explanation of this is

that the ultimate purpose of the creation of the world is that man, through his service, should draw down a revelation of G‑dliness into the world,

a revelation to the level of “this”

(as each person points with his finger and says “this”),

and this matter was innovated and actualized on the day when man was created,

for the creation of the world on the twenty-fifth of Elul was in the aspect of “kah,”

and on the day when Adam, the first man, was created

(through his service)

a revelation of G‑dliness was innovated and actualized,

in the aspect of “zeh.”

2)

And the explanation of the elevation that was innovated and actualized on the day when Adam, the first man, was created, will be understood by prefacing the level of the world as it was created on the first day of Maaseh Bereishis

(on the twenty-fifth of Elul),

when the world was on a lofty level

(as will be explained),

from which the greatness of the elevation that was innovated and actualized in the world on the day when Adam, the first man, was created, will be understood.

And it can be said that this is the reason why in many discourses of our Nesi’im about Rosh Hashanah

(in which the reason why Rosh Hashanah is on the first of Tishrei is explained)

the superiority of the twenty-fifth of Elul is explained,

for through the explanation of the superiority of the twenty-fifth of Elul, the greatness of the elevation of Rosh Hashanah is better understood.

Now, on the first day of the six days of creation

(the twenty-fifth of Elul)

the heavens and the earth and all their hosts were created from nothing to something, as it is written,

"In the beginning, G-d created the heavens and the earth,"

meaning that the heavens and the earth and all their hosts

("the heavens" to include their offspring, and "the earth" to include its offspring)

were then created from nothing to something.

For even the creations that came into being on the subsequent days of the six days of creation—their revelation occurred then,

their formation and making—

but their creation from nothing to something was on the first day.

And also man,

regarding whom the quality of Rosh HaShanah is

(as above)

that on this day man was created,

it is written concerning him, "And the L-rd G-d formed the man of dust from the ground,"

and the dust from the ground

(from which the body of man was formed)

came into being on the first day.

And especially according to the known teaching

that the verse "In the beginning" etc. speaks of the coming into being of the physical heavens and earth, and also of the coming into being of Atzilus,

"In the beginning" is Chochmah,

"G-d" is Binah,

"the heavens" is Zeir Anpin, and "the earth" is Malchus.

And all this came into being on the first day.

And it is also brought in the Midrash on the verse "And there was evening and there was morning, one day,"

that what is said is "one day"

(and not "first day")

is because on it the Holy One, blessed be He, was alone in His world.

That is, the coming into being of the first day was in a manner that it was then seen and revealed that He is One in His world.

And this matter

(the Holy One, blessed be He, alone in His world)

was then from the aspect of above and from the aspect of, and as it was drawn below,

and the utterance that was said on the first day was "And G-d said, 'Let there be light,'"

through which the Children of Israel

(through their service)

can illuminate the entire world and reveal the innerness within it,

the Ein Sof that preceded creation and the tzimtzum,

and even to Awtsmoos and Essence,

which in the world as it is in itself

(even as it was created on the first day)

is in concealment.

And it can be said that this is what our sages, of blessed memory, said:

"The light that was created on the first day—the world was not worthy to use it,

and He set it aside for Himself,"

for this light is above the world,

and especially according to the explanation in many places

of the meaning

(and the greatness of the elevation)

of "He set it aside for Himself."

3)

Now, in addition to all the above elevations that were on the first day of the six days of creation,

it is known that in all six days of creation,

even on the sixth day of the six days of creation

(before the sin of the Tree of Knowledge),

the entirety of the world was on the level of Gan Eden.

For Gan Eden

(even as it is now)

is the most elevated level,

and certainly as it was then.

Nevertheless,

through the creation of man on Rosh HaShanah, an elevation was added to the world

[and even through the service of Adam the First, an elevation was added also to Gan Eden as it was then,

as it is written,

"And He placed him in Gan Eden to work it and guard it,"

to draw down Ein Sof into Gan Eden].

For although the world was created in its fullness,

and as it is written,

"These are the generations of the heavens and the earth when they were created," "generations" is written plene,

nevertheless, this perfection of the world is as the world is from the aspect of creation,

and as the precise language of the verse "These are the generations"

(plene)

etc. "when they were created,"

and likewise in the language of our sages, "The world was created in its fullness,"

the perfection of the world as it is from the aspect of creation

(from above)

is within measure and limitation.

And through the service of man, a light is drawn down that is above the measure and limitation of the world,

"These are the generations of Peretz"

"generations" plene,

meaning they break through

all the measures and limitations of the world,

even the measures and limitations of the world as it was on the first day of the six days of creation,

on which the Holy One, blessed be He, was alone in His world.

And this is why Rosh HaShanah is specifically on the day Adam the First was created,

for the matter of Rosh HaShanah is the drawing down of this aspect

(as above in the explanation of "this day"),

namely,

the drawing down and revelation of the Essence of Ein Sof that is above the category of relation to worlds.

And "this day is the beginning of Your works,"

meaning that the revelation of this aspect is drawn down also into "Your works,"

for even in the world, which in itself is in the aspect of concealment, there will be in it a revelation of this aspect

(and even the aspect of "the deed"

(in the making)

"shall know that You have done it,"

as above).

Therefore, Rosh HaShanah is specifically on the day Adam the First was created,

for this power

(to draw down the revelation of the Essence of Ein Sof that is above the worlds,

and that this drawing down should be in the world)

is specifically in Israel,

"You are called 'man,'"

after Adam the First.

4)

And it can be said that the power that Israel has to draw down a revelation of this aspect,

is from the side of the root of their souls

[for the creation of man on the sixth day of Maaseh Bereishis

(Rosh Hashanah)

was when "And He blew into his nostrils the soul of life"34.

But not so the body of Adam HaRishon, which was formed from dust of the earth34

that had already been created

(as above)

on the first day35].

And the explanation of the matter is,

for it is written34

"And He blew into his nostrils the soul of life,"

and our master the Alter Rebbe explains36

as stated in the Zohar37

"One who blows, blows from within himself,"

and interprets it as from his innermost being and his pnimiyus,

meaning that

(the root)

of the soul is in His Essence, blessed be He.

And although it is drawn down there,

for just as a son is drawn from the brain of the father, so too, so to speak, the soul of every Jewish person is drawn from His thought and wisdom, blessed be He,

behold, this that the soul is in the aspect of His thought and wisdom, blessed be He, is like when it comes in a drawn-down manner,

but its root

(the true one)

is in His Essence, blessed be He.

For it is like in the analogy of a father and son,

that the root of the son is from the very essence of the father, above the aspect of revelations

(of the father),

therefore it is possible that the power of the son is greater than the power of the father38

because the root of the son is from the essential soul of the father, and in his essential soul the father is complete in all his powers39,

in this manner it is also with the souls of Israel,

"You are children to Hashem your G-d"40,

that their root is in His Essence, blessed be He

(which is above the aspect of revelations),

and therefore they have an advantage, so to speak, over the aspect of the revelations above,

in the manner of "the power of the son is greater than the power of the father."

And as our sages, of blessed memory, said41

"The Holy One, blessed be He, said, 'My children have defeated Me, My children have defeated Me,'"

"The Holy One, blessed be He" is Ein Sof as it comes in a drawn-down manner in the aspect of Kadosh and Baruch

[Kadosh is Sovev Kol Almin,

which is holy and separate from Hishtalshelus,

and Baruch is from the language of blessing and drawing down, like that which is drawn down to be Memale Kol Almin42],

and since the root of the souls is in His Essence, blessed be He

(which is above even the aspect of Kadosh),

therefore "The Holy One, blessed be He, said, 'My children have defeated Me, My children have defeated Me'"

[And this matter is particularly relevant to Rosh Hashanah,

as per the statement of our sages, of blessed memory43,

"When the ministering angels gather before the Holy One, blessed be He, to say 'When is Rosh Hashanah?' ... the Holy One, blessed be He, says to them, 'What are you asking Me? I and you will go to the Beis Din below.'"]

[This is the continuation of the previous statement.]

And particularly according to the teaching of the Maggid44

in explaining the statement of our sages, of blessed memory45

"Israel arose in thought,"

which is like the analogy of a son whose form is engraved in the thought of the father,

except that in human beings this applies specifically after the son is born,

but not so with the Blessed One,

even before Israel were created, their form was engraved in thought,

for with Him, blessed be He, the past and the future are one.

From this it is understood even more46,

that the root of the souls

("You are children to Hashem your G-d")

is in His Essence, blessed be He.

5)

And it can be said that this is what the Alter Rebbe said36

regarding "And He blew into his nostrils the soul of life,"

that it is in the aspect of a blowing with force, so to speak47,

for this need for a blowing with force is because the root of the soul is in the aspect of essential concealment,

a concealment that is not in existence,

and the drawing down from the aspect of a concealment that is not in existence is specifically through toil and effort.

For it is known that to draw down from a concealment that exists in reality, there is no need for toil and effort.

And like a flame that is attached to a coal,

for because even within the coal, fire exists in reality, only it is not seen and revealed externally

(a concealment that exists in reality),

therefore extracting the flame from the coal is without labor and effort.

But not so the drawing down from the aspect of a concealment that is not in existence, which is specifically through toil and effort.

And like extracting fire from flint,

for because the fire in the flint is in the aspect of a concealment that is not in existence,

therefore it is impossible to extract fire from it except through striking,

specifically with toil and effort.

And as all this is explained at length in the discourses of the Rebbe

(the Rebbe Rashab)

of blessed memory48.

And this is what the Alter Rebbe said, that "And He blew into his nostrils the soul of life" is in the aspect of a blowing with force,

because the root of the souls is in the aspect of a concealment that is not in existence,

the aspect of Tzur

[And as explained in Likkutei Torah49

regarding the matter of Teshuvah, "And the spirit shall return to the G-d who gave it"50,

that the aspect of Elokim

("who gave it")

which is the root of the soul

(and from this perspective the soul is given in a manner of giving,

for anyone who

gives, gives with a generous eye52)

is the aspect of Tzur],

and therefore the drawing down from there is through a blowing with force.

And because the root of the souls of Israel is in His Essence, blessed be He, therefore they have the ability to draw down into the world a revelation of the Essence of Ein Sof.

6)

And behold, the above is an explanation of this, that it is within the power of Israel to draw down a revelation of the Essence of Ein Sof.

However, that they draw down this revelation into the world,

the connection of this aspect with the aspect of Koh33,

it can be said that it is by means of their drawing down the revelation of their soul into their body.

For the body of man

(which was formed from dust of the earth that was created on the 25th of Elul)

is the aspect of Koh,

and by his effecting a revelation of G-dliness in his body,

through this he draws down a revelation of G-dliness also into the world.

For "with the measure that a person measures, they measure for him"53,

and therefore, by a person drawing down the revelation of the aspect of Zeh into the aspect of Koh that is in himself,

through this the revelation of the aspect of Zeh is drawn down also into the aspect of Koh of the entire world54.

And like Adam HaRishon, who said to all of creation, "Come, let us prostrate ourselves and bow, let us kneel before Hashem our Maker"55,

for this that he effected bittul in all of creation

(that is outside of him)

was through his own action of bittul.

And as per the interpretation of "let us prostrate ourselves"

(and not "they prostrated themselves"),

meaning56

that

(also)

he himself would prostrate himself and be in a state of bittul.

And the explanation of the matter

(this that the drawing down of the revelation of G-dliness into the world is through the prior drawing down into the body of man),

behold, the name Adam is from the term "Adameh l'Elyon" (I will be like the Most High)57,

and it can be said that this applies to the soul of man and also to the body of man,

as it is written58

"Let us make man ... in our likeness"59.

And just as the body of Adam HaRishon was the handiwork of the Holy One, blessed be He60,

so too is it regarding the body of every single Jew,

for "you are called Adam" after Adam HaRishon

(as above).

And this that every single Jew is called Adam from the term "Adameh l'Elyon,"

both from the aspect of his soul and from the aspect of his body,

is an eternal matter in which change does not apply.

And as it is written61

"And you shall be to Me a kingdom of priests and a holy nation,"

and it can be said that "a kingdom of priests" refers to the soul and "a holy nation" refers to the body62,

and regarding both it is said "And you shall be to Me,"

for every place where "to Me" is stated, it never ceases63.

And therefore, through the service of man to draw down a revelation of G-dliness into his body,

through this a revelation of G-dliness is drawn down also into the world.

7)

And this is "This day is the beginning of Your works... for a statute for Israel is a judgment for the G-d of Yaakov."

For the word "for" explains the reason for what was said previously, "This day is the beginning of Your works."

For the connection of "zeh" and "koh" within a person

(through which he draws down the revelation of "zeh" also into the aspect of "koh" of the world)

is through his service in Torah study and the fulfillment of mitzvos.

For engaging in Torah pertains

(primarily)

to the soul

(zeh),

and the fulfillment of mitzvos, which are clothed in physical things, pertains

(primarily)

to the clarification and refinement of the body,

and through the service of engaging in Torah and fulfilling mitzvos

(to the point that they become one matter,

since each one assists the other),

the connection of "zeh" with "koh" is made.

And this is "for a statute for Israel is a judgment for the G-d of Yaakov,"

"statute" refers to the Torah and "judgment" to the mitzvos

(as explained in Likkutei Torah).

For this is "a statute for Israel... a judgment for the G-d of Yaakov,"

that regarding the Torah

(statute)

it says "Israel," and regarding the mitzvos

(judgment)

it says "Yaakov,"

for the Torah is understanding and comprehension,

and therefore it pertains to Israel, the letters of which are "Li Rosh" (a head is to me),

and mitzvos, whose fulfillment is through the power of a person's action, pertain to Yaakov, from the term "eikev" (heel).

And also Yaakov is named for "and his hand was grasping the heel of..."

And it can be said that this is

that the mitzvos are clothed in physical things of this lowest world, below which there is no lower.

And this is "This day is the beginning of Your works... for a statute for Israel is a judgment for the G-d of Yaakov,"

that "a statute for Israel... a judgment for the G-d of Yaakov" is the reason for "This day is the beginning of Your works,"

meaning that the drawing down and revelation of the Essence of Ein Sof

("zeh")

into the world

("Your works")

through man, who was created on the day of Rosh Hashanah

("this day")

is through "a statute for Israel... a judgment for the G-d of Yaakov,"

the study of Torah and the fulfillment of mitzvos.

8)

And based on the above, we can also explain what is known, that on Rosh Hashanah is the building of Malchus,

for just as on the first Rosh Hashanah,

on the day when Adam HaRishon was created,

there was

(the beginning of)

the revelation of the attribute of His kingship through Adam HaRishon,

for this is what Adam HaRishon said then

(the song of the sixth day)

"Hashem reigns, He has clothed Himself in grandeur,"

so too is it every single year,

that on the day of Rosh Hashanah there is a drawing down of the aspect of Malchus from its source, through Yisrael, who are called "Adam" after Adam HaRishon, as above.

And this is what we say in the prayers of Rosh Hashanah:

"Reign over the entire world in Your glory... King over all the earth"

[And this matter

is said immediately at the beginning of Rosh Hashanah,

in the evening prayer],

because the main point of Rosh Hashanah is the drawing down and building of Malchus.

For behold, according to what is explained in many places,

it would seem that the connection of Rosh Hashanah to the matter of drawing down Malchus is because on Rosh Hashanah is the renewal of the act of creation

(therefore it is called "the beginning of Your works"),

the renewal of the totality of the worlds and their coming into existence as yesh (something from nothing),

and therefore one must then draw down the attribute of Malchus,

because the coming into existence of all the worlds is from the attribute of His kingship.

But this explanation requires further clarification,

for the coming into existence requires all the attributes,

as it is written,

"For in six days Hashem made the heavens and the earth," and it is known

that "six days" refers to the six attributes from which the heavens and the earth were made,

for "each and every day performed its task."

And even though for the coming into existence of the world all the attributes are needed,

nevertheless, in the prayers of Rosh Hashanah we emphasize specifically the drawing down of Malchus.

And furthermore,

the aspect of Malchus needed for the coming into existence of the worlds is

(primarily)

the aspect of speech of Malchus,

"By the word of Hashem the heavens were made,"

and these are the Ten Utterances by which the world was created,

and the emphasis on Rosh Hashanah is

(not on the matter of the speech of Malchus,

but rather)

on the matter of kingship,

"Reign over the entire world... King over all the earth."

And also regarding the speech of Malchus,

the vast majority of the Utterances by which the world was created were before the sixth day of creation

[and moreover,

the coming into existence of creations from the Ten Utterances is constant

(even after they have come into being)

according to the well-known teaching of the Baal Shem Tov,

and as the statement

"Who renews in His goodness every day, constantly, the act of creation" — and it is known that this is specifically every single day,

every single moment],

so what does this have to do specifically with Rosh Hashanah?

And one can say the explanation in this,

that this that on Rosh Hashanah is the building of Malchus,

this relates

(primarily)

to this that Rosh Hashanah is "this day,"

the drawing down of the Essence of Ein Sof,

the aspect of "Zeh."

[And one can connect this also with the explanation

(as is implied in many places)

that the connection of Rosh Hashanah to the building of Malchus is because on Rosh Hashanah is the renewal of the Seder Hishtalshelus.

For behold, it is known what is explained in the Siddur

(in Shaar HaTekios, beginning "L’havin Inyan Tekias Shofar al pi Kavanas HaBaal Shem Tov z"l88),

that this that on Rosh Hashanah the renewal of the entire order of Hishtalshelus takes place,

is

(primarily)

in the pnimiyus (innerness) of the worlds,

except that through this a renewal is also brought about in the chitzoniyus (externality) of the worlds,

so that it will not be in a manner of "refiyas yadayim" (weakness of hands).

And based on this, one can connect the two explanations regarding the connection of the building of Malchus to Rosh Hashanah

(that on Rosh Hashanah is the renewal of the Seder Hishtalshelus and that on Rosh Hashanah is the drawing down of the aspect of "Zeh"),

because the renewal in the pnimiyus of the worlds relates to the drawing down of the aspect of "Zeh"].

And this is that the emphasis on Rosh Hashanah is on the matter of the kingship within Malchus

(and not on the speech of Malchus),

because the matter of the building of Malchus

(the drawing down of Malchus from its source)

relates to the drawing down of the Essence of Ein Sof.

For although all the Sefiros, their drawing down is from the Essence of Ein Sof, as it is written89

"Ki Mimcha HaKol" (for from You is everything)

[and certainly the speech of Malchus,

the ten utterances with which the world was created from yesh (something) to ayin (nothing),

and as is known, creation yesh mei’ayin is through the power of the Essence,

for He alone, in His power and ability, can create yesh mei’ayin and absolute nothingness90],

nevertheless,

the matter of the drawing down of the Essence of Ein Sof

(the aspect of "Zeh"),

which is the matter of Rosh Hashanah as mentioned above,

relates primarily specifically to the building of Malchus.

9)

And this will be understood based on what is explained in the discourses of our Nesi’im regarding the difference between the attribute of Malchus and the other attributes,

that one can say the point of these explanations is as stated by the Rebbe, my father-in-law, in the discourse "Shofar Shel Rosh Hashanah"91,

that the attribute of Malchus is distinct from all the attributes in its source,

in its essence and in the manner

(in the existence)

of its essence,

in its arousal and in the manner of its arousal,

in its revelation and in the manner of its revelation.

The distinction in its source is,

that all the attributes and Sefiros are included in Arich Anpin, and the attribute of Malchus is rooted in Reisha d’Lo Isyada92.

The distinction in its essence and in the existence

(manner)

of its essence is,

that all the attributes and Sefiros,

even as they are in their source in the aspect of Arich,

are the nine lights29,

and the attribute of Malchus is only a point and in the aspect of non-existence.

The distinction in its arousal and in the manner of its arousal and in its revelation is,

that all the attributes and Sefiros are aroused also by themselves,

and therefore the manner of their arousal is also from something that is not of their level, and likewise their revelation is also upon that which is not of their level at all,

but not so the attribute of Malchus, its arousal is only through another,

and therefore the manner of its arousal is only from one who is of its level,

and also the revelation of Malchus is only upon one who is of its level.

And the distinction in the manner of its revelation is,

that all the attributes, their influence

(and revelation)

is in closeness

[and like the influence of the attribute of Chesed,

which is from the feeling of closeness of the influencer to the recipient,

and so it is with the influence of all the attributes,

and even with the influence of the attribute of Gevurah,

which is from the feeling of connection and closeness],

but not so the attribute of Malchus, its influence

(and revelation)

is in distance and separation,

loftiness and exaltation.

And behold, the cause for all these distinctions between the attribute of Malchus and the other attributes is the distinction between them in their source.

For because93

the source of Malchus is in Reisha d’Lo Isyada,

the aspect of Reisha d’Lo Isyada is not only "the head that is not known" but also "the head that does not know"94,

that it is not in a known essence even to itself,

therefore,

even as it comes into an aspect of drawing down

(its essence and the existence of its essence)

it is in the aspect of non-existence95,

and in order for it to come into an aspect of arousal,

it is specifically through another.

And therefore also in the manner of its arousal and in its revelation, it requires a related other,

specifically one of its level.

And this is,

that all the attributes,

since the essence of the attribute and also its arousal is from the person himself,

and like the attribute of Chesed and Rachamim that are relevant

(also their arousal)

even without another,

therefore it does not matter what the thing is that he is being kind to and having mercy upon,

and they are relevant even to animals96

even though they are not of the level of man.

But not so the attribute of Malchus,

since it comes specifically from another,

therefore it is necessary that the other

(the one who arouses the attribute of Malchus,

and upon whom the attribute of Malchus is revealed)

be specifically of his level,

for kingship applies only to the species of man and not to animals,

and also it is necessary that the other be specifically separate,

"there is no king without a nation"97,

but not so regarding children, the matter of kingship does not apply.

And this matter also relates to the manner of the revelation of Malchus,

this that the influence of Malchus is specifically in the aspect of distance98.

And also this matter

(this that the influence of Malchus is in the aspect of distance and separation,

loftiness and exaltation)

relates to this that the source of Malchus is in Reisha d’Lo Isyada,

because the matter of exaltation over a nation comes from the aspect of essential exaltation.

10)

And this is)

And based on the above

(that the matter of kingship is specifically over a nation,

but not so over children)

it will be understood,

that this that Israel are His nation, blessed be He, has in it an advantage over "you are children,"

because specifically through this

(that they are His nation)

the Holy One, blessed be He, is King of Israel.

And although this that He is King of Israel is that He is exalted and elevated above them

(seemingly distance and separation),

behold, the exaltation over a nation is connected

(as above)

with this that He is essentially exalted and elevated.

And this is what is stated99

"Va’anachnu Amecha v’Tzon Mar’itecha" (And we are Your nation and the flock of Your pasture),

and it is brought in the Midrash on the verse100

"Dodi Li va’Ani Lo HaRo’eh BaShoshanim" (My beloved is mine and I am His, who pastures among the roses),

"He is to me as a father and I am to Him as a son; He is to me as a shepherd and I am to Him as a flock,"

that from this that at first it says "He is to me as a father and I am to Him as a son" and afterwards it adds "He is to me as a shepherd and I am to Him as a flock,"

it is understood,

that the matter of "He is to me as a shepherd etc." is higher than the matter of "He is to me as a father etc.,"

and as is known101

that the matter of "He is to me as a shepherd and I am to Him as a flock" is in the aspect of "Gam" (also)102

"Ben v’Ach Ein Lo" (a son and a brother he has none).

And from this it is also understood regarding the title "Amecha" (Your nation)

(which is in sequence with "v’Tzon Mar’itecha")

that it is more elevated than this that Israel are His children, blessed be He.

For since there is no king without a nation,

behold, it is found,

that this that the Holy One, blessed be He, is King of Israel103

is specifically from the aspect of this that Israel are His nation, blessed be He.

Because the matter of loftiness and exaltation is

(as above)

from the aspect of this that He is essentially exalted and elevated.

And this is that the main emphasis on Rosh Hashanah

(and in the prayers of Rosh Hashanah)

is on the matter of kingship,

because the renewal of Rosh Hashanah

(over the 25th of Elul),

"Zeh HaYom" (this day),

is

(as above)

that Yisrael

[whose source is from the aspect of "Tzur" (Rock),

a concealment that is not in existence]

draw down the revelation of the Essence of Ein Sof,

and the source of Malchus is in Reisha d’Lo Isyada

(the aspect of concealment that is not in existence),

and higher still, in the aspect of the loftiness of the Essence.

10)

a)

However, it still needs to be understood,

for all the Sefiros have their first root in Arich Anpin,

that is, all the Sefiros

(except for the Sefirah of Malchus)

are included in Arich Anpin in that they are later drawn down into Arich Anpin,

but their first root

(even of these Sefiros)

is in Arich Anpin,

and higher still, up to His very Essence,

as it is said,

"For from You is everything."

And since on Rosh Hashanah all things return to their primordial state,

then also all the attributes and Sefiros are drawn at that time from His very Essence,

and if so, the innovation of Rosh Hashanah applies to all the attributes and Sefiros,

so why do they specifically emphasize the matter of Malchus?

The explanation of this is as follows:

The difference between the Sefirah of Malchus and the other Sefiros

(as it pertains to our discussion)

is in their ultimate purpose.

For it is known

that the emanation of all the Sefiros of Atzilus is in order that through them there should be a revelation of Elokus in Biyah, down to the lowest level in this physical world

(so that the souls of Yisrael, as they are clothed in a physical body, will be one with the Atzmus).

From the aspect of Chochmah of Atzilus

[which is the primary aspect of Atzilus]

the matter of Chochmah is drawn downward,

knowledge and comprehension of Elokus,

and so it is with all the Sefiros.

And in this lies the superiority of the Sefirah of Malchus over all the other Sefiros,

that even in its drawing down below, it is in the same manner as it is in its first root in the aspect of Arich Anpin,

for all the other Sefiros,

since their function is that they are illuminations,

revelation

[for although their first root is in Arich Anpin,

nevertheless, after their drawing down into the aspect of Arich Anpin, they are illuminations, and this is their function],

therefore,

even their drawing down below into Biyah is in the aspect of illuminations,

revelation.

However, the Sefirah of Malchus, its function is the aspect of a point and the aspect of non-existence,

and even in its drawing down through the levels below Arich Anpin

[in the aspect of its essence, and in the aspect of the existence of its essence, and in the aspect of its arousal, and in the aspect of the manner of its arousal, and in the aspect of its revelation, and in the aspect of the manner of its revelation,

as mentioned above]

it is in the same manner as it is in its root in the aspect of Arich Anpin,

and even in its drawing down to the very lowest levels,

in Biyah,

it is in this manner, that its root

(the Atzmus) is felt within it.

For although Malchus

(as it is in revelation)

is in the aspect of exaltation over a nation,

nevertheless, this matter of exaltation over a nation is

(as above)

from the aspect of the exaltation of the Atzmus.

And this is also why the emphasis on Rosh Hashanah is specifically on the matter of Malchus and not on the matter of speech,

for speech is in the aspect of existence and in the aspect of division

(as explained in the Siddur, Shaar HaTekios, there,

regarding the difference between a voice and speech),

but Malchus is in the aspect of non-existence,

and the loftiness and exaltation

(over a nation)

of Malchus is from the aspect of the loftiness and exaltation of the Atzmus.

10)

b)

And this is "This day is the beginning of Your works,"

for although the world was created on the twenty-fifth of Elul and Rosh Hashanah is the sixth day of creation,

nevertheless, since the ultimate purpose of creation is as our Sages said,

"The Holy One, blessed be He, desired to have a dwelling place for Himself in the lower realms,"

a dwelling place for His very Essence

[as is known,

that the concept of a dwelling place is that the essence is found within the dwelling place],

and that this dwelling place should be in the lower realms,

in this physical world, below which there is no lower level,

therefore we say about the day of Rosh Hashanah,

the day of the creation of man,

"This day is the beginning of Your works,"

because this intention is completed through the service of each and every one of Yisrael,

"You are called 'man.'"

For through the service in the study of Torah and the fulfillment of the mitzvos

(a statute for Yisrael and a judgment for the G-d of Yaakov)

they make and effect in the world that it returns and becomes as it was at the beginning of creation

(before the descent caused by the sin of the Tree of Knowledge),

and moreover, that it will be on a higher level than it was before creation,

until it becomes a dwelling place for the Atzmus.

For through the service of Yisrael,

a dwelling place for His very Essence is made in the lower realms,

in this physical world, below which there is no lower level,

and specifically in its very lowest levels,

"And let every deed know that You have wrought it."

For through the service of fulfilling the mitzvos with the power of action of man,

a revelation of Elokus is drawn into the lower aspect

(the power of action)

within man,

and through the operation of the power of action of man upon the physical object outside of him, the power is drawn also into the physical object,

as is known,

that the craftsman is recognized in the vessel through the power of the craftsman,

the power of the actor within the acted-upon

(even though the making of the vessel is yesh miyesh),

and through this, even the physical object

(the lowest in the world)

becomes a dwelling place for Him,

and through this, the intention of "The Holy One, blessed be He, desired to have a dwelling place for Himself in the lower realms" is completed,

for this desire is above reason and intellect,

and as is known the statement of our Rebbe, the Alter Rebbe,

"On a desire, there is no question."

And through this, the physical yesh becomes true existence,

and as explained by the Rebbe Maharash

[in his maamar

which he would say from time to time in order to purify the air of the world],

that the existence of the world and everything created in it is not a delusion or an optical illusion, but rather it is true existence.

And he brings a proof for this from a halachic ruling.

That is to say,

for although the yesh is constantly brought into being from the ayin and is nullified to it,

nevertheless, it is true existence,

for since from the truth of His existence all existences are found,

therefore the existence of all existences is the truth of His existence,

and as explained by the Mitteler Rebbe in Biurei HaZohar,

that the true existence of the physical yesh is the true yesh.

10)

3)

And all this is accomplished through every good deed of each and every Jew,

and as the ruling

that through one mitzvah

(in thought,

and all the more so in speech and all the more so in action)

one tips the entire world to the scale of merit.

For this ruling applies throughout the entire year.

And all the more so on Rosh Hashanah, when it is not at all possible to say that the world is balanced, G‑d forbid,

since already on the eve of Rosh Hashanah we know with absolute certainty that they will be vindicated in judgment,

and all the more so on Rosh Hashanah itself,

and especially after the shofar blast,

for any year that is impoverished at its beginning becomes enriched at its end,

and it is known that "impoverished at its beginning" refers to

(before)

the shofar blast, because the shofar is the aspect of straits and from

"from the straits I called upon Yah,"

and immediately afterward it becomes enriched,

"answer me"

"in the broad expanse of Yah,"

"by the light of Your countenance they shall walk,"

for a good writing and sealing

in the revealed and manifest good in all that is needed,

and all the more so in the essential matter

—the coming of Moshiach Tzidkeinu speedily in our days, immediately,

literally.