English translation — נצבים ב

A.

The reason why we do not say the blessing of the month of Tishrei on the Shabbat preceding it,

as we do on the Shabbat before all other months¹

— said the Alter Rebbe,

that he heard from the Maggid in the name of the Baal Shem Tov²,

And this is his language:

"The seventh month, which is the first month of the months of the year,

The Holy One, blessed be He, Himself blesses it on the Shabbat of blessings, which is the last Shabbat of the month of Elul,

And by virtue of this, Israel blesses the months eleven times a year."

In what consists the blessing of Hashem in the "Shabbat Mevarchim" of the month of Tishrei — the Baal Shem Tov continues:

"It is written: 'You are standing today,

that 'today' refers to Rosh Hashanah<sup>3</sup>

which is the Day of Judgment,

and as it is written<sup>4</sup>

'And it was the day' etc. and [Onkelos] translated: 'And it was the great Day of Judgment,'

'and you are standing' — existing and enduring<sup>5</sup>,

meaning that they are vindicated in judgment,

and on the Shabbat before Rosh Hashanah, which is the last Shabbat of the month of Elul, they then read the portion of 'Atem Nitzavim'<sup>6</sup>,

for this is the blessing of Hashem,

on Shabbat Mevarchim the seventh month, which is the one who swears and the one who causes to swear<sup>7</sup>

with abundant goodness for all Israel for the entire year."

2.

From this it is understood,

that also the month of Tishrei,

although "the Holy One, blessed be He, Himself blesses it",

nevertheless the blessing is also drawn down through Jews⁸,

through that which Jews read on it the "Shabbat Mevarchim the seventh month" the portion of Atem Nitzavim.

The difference is only,

that regarding the other months,

the blessing itself comes from Jews,

that Jews say and bless "may the Holy One, blessed be He, renew it etc. for life and for peace, for joy and for gladness, for salvation and for consolation etc.",

and regarding the month of Tishrei the blessing itself is the blessing of the Holy One, blessed be He,

but in order that the blessing of the Holy One, blessed be He, should be drawn down below⁹,

this is effected through that which Jews read the portion of Atem Nitzavim.

3.

In order to understand that also regarding the month of Tishrei one must arrive at the service of Jews — although that "The Holy One, blessed be He, <b>Himself</b> blesses it" — one must first explain the above-cited language of the Baal Shem Tov "the seventh month which is the first month for the months of comprehension etc."

At first glance: The phrase "first etc. of the months of the year" is indeed stated in the verse¹⁰

regarding the month of Nissan,

but the month of Tishrei is the "<b>seventh</b> month"

(as the Baal Shem Tov himself says it here itself),

then why does he say "

(the seventh month)

which is the first month of the months of the year"?

Learning simply,

one can say,

that with the phrase "the first of the months of the year" he means the emphasis

(<b>not</b> in "of the months of the year",

but)

on the word "the year"¹¹

— and regarding "year" indeed Tishrei is the first,

as the Mishnah says¹²

"On the first of Tishrei is the New Year for years",

and also in the language of the verse¹³

Tishrei is called "the beginning of the year".

And the reason for this that the Baal Shem Tov brings <b>here</b> that Tishrei is the "first of

(the months of the)

year",

is,

because with this he explains the reason why specifically the month of Tishrei is "the Holy One, blessed be He, Himself blesses it": that since it is the "first month of the months of the year",

therefore the <b>first</b> month is blessed by the Almighty Himself,

and the <b>following</b> eleven months are blessed by Jews with the power that the Almighty has blessed

(at the beginning)

— the first month.

But the explanation is seemingly not sufficient: because here it is speaking about the blessing of &lt;b&gt;the month&lt;/b&gt;,

is then here relevant

(&lt;b&gt;not&lt;/b&gt; the matter of "the new year &lt;b&gt;for years&lt;/b&gt;",

but)

the matter of "the new year &lt;b&gt;for months&lt;/b&gt;",

and since "on the first &lt;b&gt;of Nisan&lt;/b&gt; is the new year for months"&lt;sup&gt;14&lt;/sup&gt;

is if one needs that the first month should bless the Most High

(that specifically through this do Jews have the power to bless the following eleven months)

— it should have turned out,

that the Most High should bless the month &lt;b&gt;Nisan&lt;/b&gt;&lt;sup&gt;15&lt;/sup&gt;?

Is from this implied,

that with the wording "which is the first month of the months of the year" the Baal Shem Tov indeed means

(also)

the emphasis of "first &lt;b&gt;of the months&lt;/b&gt; of the year",

that that which specifically the month of Tishrei is "the Holy One, blessed be He, Himself blesses it"

(and gives power to Jews that they should bless the other eleven months),

is it because of that which it was &lt;b&gt;once&lt;/b&gt; the "first &lt;b&gt;of the months&lt;/b&gt; of the year",

and as it is stated in Targum Yonatan&lt;sup&gt;16&lt;/sup&gt;,

that before the Most High said "this month is for you" was &lt;b&gt;Tishrei&lt;/b&gt; the "&lt;b&gt;first month&lt;/b&gt;".

It is, however, not understandable: <b>Now</b> is indeed <b>Nissan</b> the "first of the months of the year" and Tishrei is the <b>seventh</b> — so why should now be the beginning

(and giving of power)

for the blessing of the months of the month of Tishrei,

because of that which <b>formerly</b> <b>it</b> was the "first month"?

4.

The difference between Nissan and Tishrei consists in this,

that Nissan is the time of arousal from above and Tishrei is the time of arousal from below¹⁷.

And based on this, it is even more not understood why the month which "the Holy One, blessed be He, Himself blesses" is specifically Tishrei and not Nissan.

For prima facie: That which "the Holy One, blessed be He, Himself blesses it" is the matter of an arousal from above — it has more connection to the month of Nissan.

So why is it,

that the month which the Almighty blesses Himself is specifically Tishrei,

whose essence is an arousal from <b>below</b>?

H.

This aforementioned teaching of the Baal Shem Tov,

that one does not recite the blessing of the month of Tishrei because the Almighty Himself blesses it,

is

(like all matters of the inner dimensions of the Torah)

also alluded to in the revealed aspect of the Torah:

The reason — according to the revealed — why one does not say the blessing of the month of Tishrei is: "Because it is written&lt;sup&gt;18&lt;/sup&gt;

<b>In the covered</b> for the day of our festival"&lt;sup&gt;19&lt;/sup&gt;.

And at first glance it is not understood: If Rosh Chodesh Tishrei were distinguished from all the new moons in this matter of <b>Rosh Chodesh</b>,

that in all other months the Rosh Chodesh would be revealed and Rosh Chodesh Tishrei is covered — then there would be a place to say,

that since Rosh Chodesh Tishrei is "in the covered",

therefore one does not reveal it by saying the blessing of the month on the Shabbat preceding it;

Since however regarding Rosh Chodesh there is not

(apparently)

any difference between Rosh Chodesh Tishrei and the other Roshei Chodashim: <b>every</b> Rosh Chodesh is "the month is covered",

and the word

(<b>and the renewal</b>)

"in the covered/throne" in the verse

(which stands by Rosh Chodesh Tishrei)

refers to "<b>for the day</b> <b>of our festival</b>",

to the <b>festival</b> which is the first day in Tishrei,

as the Gemara says²⁰

"<b>festival</b> on which the month is covered" — what kind of place does it have,

that one should not say the blessing of <b>the month</b> because of that which the <b>festival</b> — <b>Rosh</b> <b>Hashanah</b> — is on that day "on which the month is covered"?

But the explanation in this is,

that in the reason "because it is written 'in the covered/throne for the day of our festival'" is hinted the aforementioned reason of the Baal Shem Tov: <b>for the day</b> <b>of our festival</b> — is drawn from <b>in the covered/throne</b>.

The drawing down from above that comes through arousal from below,

comes from a place where the service of created beings can reach; but during "the Holy One, blessed be He, <b>Himself</b> blesses" — arousal from above from its own side

(which is higher than arousal from above that is drawn down through arousal from below)

— then the drawing down is from the aspect of "in the throne",

the hiddenness of all hiddennesses.

6.

In the aforementioned Torah of the Baal Shem Tov he adds a matter — in addition to the reason why Jews do not say the blessing of the month of Tishrei because "the Holy One, blessed be He, Himself blesses it" —

So that which Jews bless the other eleven months,

is it with the power that the Almighty blesses the month of Tishrei — and also <b>this</b> matter is hinted at in the revealed [Torah]:

It is stated in the Pesikta²¹

: "Before Israel left Egypt,

the Holy One, blessed be He, was sitting and calculating accounts ..

and renewing the months,

once Israel left Egypt <b>He handed over</b> to them ..

from here onward they are <b>handed over</b> to you".

It is proven from the term "mosran" and "mosurin",

that the fact that the Jews left Egypt, the Almighty commanded Jews that &lt;b&gt;they&lt;/b&gt; should renew and sanctify the months,

it is not a new matter,

but that He gave over to them the innovation that "the &lt;b&gt;Holy One, blessed be He&lt;/b&gt; would renew the months".

d.

e.

That the fact that the Almighty previously sanctified the months — that is the power with which Jews later sanctified the months.

From this it is understandable,

that the same is also regarding the blessing of the month on the Shabbat preceding it,

that the fact that Jews have the power to bless the months,

it is because of the fact that initially

(the first month of each year)

the Almighty blesses the month.

7.

Seemingly one can ask on this: Regarding Blessing of the New Moon it stands,

that "this is not a sanctification of the court but rather they inform the world when is Rosh Chodesh"¹⁹.

Even more it stands²²,

that Blessing of the New Moon is even not a <b>remembrance</b> of the Sanctification of the New Moon.

Now what kind of proof can one bring from that which it says in the Pesikta regarding <b>Sanctification</b> of the New Moon

(that the power to sanctify the months is from this that the Almighty previously sanctified the months)

that so it is also regarding <b>Blessing</b> of the New Moon?

But from this that Blessing of the New Moon was instituted after²³

when Sanctification of the New Moon was nullified and in connection to this,

it is understandable,

that Blessing of the New Moon has a connection to Sanctification of the New Moon.

That is,

that at the time when the court would sanctify the month,

was in that which the court would say²⁴

"Sanctified"

(and the people would answer "Sanctified, sanctified")²⁵

— was included also the matter of the blessing²⁶,

and after the sanctification of the month was nullified,

they instituted that there should be at least the blessing of the month.

Also the connection of the blessing of the month to the sanctification of the month is seen in the revealed:

(a)

(according to several customs)

"We ask for mercy upon the sages in the proclamation of Rosh Chodesh ..

because they would sanctify the month"²⁷.

(b)

"It is customary to stand during the recitation of Rosh Chodesh on such-and-such day, similar to the sanctification of the month which was standing"¹⁰.

5.

According to the above, that the blessing of the month has a connection to the sanctification of the month — one finds yet another hint in the revealed [aspect of Torah] to that which the month of Tishrei is "the Holy One, blessed be He, Himself blesses it":

Regarding all other new moons — except Rosh Hashanah — there are opinions²⁸,

that even when the previous month was full,

they observed Rosh Chodesh — at the time when they would sanctify the month based on the sighting — only one day

(the thirty-first day).

And even according to the opinions that in such a case they observed two days of Rosh Chodesh²⁹

— however

(according to several methods³⁰)

the <b>first</b> day of Rosh Chodesh

(the thirtieth day)

was only from the <b>doubt</b> — perhaps witnesses will come, for then this very day

(the thirtieth)

they would need to sanctify.

But not so by Rosh Hashanah,

is even after Minchah of the thirtieth day of Elul,

when then one already knew for <b>certain</b> that one would <b>not</b> sanctify the thirtieth day,

is the law that "they conduct that day as holy and the next day as holy"³¹

and

(furthermore)

both days are a "holiness <b>one</b>"³².

So just as regarding <b>sanctification</b> of the month,

one sees the difference in the matter,

that

(specifically)

by Rosh Hashanah is even when the court had <b>not</b> sanctified the thirtieth day,

but "they conduct that day as holy" — because of that which "according to the law it was fit to be a festival from the Torah"³³

(i.e.

that is

because of that which <b>according</b> to <b>the law</b> — from <b>above</b> it is fit; in another style: because of that which on that day was the molad — which is from <b>above</b>)

This also applies to the blessing of the new month which is analogous to the sanctification of the new month

(as above section 7),

that Rosh Chodesh Tishrei does not need to come that Jews should bless it,

rather "the Holy One, blessed be He, Himself blesses it".

9.

Although the holiness of Rosh Hashanah is not dependent

(so much)

on the court — and as above,

that even if the court did not sanctify the thirtieth day,

"they treat that day as sacred"

(at least rabbinically)

— however the very existence of Rosh Hashanah,

that it is "Rosh Hashanah"

(the beginning of the new year),

is dependent on the court.

And as the law is,

that at the time when the witnesses came after minchah — when the court did not accept them,

the first day of Rosh Hashanah was

(a part³⁴)

of the month of Elul³⁵

(although "they would complete it in its prohibition in the sanctity of Yom Tov"³⁶),

and consequently — from the <b>previous</b> year.

10.

And the explanation in this is:

It stands in the Gemara³⁷,

that the Almighty says to Jews "Say before Me on Rosh HaShanah etc. Kingships so that you make Me king over you."

In this one sees two opposite matters³⁸

On one side it is understandable,

that since the "you will make Me king over you" must first be brought about,

i.

e.

that <b>before</b> this "you will make Me king" the Almighty is

(as it were)

<b>not</b> a king³⁹

— then ostensibly it is not relevant to say that Jews through their service can effect that the Almighty should become a "king".

For the service of the "nation" can touch only in the level of "king",

but to the Essence which is <b>higher</b> than the matter of kingship,

from where one must first <b>bring about</b> the desire for kingship — the "<b>nation</b>" has no connection.

That is why one says on Rosh HaShanah

(before the shofar blasts)

"<b>He will choose</b> for us etc." — that since the drawing down on Rosh HaShanah is "from the aspect of the very Essence"⁴⁰,

therefore it comes "without any arousal at all"⁴⁰

only <b>by His</b> <b>free</b> <b>choice</b>;

Nevertheless — on the other hand: since the Almighty says "<b>Recite</b> before Me etc. Kingships <b>so that</b> <b>you will coronate Me</b> over you",

that the "you will coronate Me" comes through the recitation of the Kingship verses by <b>Jews</b> — it is therefore understandable,

that also the "<b>He will choose</b> for us" that is from the aspect of the Essence comes however from the side

(and through)

Jews.

Only that this itself is in a manner of free choice.

11.

And this is the explanation of the two matters mentioned above

(ibid.)

That in Rosh Hashanah:

From the aspect of the matter in Rosh Hashanah that it is "the <b>beginning</b> of your works" so that accordingly it is not applicable that someone should initiate the drawing down from Rosh Hashanah

(for in Rosh Hashanah the reality of "your works" is only first initiated)

Rather it comes from the aspect of "desirous of kindness"

Is the drawing down of holiness

(Rosh Hashanah)

Not dependent

(so much)

On

(the court)

Israel;

But nevertheless,

since this itself that on Rosh Hashanah there is the "Desire for Kindness" that it should be "the beginning of Your works",

it is from the side of the <b>service</b> <b>of</b> <b>Jews</b>

(not on the 25th of Elul),

the day of the creation of <b>Adam</b> the first⁴²]

Therefore the very existence of Rosh Hashanah

(in which the holiness of Rosh Hashanah is drawn down)

depends on

(the court)

Jews.

12.

Just as by Rosh Hashanah — the "&lt;b&gt;remembrance&lt;/b&gt; of the first day",

it is not considered that the drawing down comes from the aspect of "He desires kindness",

but it is brought about through the service of Jews as mentioned above;

&lt;b&gt;This same concept&lt;/b&gt; also pertains to the actual "first day" — the 25th of Elul,

so that although at that time there could not be any arousal from below

( — "And there was no man to work [the ground] etc."&lt;sup&gt;43&lt;/sup&gt;)

nevertheless,

since "Whom did He consult? The souls of the righteous"&lt;sup&gt;44&lt;/sup&gt;,

it automatically follows,

that also the coronation

(and desire)

and the drawing down at the beginning of creation were interwoven with the service of Jews&lt;sup&gt;45&lt;/sup&gt;.

The difference is only,

that on Rosh Hashanah — the day of the creation of man,

the arousal from below exists also in actuality&lt;sup&gt;46&lt;/sup&gt;,

but on the 25th of Elul,

it is only that "there arose before Him, blessed be He, the delight that He would delight, as it were, in the service of the righteous"*&lt;sup&gt;46&lt;/sup&gt;.

13.

Based on all the above,

one will also understand the language of the Baal Shem Tov

(regarding the month of Tishrei)

"that it is the first month of the months of the year",

which this is

(as above sec. 3)

the reason that specifically the month of Tishrei is "the Holy One, blessed be He, Himself blesses it":

The difference between the first five days of the six days of creation,

when the drawing down

(in &lt;b&gt;actual&lt;/b&gt;)

was from the aspect of the desire for kindness,

and the "sixth day"&lt;sup&gt;47&lt;/sup&gt;,

(Rosh Hashanah of that year),

when there opened up the matter of is'arusa d'lesata — is analogous to the difference between the twenty-six generations that were before the giving of the Torah who were nourished by the kindness of the Holy One, blessed be He&lt;sup&gt;48&lt;/sup&gt;,

and the time that from the giving of the Torah onward and later,

when all the drawings down come through service.

From this it is understandable that the time of <b>before</b> Rosh Hashanah

(the day of the creation of man),

is

(in each and every year)

— regarding the matters which are connected with the creation of the world <b>anew</b>,

with the <b>new</b> year — similar to the time before the Giving of the Torah.

One can say possibly — that therefore the Baal Shem Tov says here that Tishrei is the "new <b>first</b> month of the months of the year" — because on the Shabbat that is <b>before</b> Rosh Hashanah which is similar to the time of <b>before</b> the Giving of the Torah⁴⁹,

<b>before</b> the Almighty said "this month is for you",

Tishrei is

(was)

the "first <b>month</b>".

And with this he hints to the reason why Rosh Chodesh Tishrei

(Rosh HaShanah)

is "Hashem Himself blesses it" — because in the time before Rosh HaShanah

(which is analogous to the time before "this month is for you")

the drawing down is from the aspect of "He desires kindness",

as above.

14.

Nevertheless, here the Baal Shem Tov says

(twice)

also the expression "the seventh month" — that the concept that Tishrei is the seventh month — came about only after the Almighty said "this month is for you"

— With this it is hinted,

that also in the time before Rosh Hashanah,

when the flow is from the aspect of "He desires kindness",

there exists the concept of service

(as above, sec. 12)

And with this he explains the reason for that which "the blessing of the Holy One, blessed be He" comes through that which <b>Jews</b> read the portion of Atem Nitzavim⁵⁰.

And through that which the drawing down from above is connected with the service of Jews,

there comes an addition in the blessing of the Holy One, blessed be He⁵¹,

And all this comes down into a writing and sealing for a good and sweet year,

that the month is — in the language of the Baal Shem Tov — "sworn and swearing with abundant good to all Israel for the entire year".

(From sichos of Shabbos Parshas Netzavim-Vayeilech 5729 and 5730)