Shofar Should Be Sounded Even When Rosh Hashanah Falls on Shabbos And, Indeed, Was Sounded on Such a Day in the Beis Hamikdash and Aits Surroundings

מאוצרות

יו"ט של ראש השנה שחל להיות בשבת ROSH HASHANAH THAT FALLS ON SHABBOS

SELECTIONS FROM SEFER HASICHOS INSIGHTS INTO THE HOLIDAYS BY THE LUBAVITCHER REBBE

מאוצרות ספר השיחות Selections from SEFER HASICHOS ___

Translated and Annotated by Rabbi Eliyahu Touger and Rabbi Sholom Ber Wineberg

• ראש השנה ROSH HASHANAH 2 ספר השיחות | ראש השנה

ראש השנה | ROSH HASHANAH SEFER HASICHOS 5749, VOL. 2, P. 703FF. Adapted from a sichah delivered on Shabbos Parshas Nitzavim-Vayeilech, 5749

Introduction ccording to Scriptural Law, the shofar should be sounded even when Rosh Hashanah falls on Shabbos and, indeed, was sounded on such a day in the Beis HaMikdash and Aits surroundings. Nevertheless, at present, we do not sound it on Shabbos because the Sages instituted a safeguard, forbidding the observance of the mitzvah lest an unlearned person desire to hear the sounding of the shofar, not know how to sound it himself, and carry it in the public domain to a colleague to sound it for him.1 Approximately 250 years ago, the Alter Rebbe posed the following question:2 Is it appropriate to bypass a mitzvah of such great spiritual import due to concern over the mere possibility that an unlearned person might violate the Shabbos prohibitions? In resolution, he explains that the spiritual quality of Shabbos generates an arousal in the spiritual realms comparable to that of sounding the shofar. Hence, the Sages felt justified in instituting that safeguard. Every one of the later Lubavitcher Rebbeim discussed this question raised by the Alter Rebbe and his explanation, each in his own style. For example, we find the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, where the Rebbe Rashab delivered a series of maamarim addressing this matter over a period of three years. Moreover, the teaching of the Alter Rebbe also spread beyond the Lubavitch movement and was shared by chassidim from other follow- ings. A Gerer chassid once expressed the concept in a pithy Yiddish that translation can hardly communicate: Der Rav hut ufgeton az di malachim vus kumen arois fun di cholent zeinen di zelbe vos kumen arois fun di shofar. “The Rav” – this is the way Polish chassidim would refer to the Alter Rebbe – “brought out the insight that the angels produced by the Shabbos cholent are the same as those produced by the shofar.” In the sichah that follows, the Rebbe focuses on the application of the above concepts in our Divine service. What is the spiritual service involved in sounding the shofar? How does refraining from doing so express the service of G-d? And why, when Rosh HaShanah fell on Shabbos, was the shofar nevertheless sounded in the Beis Hamikdash? The core of his answer revolves around the concept that not sounding the shofar on Shabbos is not mere passivity. On the contrary, it reflects our consciousness of a higher reality and desire to align ourselves with it. With this understanding, the sounding of the shofar in the era of the Beis HaMikdash takes on a different significance, indicating one’s willingness to act as a partner in an even loftier reality than that of Shabbos. Aside from the fact that Rosh Hashanah falls on Shabbos this year, these concepts have taken on a further relevance to many, because the situation in the world at large forced many of us into passivity. The streets of major cities remained empty for weeks and much of our ordinary day-to-day activity was – and still is being – restrained. It is our hope that in the coming year we will be given a chance to act vigorously as partners in G-d’s greater plan, bringing the world to its ultimate purpose – that it become a dwelling for Him. With wishes for a Kesivah vachasimah tovah – that we all be inscribed for a year of revealed goodness and blessing, including the greatest blessing, the coming of Mashiach.

1. Rosh HaShanah 27a. 2. Likkutei Torah, Devarim, p. 56aff. 3 SEFER HASICHOS | ROSH HASHANAH

Celebrating Rosh Hashanah on Shabbos

When the Shofar is not Sounded

א. ַּב ֵנּוֹג ַע ְל"יוֹם טוֹב שׁ ֶ ל רֹאשׁ With regard to “the festival of Rosh HaShanah .1 ַהשָָּׁנה שֶָׁחל ִלְהיוֹת ְּבשַָּׁבת" -that falls on Shabbos”1 – the day on which the upcom ְ)כַּהְּקִב ּיעות ְּדרֹאשׁ ַהשָּׁ ָנה ַהָּבא ing Rosh HaShanah, which receives blessing on this ָעֵל ּינו ְל ָטוֹבה שֶׁ ִּמְתָּבֵרְך ִמשַּׁ ָּבת Shabbos,2 will be celebrated – the Mishnah states,1 “The זוֹ( שׁ ֶ ַּ"בִּמ ְקָּדשׁ ָה ּיו ּת ְוֹק ִעין ֲאָבל shofar would be sounded in the Beis HaMikdash, but לֹא ַּב ְּמ ִד ָינה"א – ְי ּדוָעה ַהֻּקשְׁ ָיא ”. not in other places in the re g i on ְ ֵאיך ִיָּתֵכן שׁ ֶ ִּתָּד ֶחה ַה ִּמ ְצַו ֲת־ע ֵשׂה There is a well-known question: How is it possible ִ ּ ד ְ ת ִ ק י ַע ת שׁ ֹ ו ָפ ר : to bypass the positive commandment3 to sound the ְּת ִק ַיעת שׁ ָוֹפר ּהוא ִעְנָין ִע ָּקִרי ?shofar on Rosh HaShanah ְּברֹאשׁ ַהשָָּׁנה – ִ"מְצַות ַהּיוֹם -The sounding of theshofar is a fundamental dimen ְ ּ ב שׁ ֹ ו ָפ ר "ב. ְוַטַעם ַהָּדָבר – ְלִפי sion of Rosh HaShanah, as our Sages state,4 “The mitzvah שִֶׁעְנָינוֹ שֶׁל רֹאשׁ ַהשָָּׁנה ּהוא of the day is the sounding of the shofar.” The reason for ַה ְכ ָּתַרת ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא ְל ֶמ ֶל ְך, this emphasis is that the theme of Rosh HaShanah is the ִכּ ְד ִא ָיתא ִ ּב ְג ָמ ָראג ָאַמר ַהָּקדוֹשׁ coronation of G-d as King. Thus, the Gemara quotes ָּב ּרו ְך ּהוא . . ִא ְמ ּרו ְל ָפַני ְּברֹאשׁ G-d as saying,5 “On Rosh HaShanah, recite before Me ַהשּׁ ָ ָנה ַמ ְל ִכ ּיוֹ ת . . ְכּ ֵדי שׁ ֶ ַּת ְמ ִל ּיכו ִני verses that emphasize My Kingship… so that you crown ֲע ֵל ֶיכם", ְו ַה ְכ ָּתַרת ַה ָּקדוֹשׁ Me as King over you,” and the Gemara continues,4 “With ָּב ּרוְך ּהוא ְל ֶמֶלְך ַנֲע ֵשׂית ַעל ְיֵדי what? With the shofar,” indicating that the sounding of ַהשּׁ ָוֹפר – ּ"ו ַב ֶּמה ְּבשׁ ָוֹפר"ג . ּו ְכמוֹ .the shofar brings about the coronation of G-d as King שׁ ֶ ָ ּ כ ַ ת ב ָה ְ ר ַ ס " גד שֶׁא' ַהטְָּעִמים This is also one of the reasons for the sounding of the ִּדְתִק ַיעת ָשׁוֹפר ּהוא ְלִפי שֶׁ ֵ"כּן shofar given by Rav Saadia Gaon6 who states: “This is ִעוֹשׂין ַה ְּמ ָל ִכים ִּב ְת ִח ַּלת ַמ ְל ּכו ָתם .the practice of kings at the initiation of their kingship שׁ ֶ ּתוֹ ְק ִעין ִל ְפ ֵנ ֶיהם ַ ּב ֲחצוֹ ְצרוֹ ת Trumpets and horns are sounded in their presence to

1. Rosh HaShanah 4:1. See Ram- to learn how to sound it, and blessed from Shabbos. As explained bam, Hilchos Shofar 2:6ff. Rabbah, [perhaps] carry it four cubits in in Likkutei Sichos, Vol. 37, p. 109, this one of the leading Sages mentioned the public domain. also includes the following Shabbos. in the Babylonian Talmud, explains Nevertheless, the restrictions of 3. Bamidbar 29:1. (Rosh HaShanah 29b): that decree did not apply in the Beis 4. Rosh HaShanah 26b in the Mish- Everyone is obligated to sound HaMikdash, its surroundings, or any nah, 27a in the Gemara; Rambam, the shofar [on Rosh HaShanah], place where an established Jewish loc. cit., 1:2. but not everyone is expert in court whose judges had been grant- sounding the shofar. [Therefore, ed the unique semichah initiated by 5. Rosh HaShanah 16a; 34b. the Sages instituted] a decree Moshe held sessions. 6. Cited by Rav David Avudra- [that the shofar should not be 2. TheZohar, Vol. II, p. 63b, states that ham, Taamai HaTekiyos, HaInyan sounded on Shabbos], lest one all the days of the coming week are HaRishon. take [a shofar] and go to an expert 4 ספר השיחות | ראש השנה

ּו ִב ְקָרנוֹ ת ְלהוֹ ִד ַיע ּו ְל ַהשׁ ְ ִמ ַיע ְּב ָכל make it known and let it be heard everywhere that their ָמקוֹם ַה ְת ָח ַלת ַמ ְל ּכו ָתם". ”.kingship has begun ְו ַעל פִּ י ֶזה ֵא ְיך ִי ָּת ֵכן ְמ ִצ ּיאות Thus, the question arises: How is it possible for there שֶׁל רֹאשׁ ַהשָָּׁנה, ַּ"תְמִל ּיכוִני to be a celebration of Rosh HaShanah, the coronation of ֲעֵל ֶיכם . . ַּבֶּמה ְּבשׁ ָוֹפר", ְללֹא -G-d as King, which is accomplished by sounding the sho ְּתִקַיעת ָשׁוֹפר – ֵאְיך ִּתְהֶיה ?far, when the shofar is not sounded ַה ְכ ָּתַרת ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא ְל ֶמ ֶל ְך In many chassidic discourses7 it is explained that ִאם לֹא ַעל ְי ֵדי ְּת ִק ַיעת שׁ ָוֹפר?! when Rosh HaShanah falls on Shabbos, the coronation ּו ְמ ָבֹאר ְּב ֶזה ִּב ְד ּרושׁ ֵ י ֲח ִס ּידותה -of G-d as King comes about through the spiritual influ שׁ ֶ ְ ּ ב רֹ א שׁ ַה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל ְ ּב שׁ ַ ָ ּ ב ת ence of Shabbos in and of itself; therefore, there is no need ַנֲעֵשׂית ַהְכָּתַרת ַהֶּמֶלְך ִמַּצד for the sounding of the shofar. Every year, the coronation ִעְנָינוֹ שֶׁל יוֹם ַהשַָּּׁבת, ְללֹא of G-d as King is accomplished by the sounding of the ֶצֹרְך ִּבְפֻעָּלה ִּדְתִק ַיעת ָשׁוֹפר, -shofar because it arouses His desire for kingship by draw ִכּי, ַהְכָּתַרת ַהֶּמֶלְך ִהיא ַעל ing down and revealing His pleasure in His kingdom. As ְיֵדי ֶזה שֶׁ ְּמ ְעוֹרִרים ֶאת ָהָרצוֹן a result of the pleasure the Jewish people’s acceptance of ִלְמ ּלוָכה ַעל ְיֵדי ַהְמשָׁ ַכת ְוִגּלּוי -His Kingship arouses, G-d is motivated, as it were, to re ַהַּתֲעּנוג, ְוֵכָיון שְֶּׁביוֹם ַהשַָּּׁבת .new the existence of the world and rule over it ִנְמשָׁ ְך ְוִנְתַּגֶּלה ַהַּתֲע ּנוג ָהֶעְליוֹן On Shabbos, as a result of the unique spiritual quality ִמ ַּצד ַע ְצ ֹמו, ֵאין ֶצֹר ְך ִּב ְפ ֻע ָּל ָתם of the day, G-d’s pleasure is drawn down and revealed on שֶׁל ִיְשָׂרֵאל ַעל ְיֵדי ְּתִקַיעת -His own initiative, as it were. With regard to the first Shab ָשׁוֹפר. ּוִבְלשׁוֹן ַחַז"ל – שֶׁשַּׁ ָּבת bos, it is written8 that G-d “ceased work and rested,” taking " ִמ ּ ַ ק ְ ד שׁ ָ א ְו ַ ק ְ י ָ מ א "ו ִמַּצד ַעְצמוֹ, pleasure in His creation.9 Similarly, so too, each week, this ְּדלֹא ְכּיוֹם טוֹב שׁ ֶ ִּ"י ְשׂ ָר ֵאל ִא ְינ ּהו -pattern is repeated and, at the commencement of Shab bos, Divine pleasure in His creation is aroused. Therefore, there is no need for the Jewish people to perform an action and sound the shofar to arouse G-d’s pleasure; it comes about as a matter of course. To use wording coined by our Sages,10 Shabbos is “already sanctifiedfrom Above in an ongoing manner,” in contrast to the festivals whose

7. See Likkutei Torah, Devarim, p. from His work which, in and of his inner self reflected in the work 56a ff; Siddur im Dach, Shaar HaTe- itself, generated pleasure. that he performed. All this generates kiyos, p. 240c ff.; Toras Menachem, a loftier sense of satisfaction and Moreover, after a person finishes Sefer HaMaamarim Melukat, Vol. 1, tranquility than mere rest. Similar working and rests, in that state of re- p. 51ff., and the sources mentioned concepts apply in the analog Above pose, his inner self is able to surface. there (Likkutei Torah, Vayikra, p. 42c ff., Although initially, his resting only Devarim, pp. 57a-b; the series of 8. Shmos 31:17. involves his energies returning to maamarim entitled Yom-Tov shel their source within him, afterwards, 9. When a person rests, he regains Rosh HaShanah, 5666, p. 543ff.; the he undergoes a transition and the energy he invested in his labor series of maamarim entitled BeShaah achieves a higher level of tranquility and, as a result, feels satisfaction. So SheHikdimu, 5672, Vol. 2, p. 1100ff.; and inner peace; he is at ease with his too, with the onset of Shabbos, the Toras Menachem, 5742, p. 2257). inner self. Moreover, when looking attributes G‑d invested in creation back at his activities, he is able to see 10. Beitzah 17a. returned to their source; He rested 5 SEFER HASICHOS | ROSH HASHANAH

ִ ּ ד ְ מ ַ ק ְ ּ ד שׁ ִ י ְנ ה ּו ִל ְ ז ַ מ ֵּ נ י "ז , שׁ ֶ ָ ּ ל ֵ כ ן sanctification is brought about by the Jewish people.11 To אוֹ ְמ ִרים ְ ּביוֹם טוֹב ְ"מ ַק ֵ ּדשׁ highlight this distinction, in our prayers on the festivals ִיְשָׂרֵאל ְוַהְּזַמִנּים" ְ)וֵכן ְּברֹאשׁ -we bless G-d for “sanctifying Israel and the festive sea ַהשָָּׁנה – ְ"מַקֵּדשׁ ִיְשָׂרֵאל sons.” (Similarly, on Rosh HaShanah, we bless Him for ְויוֹם ַהִּזָכּרוֹן"(, ַמה שֵֶּׁאין ֵכּן sanctifying Israel and the Day of Remembrance.”) By“ ְ ּ ב שׁ ַ ָ ּ ב ת שׁ ֶ " ּ ִמ ּ ַ ק ְ ד שׁ ָ א ְו ַ ק ְ י ָ מ א " ”;contrast, Shabbos is “sanctified in an ongoing manner ְללֹא פְֻּעָּלָתם שֶׁל ִיְשָׂרֵאלח. it is inherently holy. There is no need for any action on the ְוַאף ַעל פִּי ֵכן, ַּ"בִּמְקָּדשׁ ָה ּיו part of the Jewish people to sanctify it.12 ּתְוֹקִעין" – ִכּי, ֵ"ישׁ ַכָּּמה Even so, notwithstanding the influence of Shabbos, in ְּבִחינוֹת ְּבִעְנַין ַהַּתֲעּנוג ְלֵאין -the Beis HaMikdash, the shofar would be sounded, “be ט ֵקץ ְוַתְכִלית", ְוֵכ ָיון שֶׁ ַּבִּמְקָּדשׁ cause there are many, indeed, infinite dimensions of ְי ִכוֹלים ְלַהְמשִׁ ְיך ַּתֲע ּנוג ַנֲעֶלה Divine pleasure.”13 In the Beis HaMikdash, since it was ֵיוֹתר ֵמ ַה ַּת ֲע ּנוג שׁ ֶ ִנּ ְמשׁ ָ ְך ַעל ְיֵדי possible to evoke a loftier dimension of Divine pleasure ַהשּׁ ַ ָּבת, ָל ֵכן ַּב ִּמ ְק ָ ּדשׁ ָה ּיו ּתוֹ ְק ִעין than that which is drawn down on Shabbos, the shofar was ְכֵּדי ְלַהְמשִׁ ְיך ַהַּתֲעּנוג ַהּי ֵוֹתר sounded14 to draw down this most sublime pleasure.15 By ֶעְליוֹן, ַמה שֶּׁ ֵאין ֵכּן ַּבְּמִדָינה contrast, in other places in the region it was impossible שׁ ֶ ְ ּ ב ַ ל א ו ָה ִ כ י ִא י ־ ֶא ְ פ שׁ ָ ר ְל ַ ה ְ מ שׁ ִ י ְך -to call forth this unique sublime pleasure through the ac ִמְּבִח ַינת ַהַּתֲע ּנוג ַהּי ֵוֹתר ֶע ְליוֹןי, tions of the Jewish people;16 it was only possible to elicit ִכּי ִאם, ַה ְּב ִח ָינה שׁ ֶ ִנּ ְמשׁ ֶ ֶכת ִמ ַּצד -the dimension of Divine pleasure that is inherently gener ִע ְנָינוֹ שׁ ֶ ל יוֹם ַהשּׁ ַ ָּבת. .ated by Shabbos. Hence, the shofar was not sounded

11. Berachos 49a. The sanctification 14. Similarly, when Rosh HaShanah an analogy of the pleasure a father of the festivals is dependent upon fell on Shabbos, the shofar would be receives when he sees his son who the sanctification of the new month sounded in any place where there comes from a far-removed place. by the Sanhedrin, Israel’s highest was an established Jewish court This pleasure touches the inner court. In the Talmudic era, the Sages whose judges had been granted the dimension of the father’s – in the would sanctify each new month unique semichah initiated by Moshe analog, G-d’s – being. This is a high- based on the testimony of witnesses and continued in an unbroken chain er dimension of pleasure than G-d who sighted the new moon. (Several until after the era of the Second Beis derives from His creation. centuries after the destruction of the HaMikdash (Rosh Hashanah 4:1; 16. In the era of the Second Beis Second Beis HaMikdash, under the Rambam, loc. cit., 2:9). Note, that HaMikdash the Jewish people had guidance of Hillel II, the Sanhedrin it is well-known that the shofar undergone a significant spiritual established a fixed calendar, sanc- would be sounded in the court of descent, making it impossible to tifying all the coming months until Rabbeinu Yitzchak Alfasi on Rosh draw down these loftier levels of the reestablishment of the Sanhedrin HaShanah which fell on Shabbos Divine pleasure. “Therefore, the in the era of Mashiach.) (Rabbeinu Nissim, Ritva, et al., Sages enacted several decrees and to Rosh HaShanah, 29b.; Maggid 12. Therefore, Jews are required to safeguards in that era” (Likkutei Mishneh, Rambam, loc. cit.).* “observe the Shabbos,” i.e., align Torah, Devarim, 57c). “For as is themselves with its holiness (Shmos *See Toras Menachem, 5745, Vol. well-known from the Gemara, the 31:16). Nevertheless, the Jews 1, page 475, where the Rebbe majority of the decrees, stringen- amplify the holiness of the Shabbos offers several explanations why cies, and safeguards instituted by by “calling Shabbos ‘a delight’” Rabbeinu Yitzchak Alfasi and the our Sages were enacted specifically (Yeshayahu 58:13) and by “taking judges of his court permitted the in the era of the Second Beis Ha- pleasure in the Shabbos” (Shabbos sounding of the shofar on such Mikdash” (ibid.). This includes also 118a). See Toras Menachem, Sefer a day. the decree explained by Rabbah to HaMaamarim Melukat, Vol. 1, p. bypass the positive commandment 15. In Likkutei Torah, Devarim, p. 53ff., and the sources cited there. to sound the shofar on Rosh HaSha- 57c, the Alter Rebbe describes the nah when that day falls on Shabbos. 13. Likkutei Torah, Devarim 57b. pleasure aroused by the shofar with 6 ספר השיחות | ראש השנה

Can Man’s Initiative be Replaced?

ב. ֲאָבל ֲעַדִין ָּד ּרושׁ ֵּב ּאור Nevertheless, further clarification and explanation .2 ְו ֶה ְס ֵּבר: ֵמ ָה ִע ְנָי ִנים ָה ִע ָּקִרִּיים :is still necessary ְּדרֹאשׁ ַהשָָּׁנה ָ)נוֹסף ַעל -One of the fundamental dimensions of Rosh HaSha ַהְכָּתַרת ַהָּקדוֹשׁ ָּב ּרוְך ּהוא ְ nah – in addition to the coronation of G-d as King – is ְלֶמֶלך ְכּשְֶּׁלַעְצָמּה, ַּגם( that His coronation is meant to be accomplished through שֶׁ ַהַהְכָּתָרה ַנֲעֵשׂית ַעל ְיֵדי the Divine service of the Jewish people, as indicated by ֲע ֹבו ָד ָתם ֶׁשל ִי ְׂש ָר ֵאל – G-d’s request, “Recite before Me verses that highlight My " ִא ְמרּו ְלָפַני ְּברֹאשׁ ַהשָּׁ ָנה ,.Kingship… so that you crown Me as King over you;” i.e ַמְלִכּיוֹת . . ֶׁש ַּת ְמ ִליכּו ִני through their Divine service, the Jews bring about G-d’s ֲעֵל ֶיכם", שִֶּׁיְשָׂרֵאל ַעל ְיֵדי .coronation ֲעבוֹ ָד ָתם פּ וֹ ֲע ִלים ַה ְכ ָּת ַרת ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא. -This concept is connected with the well-known expla nation17 why Rosh HaShanah is celebrated on the first of יא ּו ְכָי ּדו ַע ַהֵּב ּאור ְּבַטַעם ,Tishrei, the anniversary of the day Adam, the first man ְקִב ַיעת רֹאשׁ ַהשָּׁ ָנה ְּבֶאָחד .was created, even though it was the sixth day of creation ְּבִתשְֵׁרי, יוֹם ְּברוֹא ָאָדם Seemingly, since in our prayers, we refer to Rosh HaShanah ָ ה ִ ר א שׁ ֹ ו ן , שׁ ֶ ה ּו א י ֹ ו ם שׁ ִ ׁ שּ ִ י -as “the day of the beginning of Your work, a commemo ְלַמֲעֵשׂה ְבֵראשִׁית, ְולֹא ration of the first day,” it would have been appropriate to ְּבכ"ה ֶּבֱא ּלול, יוֹם ִראשׁוֹן -celebrate Rosh HaShanah on the 25th of Elul, the anni ְלַמֲעֵשׂה ְבֵראשִׁית – ֵכָּיון versary of the first day of creation. Nevertheless, Rosh שְֶּׁבַהְתָחַלת ַהְּבִרָיאה ָהּיו HaShanah is celebrated on the first of Tishrei because, at ָכּל ָהִעְנָיִנים ִמַּצד ִ"כּי ָחֵפץ the beginning of creation, G-d’s creative energy was drawn יב ֶח ֶסד ּהוא", ֲאָבל ַעְכשָׁו down into all existence since “He desires kindness.”18 ְּב ִא ְת ֲע ּרו ָתא ִד ְל ַת ָּתא ַּת ְלָיא However, at the present time, the renewal of existence is ִמְּלָתא, שֶׁ ָּצִר ְיך ִלְהיוֹת ַעל dependent upon an arousal from below that is achieved ְי ֵדי ֲע ֹבו ַדת ָהָא ָדם ַ ּדְו ָקא, ,by man’s Divine service in accepting G-d as King and thus ְכּמוֹ שֶׁ ָהָיה ְּביוֹם ְּברוֹא ָאָדם reawakening His desire for a world where His sovereignty ָ ה ִ ר א שׁ ֹ ו ן שׁ ֶ ִ ה ְ כ ִ ּ ת י ר ֶא ת ַה ּ ָ ק ד ֹ ו שׁ .would be manifest ָּב ּרו ְך ּהוא ְל ֶמ ֶל ְך ְּב ָא ְמרוֹ "ה' Adam, the first man,evoked such an arousal from ָמָלְך ֵּג ּאות ָלֵבשׁ"יג, ְוִגָּלה below on the day he was created, crowning G-d as King ַמְל ּכותוֹ שֶׁל ַהָּקדוֹשׁ ָּב ּרוְך by saying,19 “G-d has reigned. He has garbed Himself ּהוא ְּבָכל ַהְּבִר ָיאה, ְּבָאְמרוֹ in grandeur.” He proceeded to reveal G-d’s sovereignty

By contrast, in the era of the First in footnote 7). Accordingly, during Vol. 1, p. 41ff.) and the sources Beis HaMikdash, when the Jews that era, the shofar was sounded cited there. (See Lessons in Sefer functioned on a higher spiritual universally on such a day. HaMaamarim, Festivals, Vol. 1. P. rung, they were able to draw down 1ff., where this maamar is translated 17. See the maamarim entitled Zeh the loftier level of Divine pleasure and explained.) HaYom, 5741 (Toras Menachem, even in other places in the region Sefer HaMaamarim Melukat, Vol. 18. Michah 7:18. (ibid.; the other maamarim cited 1, p. 29ff.), and Zeh HaYom (ibid., 19. Tehillim 93:1. 7 SEFER HASICHOS | ROSH HASHANAH

ְל ָכל ַה ִנּ ְבָר ִאים שׁ ֶ ָּב ָעוֹלם ּ"ב ֹּאו over existence, telling all the created beings in the ְוִנשׁ ְ ַּת ֲחֶוה ְוִנ ְכָר ָעה ִנ ְבְר ָכה ִל ְפֵני ה' world,20 “Come, let us prostrate ourselves and bow; let עוֹ ֵשׂ ּנו"יד, ְו ָל ֵכן ִנ ְק ַּבע רֹאשׁ ַהשּׁ ָ ָנה ”.us kneel before G-d, our Maker ְליוֹ ם ְ ּברוֹ א ָהָא ָדם, ֵכּ ָיו ן ֶׁש ִּי ְׂש ָר ֵאל ,The name Adam is applied to mankind as a whole טו ַ)"אֶּתם ְק ּרוִיין ָאָדם" , ַעל שֵׁם -and particularly, to the Jewish people. His soul includ ָאָדם ָהִראשׁוֹן, שֶׁ ָהָיה ָכּ ּלול ִמָכּל ed the souls of all the Jewish people, and within every ִנשְׁמוֹת ִי ְשָׂרֵאל ּוְבָכל ְנשָׁ ָמה ֵישׁ Jew is contained a spark of his soul.22 Each year, the טז ֵחֶלק ִמִנּשְׁ ַמת ָאָדם ָהִראשׁוֹן ( -anniversary of his creation is designated as Rosh Ha ַמ ְכ ִּת ִירים ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא ְ Shanah, for the Jews emulate the act he performed when ְל ֶמ ֶלך ַ)על ַע ְצ ָמם, ְו ַעל ְי ֵדי ֶזה ַגם( ,created and crown G-d as King over themselves and ַעל ָכּ ל ָהעוֹ ָלם. .thereby, extend His kingship over the entire world ְ ְ ְוַעל פִּי ֶזה ָצִריך ְלָהִבין: ֵאיך Based on the above, clarification is necessary: How ִ י ָ ּ ת ֵ כ ן שׁ ֶ ְ ּ ב רֹ א שׁ ַה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל ְ ּב שׁ ַ ָ ּ ב ת is it possible that the shofar not be sounded on Rosh שֵֶׁאין ּתְוֹקִעין ַּב ָשּׁוֹפר ֵ)כָּיון -HaShanah when it falls on Shabbos? True, Divine plea ְ שִֶׁנְּמשָׁך ַהַּתֲעּנוג ֵמַעְצמוֹ, ִמַּצד sure is drawn down on His initiative, as a result of the ִע ְנָינוֹ שׁ ֶ ל יוֹ ם ַהשּׁ ַ ָּבת( ֶי ְח ַסר ָה ִע ְנָין -inherent influence of Shabbos. Nevertheless, by bypass שׁ ֶ ַה ַה ְכ ָּתָרה ְצִר ָיכה ִל ְהיוֹת ַעל ְיֵדי ing the sounding of the shofar, G-d’s coronation through ֲע ֹבו ָד ָתם ֶׁשל ִי ְׂש ָר ֵאל ַ ּדְו ָקא?! -the Divine service of the Jewish people – a fundamen ְוֵישׁ ַלוֹמר, שֶַּׁגם ֶזה שֵֶׁאין .tal element of Rosh HaShanah – will be lacking ּתוֹ ְק ִעין ַּבשּׁ וֹ ָפר ּהוא ֵח ֶלק ִמ ְכּ ָל ּלות In resolution, it can be explained that refraining ָה ֲע ֹבו ָדה ִּד ְת ִק ַיעת שׁ ָוֹפר ְּ)בֶנ ֶפשׁ from sounding the shofar implies more than remaining ָה ָא ָדםיז(, ַהְיּנו, שֵֶׁאין ַהַכָּּוָנה passive. It constitutes part of the totality of the Divine שׁ ֶ ְ ּ ב רֹ א שׁ ַה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל ְ ּב שׁ ַ ָ ּ ב ת service within man’s soul23 associated with sounding לֹא ַק ֶּי ֶמת ָה ֲע ֹבו ָדה ִּד ְת ִק ַיעת -the shofar. It is not that the Divine service associat שׁ ֹ ו ָפ ריח(, ִכּי ִאם, שֶָׁהֲע ָבוֹדה ed with sounding the shofar is not carried out when ִּדְתִק ַיעת ָשׁוֹפר ִהיא ְּב ֶאֹפן שֶׁל Rosh HaShanah falls on Shabbos.24 Instead, as will be ְׁש ִל ָילה, שֶׁ ֵאין ּת ְוֹקִעין ַּב ָשּׁוֹפר, -explained, on such a day, the Divine service usually as ְולֹא עוֹד, ֶאָּלא, שֶׁ ַּבֲע ָבוֹדה זוֹ ֵישׁ sociated with sounding the shofar is accomplished by ִעּלּוי ְלַגֵּבי ָהֲע ָבוֹדה ִּדְתִקַיעת not sounding the shofar. Moreover, this type of Divine שׁ ֹ ו ָפ ר ְּב ֹפ ַעל ַמ ָּמׁש ְּברֹאשׁ ַהשּׁ ָ ָנה service possesses an advantage over the Divine service

20. Ibid. 95:6. See Pirkei D’Rabbi the conclusion of Hilchos Temurah), from your sleep and you who slum- Eliezer, ch. 11. “Most of the Torah’s laws are sole- ber, arise….’” ly… intended to correct a person’s 21. Yevamos 61a. 24. In any event, it is impossible to character traits and structure his say that the Divine service associated 22. Likkutei Torah, Devarim, p. 47b. conduct as a whole.” with sounding the shofar is lacking 23. Similar concepts apply with Rambam specifically highlights this when Rosh HaShanah falls on regard to all the mitzvos. In addi- concept concerning sounding the Shabbos. This is reflected by the fact tion to the actual performance of shofar, stating (in Hilchos Teshuvah that even on such a day, the Shofros the mitzvos, every mitzvah has its 3:4), “Even though sounding the verses are recited, indicating that the spiritual theme in man’s Divine shofar on Rosh HaShanah is a Divine service associated with the service, the intent inspiring its ob- Scriptural decree, it contains an shofar is incumbent upon man on servance. Thus, Rambam writes (at allusion, ‘Wake up you sleepy ones such a day. See section 9, below. 8 ספר השיחות | ראש השנה

שֶׁ ָחל ִּבימוֹת ַהשָּׁ ּבוַע ִּ)דְפשִׁ ָיטא carried out when the shofar is actually sounded when שֶׁ ְּקֻדשַּׁת ַהשַָּּׁבת ֵאָינּה ּגַוֹרַעת .Rosh HaShanah falls during the week ַחס ְושׁ ָ לוֹ ם ִמ ַּמ ֲע ַלת רֹאשׁ ַהשּׁ ָ ָנה, -We must say so, because it is obvious that the holi) ֶאָּלא ַאְּדַרָּבה, שֶׁ ַעל ְיֵדי ַהשַּׁ ָּבת ness of Shabbos does not, Heaven forbid, detract from ִנּת ָוֹסף עוֹד ֵיוֹתר ְּבַמֲעַלת רֹאשׁ .the level of Divine service achieved on Rosh HaShanah ַהשָָּׁנה(; ַוֲע ָבוֹדה ַנֲעֵלית עוֹד -Instead, the opposite is true; Shabbos enhances the lev ֵיוֹתר – ַּבִּמְקָּדשׁ, שֶׁ ּבוֹ ּת ְוֹקִעין (.el of Divine service achieved on Rosh HaShanah ַ ּב ׁ שּ ֹ ו ָפ ר ְּב ֹפ ַעל ַמ ָּמׁש ַּגם ְּברֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל ְּבשׁ ַ ָּבת, ְכּ ִד ְל ַק ָּמן. -Beyond this level, there is an even loftier level of Di vine service that was carried out in the Beis HaMikdash, where the shofar was actually sounded even when Rosh HaShanah fell on Shabbos, as will be explained in sec. 7ff.

When a Nation Pays Homage

ג. ְוּיוַבן ְּבֶהְקֵּדם ַהֵּבּאור -The above concepts can be understood by clarify .3 ִ ּ ד ְ ת ִ ק י ַע ת שׁ ֹ ו ָפ ר ְו שׁ ַ ָ ּ ב ת ַּב ֲע ֹבו ַדת ing the theme of man’s Divine service when sounding ָהָא ָדםיט: the shofar and that involved in the observance of Shabbos.25 ָה ֲעבוֹ ָדה ְדׁש ֹו ָפר ַּ)"ת ְמ ִל ּיכו ִני ֲעֵלֶיכם . . ּוַבֶּמה ַּב ָשּׁוֹפר( As reflected by G-d’s request, “Crown Me as King ִהיא ִע ְנַין ַה ִּבּטּולכ – ְכָּי ּדוַעכא over you… With what? With the shofar,” the Divine שֶַׁהְכָּתַרת ַהֶּמֶלְך ַנֲעֵשׂית ַעל service associated with sounding the shofar is one of ְיֵדי ַהִּבטּ ּול שֶׁל ָהָעם, שֶׁ ַעל ְיֵדי -bittul, self-nullification.26 As is well known,27 the cor ֶזה שֶׁ ִּמְתַּבטְּ ִלים ְלָפָניו ִּבְמִס ַירת onation of a king is brought about by the bittul of his ְר ָצוֹנם ְוַנְפשָׁם ֵאָליו, ִמְת ֵעוֹרר nation. When they subjugate themselves in homage ַה ֶּמ ֶל ְך ַל ְחפּ וֹץ ִּב ְמ ּלו ָכה. before the king, devoting their wills and their souls to him, he is aroused with a desire for kingship. ְו ֵכן ָה ֲעבוֹ ָדה ְּד ַׁש ָּבת ְקשׁ ּו ָרה ִעם ִע ְנַין ַה ִּבּטּול – ִכּ ְמ ָבֹאר ִּבְד ּרושׁ ֵ י -Similarly, the Divine service of Shabbos is associat 28 ֲח ִס ּידותכב שִֶׁעְנַין ַהשַָּּׁבת ּהוא ,ed with bittul. As explained in Chassidus, on Shabbos שׁ ֶ "שּׁ וֹ ֵבת ְו ָנח ְכּ עוֹ ֵמד ִל ְפ ֵני ַה ֶּמ ֶל ְך a Jew “ceases work and rests, as one who stands with ְּבִב ּטּול", ַהְיּנו, שִֶּׁבימוֹת ַה חֹל bittul in the king’s presence.” During the week, G‑dly

25. With regard to the concepts that not motivated by the mind – arouses translation for the term bittul. Bittul follow, see also the communal letter a degree of bittul that transcends does not mean becoming less of one- sent out on 25 Elul, 5749, printed in knowledge. self, but rather subsuming one’s own Likkutei Sichos, Vol. 39, p 422ff. identity to something greater and Moreover, the shofar blast itself is identifying with that greater entity. 26. For this reason, it is specifically a simple sound, stemming from an animal’s horn that is used to the inner will of the heart that 27. See the extensive explanations sound the shofar. Animals possess transcends knowledge (Likkutei in Sefer HaMaamarim 5665, p. 2ff., a greater degree of bittul than Torah, loc. cit., p. 56b; see also the Sefer HaMaamarim 5703, p. 6ff. See humans, as obvious from the fact maamarim cited in footnote 7, et also the sources cited in footnote 7. that a young boy can control an al.). 28. Derech Mitzvosecha, mitzvas entire herd of animals. Using such Self-nullification is an inadequate milah, sec. 5, p. 8a, et al. a horn – indicative of an approach 9 SEFER HASICHOS | ROSH HASHANAH

שֶָׁהאוֹר ָהֱא ִלֹקי ֵאינוֹ ְּבִגּלּוי, ֲאַזי -light is not revealed. Hence, man’s identity is evi ִ נ ְ ר ֶ ּ ג שׁ ֶ ת ְמ ִציאּות ָהָא ָדם שׁ ֶ עוֹ ֶשׂ ה .dent and is expressed in the activities he performs ְמַל ְאכּתוֹ כו', ַמה שֵֶּׁאין ֵכּן ְּביוֹם By contrast, Shabbos is a day inherently endowed ַהשַָּּׁבת, ְּדִמַּקְדשָׁא ְוַקְיָמא ַעל ְיֵדי with holiness by G-d, as it is written,29 “He sanctified ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא, ַ"ו ְי ַק ְ ּדשׁ ֵ ּהו"כג, ֲהֵרי it .” On that day, every Jew feels that he is “standing ֶזה ְכּ מוֹ ָה ֹעו ֵמד ִל ְפ ֵני ַה ֶּמ ֶלְך , שׁ ֶ ּ ל ֹ א -in the presence of the King,” as it were. In such a sit ָיִרים ָידוֹ ַל ֲעשׂוֹת ְמ ָל ָאכה, ַו ֲא ִפ ּל ּו לֹא uation, one cannot raise his hand to act, for making ְּב ֶאֹפן ְּד ַ"מ ְחֵוי ְּב ָמחוֹג"כד ִ ּב ְל ָבד. even the slightest independent gesture in the king’s presence is equated with an act of rebellion.30 ּו ִמֶּזה ּמו ֶבֶנת ַמ ֲע ַלת ַה ִּבטּ ּול ְּברֹאשׁ ַ ה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל ְ ּב שׁ ַ ָ ּ ב ת : On this basis, it is possible to understand the lofty nature of the bittul experienced when Rosh Ha- ַאף ַעל פּ ִ י שׁ ֶ ָכּ ל שׁ ַ ָ ּבת ָקשׁ ּור ִעם ִע ְנ ַין Shanah falls on Shabbos. Although every Shabbos is ַהִּב ּטּול ַ)כַּנּ"ל(, ֲהֵרי ּמוָבן שֶׁ ַהִּב ּטּול associated with bittul, as explained, it is understood ְּדרֹאשׁ ַהשָָּׁנה שֶַׁעל ָידוֹ ֲפּוֹעִלים ְ that the bittul of Rosh HaShanah through which ַהְכָּתַרת ַהֶּמֶלך ּהוא ְּב ֶאֹפן ַנֲעֶלה G-d is coronated as King is more consummate than כה ְ ֵיוֹתר ֵמַהִּב ּטּול ְּדשַָּׁבת . ּו ְל ִא ָידך, the bittul of Shabbos.31 Nevertheless, the bittul of כו ַ"א ֲה ֵני" ַהִּב ּטּול ְּדשַָּׁבת ְלַהִּב ּטּול .Shabbos enhances32 the bittul of Rosh HaShanah ְ ּדרֹאשׁ ַהשּׁ ָ ָנה, שׁ ֶ ַה ִּבטּ ּול ְ ּדרֹאשׁ ַהשּׁ ָ ָנה Thus, when Rosh HaShanah falls on Shabbos, the שֶׁ ָחל ְּבשַָּׁבת ּהוא ִּבְבִחַינת "שַַּׁבת bittul is comparable to “the Shabbos of Shabbos,” 33 כז כח שׁ ַ ָ ּ ב ת ֹ ו ן " , " שׁ ַ ַ ּ ב ת ְ ּב שׁ ַ ַ ּ ב ּ ת ֹ ו " , ְלַגֵּבי or “[the ascent of] Shabbos on Shabbos,” 34 elevating ַהִּבטּ ּול ְּד)שַׁ ָּבת ְו(רֹאשׁ ַהשָּׁ ָנה ְסָתם it above the bittul of an ordinary Shabbos or of Rosh )שׁ ֶ ָחל ִּב ֵימי ַהשּׁ ָ ּבו ַע(. .HaShanah that falls during the week

Going Beyond Who We Are

ד. ְוֵישׁ ְל ָב ֵאר ַמ ֲע ַלת ַה ִּבטּ ּול ְ ּדרֹאשׁ It is possible to explain the superiority of .4 ַהשּׁ ָ ָנה שׁ ֶ ָחל ְּבשׁ ַ ָּבת ְלַג ֵּבי רֹאשׁ ַהשּׁ ָ ָנה the bittul of Rosh HaShanah that falls on Shabbos ְסָתם – ַעל ֶּדֶרְך ַהשַּׁ ָּבת ָהִר ָאשׁוֹנה over that of Rosh HaShanah in an ordinary year by שׁ ֶ ָ ה ְ י ָ ת ה ִ ּב ְ ס ִ מ י כ ּו ת ּו ְ ב ֶ ה ְ מ שׁ ֵ ְ ך ְל רֹ א שׁ -comparing it to the first Shabbos which followed di ַהשּׁ ָ ָנה ָהִראשׁ וֹן, ְּביוֹם שׁ ִ שּׁ ִ י ְל ַמ ֲע ֵשׂה rectly after the first Rosh HaShanah, the sixth day ְ ב ֵ ר א שׁ ִ י ת , ֶע ֶ ר ב שׁ ַ ָ ּ ב ת : .of creation, which fell on Friday ַאף ַעל פִּי שֶׁ ְּביוֹם שִׁשִּׁי ְלַמֲע ֵשׂה Although on the sixth day of creation, Adam, the

29. Shmos 20:11. out G-d’s will even though his heart rowing the wording of our Sages, and mind are not fully aligned with Zevachim 91a. 30. See Pesachim 57b, Chagigah 5b, his actions. By contrast, the bittul of cited in Derech Mitzvosecha, loc. cit. 33. Shmos 31:15, et al., translated Rosh HaShanah involves the inner according to the context in which it 31. As is well known, the bittul ex- dimension and essence of the soul, is used by the Rebbe here. See Likku- perienced throughout the year is on tapping an aspect of the soul that tei Torah, Devarim, p. 70b, et al. a lower level of spiritual expression is deeper than that of intellect and than the exercise of one’s inner emotion (Sefer HaMaamarim 5702, 34. Bamidbar 28:10, translated ac- powers of intellect and emotion. Or- p. 8, et al.). cording to the context in which it is dinarily, bittul reflects a lower level used by the Rebbe here. See Likkutei of kabbalas ol. The person carries 32. In the original, the Rebbe is bor- Torah, Bamidbar, p. 45a, et al. 10 ספר השיחות | ראש השנה

ְבֵראשׁ ִ ית פָּ ַעל ָאָדם ָהִראשׁ וֹן ַה ִּבטּ ּול -first man, brought about bittul throughout the cre ְּב ָכל ַה ְּבִר ָיאה, ּ"ב ֹּאו ִנשׁ ְ ַּת ֲחֶוה ְו ִנ ְכָר ָעה ation as a whole, by saying, “Come let us prostrate גו' – לֹא ָהָיה ַהִּב ּטּול ְּבַתְכִלית .ourselves and bow…,” that bittul was not complete ַהשְּׁ ֵל ּמות, ִכּי, ָנוֹסף ְלָכְך שֶׁ ַהִּב ּטּול Firstly, it was a bittul based on a rationale: Adam ָהָיה ִמ ַּצד ַה ַּט ַעם, ּ"ב ֹּאו ִנשׁ ְ ַּת ֲחֶוה ”instructed the created beings to “bow before G-d גו' ִל ְפ ֵני ה' ֹעו ֵׂשנּו" ְּ)דֵכ ָיון שֶׁ ּהוא because He is “our Maker.” The awareness of that " ֹעו ֵׂשנּו" ְצִר ִיכים ִל ְהיוֹת ְּב ֵט ִלים -fact leads to a logical consequence – that it is neces ֵאָליו(, ֲהֵרי, ַהִהשְַּׁתֲחָוָאה ַעְצָמּה sary to be batel to Him. Furthermore, the expression ִהיא ְּפ ֻע ָּל ֹתו ֶׁשל ַה ִּמ ְׁש ַּת ֲח ֶוה, ְו ֵכ ָיון of homage to G-d initiated by Adam came about שֶׁ ּהוא ֶעוֹשׂה פְּ ֻעָּלה, ֲאִפּלּו פְּ ֻעַּלת -through an activity – prostration. When an activi ַ ה ִ ה שׁ ְ ַ ּ ת ֲ ח ָ ו ָ א ה שׁ ֶ ּ ְ מ ַ ב ּ ֵ ט א ת ַה ִּבּטּול שׁ ֶ ּ ל ֹ ו , ty – even an activity like prostration that expresses ֲהֵרי ֶזה ְּב ֶאֹפן ֶׁש ִּנ ְר ֶּג ֶׁשת ְמ ִציאּו ֹתו. one’s bittul – is involved, the identity of the one who prostates himself is felt. ְוַה ָהוֹסָפה ְּבַהִּב ּטּול ְּדיוֹם ַהשַָּּׁבת ְלַגֵּבי ַהִּב ּטּול ְּדרֹאשׁ ַהשָּׁ ָנה – שֶׁ ַעל When Rosh HaShanah falls on Shabbos, Shabbos ְי ֵדי ַה ִּבטּ ּול ְל ַה ֶּמ ֶל ְך ֵאינוֹ ָיכוֹל ַל ֲעשׂוֹת augments the bittul of the day, bringing a person to שׁ ּום פְּ ֻעָּלה, ֲאִפּלּו לֹא פְּ ֻעָּלה שֶׁל -the point that his bittul to the King is so compre ִהשְׁ ַּתֲחָוָאה, ָכָּא ּמור, שֶׁ ְּבָעְמדוֹ ִלְפֵני hensive that he is unable to do anything, not even ַה ֶּמ ֶל ְך ֲהֵרי ּהוא ְּב ִבטּ ּול ְּב ַת ְכ ִלית. prostrate himself. While standing in the presence of the King, a person is encompassed by consummate ּוֵב ּאור ָהִעְנָין – ְּב ִ"ב ּטּול" ֵישׁ ב' .bittul to the extent that he is incapable of any action אוֹ ַפ ִנּ ים ִ ּ)ב ְכ ָל ּלות(: To clarify the concept – in general, bittul is ex- ֶאֹפן ָהא' – שֶׁ ָהָאָדם ְמַבטֵּל ֶאת :pressed in two ways ַע ְצמוֹ ּומוֹ ֵסר ַנ ְפשׁ וֹ ּו ְרצוֹ נוֹ ְל ַה ָּקדוֹשׁ -a) A person negates his own identity and ded ְ ָּב ּרוך ּהוא ַעד שֶׁ ָכּל ְמִצ ּיאותוֹ ֵא ָינּה icates his soul and will to G‑d to the extent that ְ כט ֶא ָּלא ֶ"ע ֶבד ֶמ ֶלך" , ְכּמוֹ ָה ֶע ֶבד שׁ ֶ ָכּל in his entirety, he is nothing but “a servant of the ל ְמ ִצ ּיאותוֹ ִהיא ְמ ִצ ּיאות ָה ָאדוֹן , ֲא ָבל K i ng ,” 35 like a servant whose entire existence is as an ַאף ַעל פִּ י ֵכן, ֵכּ ָיון שׁ ֶ ֶּישׁ ְ ָנ ּה ֲ"ע ָבוֹדה" extension of his master’s. 36 Nevertheless, since the שׁ ֶ ל ִּ"בטּ ּול" שׁ ֶ ַנּ ֲע ֵשׂית ַעל ְיֵדי ָה ֶע ֶבד, servant performs a service to express his bittul, the ִ נ ְ ר ֶ ּ ג שׁ ֶ ת ְמ ִציאּו ֹתו שׁ ֶ ל ָה ֶע ֶבד. .servant’s identity is felt ְו ֶאֹפן ַהב' – ְּבָעְמדוֹ ִלְפֵני ַהֶּמֶלְך b) While standing in the presence of the King, the ְּב ֶאֹפן שׁ ֶ ְּמ ִצ ּיאותוֹ ֵא ָינ ּה ִנְרֶּגשׁ ֶ ת ְכּ ָלל, person’s existence is not felt at all to the extent that it ַעד ְכּ ֵדי ַכְך, שֶׁ ּלֹא שַׁ ָּיְך ַלוֹמר שֶׁ ּהוא would not be appropriate to say that there is a person ָּ"ב ֵטל" ֶאל ַה ֶּמ ֶל ְך, ֵכּ ָיון שׁ ֶ ֵאין ְמ ִצ ּיאות who negates himself to the King, for nothing exists ּחוץ ֵמ ַה ֶּמ ֶל ְך, ִּבטּ ּול ְּב ַת ְכ ִלית. .aside from the King. This is consummate bittul

35. See Shevuos 47b, which explains sources cited there). Moreover, the acquires the object (see Rashba’s the positive dimension of such bittul, intent is not that the servant ac- commentary to the passage cited). stating, “The servant of the king is quires the object and then his mas- See the extensive explanation of the a king.” ter acquires it from him, but rather parallel to this concept in our Divine he is considered nothing more than service in the series of maamarim 36. For this reason, “Whatever a an extension of his master, and thus, entitled Yom Tov shel Rosh HaSha- servant acquires is acquired by his from the very outset, his master nah, 5666, p. 326ff. master” (Kiddushin 23b; see the 11 SEFER HASICHOS | ROSH HASHANAH

ְו ַעל ֶּדֶר ְך ַהָּי ּדו ַע ְּב ִעְנַין ַה ְּמ ִס ַירת -This concept can be explained further by compar ֶנ ֶפשׁ : ֵישׁ ְמ ִס ַירת ֶנ ֶפשׁ ְּב ֶאֹפן שׁ ֶ נּוֹ ָסף ing it to a well-known explanation regarding mesirus ְל ָכ ְך שׁ ֶ ּ ֵמ ִבין ְ ּב ִשׂ ְכלוֹ לא שׁ ֶ ִ ּ ב שׁ ְ ִ ב י ל nefesh. There is one type of mesirus nefesh that a) stems ַהָּקדוֹשׁ ָּב ּרוְך ּהוא ָצִר ְיך ִלְמסוֹר -from the understanding that one is mandated to sac ַנְפשׁוֹ, ַהְּמִס ַירת ֶנֶפשׁ ַעְצָמּה ִהיא rifice his life for G-d’s sake,37 and b) involves a person ְ ּ ב אֹ ֶפ ן שׁ ֶ ִּ נ ְ ר ָ ּ ג שׁ שׁ ֶ "ּמ ֹו ֵסר ֶאת ַנ ְפׁשוֹ" who is aware that he is sacrificing his life for G-d’s ְלַהָּקדוֹשׁ ָּב ּרוְך ּהוא; ְוֵישׁ ַּדְרָּגא sake; he is conscious of the sacrifice he is making.38 ְ ַנ ֲע ֵלית ֵיוֹתר – שׁ ֶ ּלֹא שׁ ַ ָּיך ִל ְק ָרוֹת ּה There is a loftier expression of mesirus nefesh, one ְּבשֵׁם ְ"מִסַירת ֶנֶפשׁ", ֵכּ ָיון שֶׁ ֵאין in which the person’s dedication is so all-encompassing ְ מ ִ צ י א ּו ת שׁ ֶ ל " ֶנ ֶ פ שׁ " שׁ ֶ ּ מ ֹ ו ְס ִ ר י ם that it is not appropriate to speak of him “giving over ָאוֹת ּה ְל ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא, ִכּי ִאם, ְ his soul;” he is not at all conscious of his own soul. He ַה ָּקדוֹשׁ ָּב ּרוך ּהוא ְל ַב ּדוֹ. does not feel the independent existence of a soul that ְוֵישׁ ַלוֹמר, שֶׁ ַהִּבטּ ּול ְוַהְּמִס ַירת .is being dedicated to G-d; all that is felt is G-d alone ֶנֶפשׁ ַלֲאִמָּתתוֹ ּהוא ְלַמְעָלה ַגם -It can be said that, in an ultimate sense, such bit ִמְּבִחַינת ַהְיִחָידה, ִכּי, ַהִּב ּטּול tul and mesirus nefesh is even loftier than the level of ְוַהְּמִסַירת ֶנֶפשׁ ִּד ִ"יחָידה", ּהוא yechidah.39 As indicated by the name yechidah, the ְ)כֻּמְדָּגשׁ ְּבשֵׁם ְ"יִחָידה"( ְּב ֶאֹפן bittul and mesirus nefesh stemming from that level of לב ִ ּד ִ"יח ָידה ְל ַי ֲח ָד ְך" , ַה ְי ּנו, "פְּ ֻע ָּלה" the soul involves an act, to borrow a phrase from the שֶׁל ְ"לַיֲחָדְך" ֶאת ַהָּקדוֹשׁ ָּב ּרוְך liturgy,40 yechidah leyachdach, “one nation, its oneness ּהוא, ּוְבֵמ ָילא, ִנְרָּגשׁ ִעְנָין שֶׁל affirming Your oneness.” When the yechidah affirms ְ"מ ִצ ּיאות"; ּו ְל ַמ ְע ָלה ִמֶּזה – ֶע ֶצם ,G-d’s oneness, its identity is felt. Above the yechidah לג ַ ה ְּ נ שׁ ָ ָ מ ה שׁ ֶ ֵ א י ן ִל ְ ק ר ֹ ו ָת ּ ה ְ ּב שׁ ֵ ם , exists the essence of the soul that cannot be named at ֵכּ ָיון שׁ ֶ ֵאין ְמ ִצ ּיאות שׁ ֶ ּי ַֹאמר ָע ֶל ָיה -all,41 because it is not an independent entity to be de שֵׁם ְו ַתֹאר ֲ)אִפּלּו לֹא ְ"יִחָידה scribed with a name or title, for the essence of the soul ְלַי ֲח ָד ְך"(, ִּבטּ ּול ְּב ַת ְכ ִלית. .is subsumed in consummate bittul

When Action is Not Called For

ה. ַעל פִּ י ֶזה ֵישׁ ְלָב ֵאר ַה ִח ּלּוק Based on the above, it is possible to explain the .5 שֶׁ ֵּבין ַהִּבטּ ּול ְּברֹאשׁ ַהשָּׁ ָנה שֶׁ ָחל -distinction between the bittul experienced on Rosh Ha ִּב ֵימי ַהשָּׁ ּבוַע שֶׁ ִּמְתַּבטֵּא ַעל ְיֵדי Shanah when it falls during the week (which is expressed

37. To cite a parallel: Parshas with G-d in a complete and utter the soul has no identity apart from Nitzavim (Devarim 30:20) speaks of way. G-d. “loving G-d… because He is your 40. The Hoshanos of the third day life,” i.e., love motivated by a reason. 41. To refer to a well-known Mid- of Sukkos. See Likkutei Torah, rashic expression (Bereishis Rabbah Devarim, pp. 25a, 27a, et al. Those 38. See Likkutei Sichos, Vol. 20, p. 14:9): “It (the soul) is called by five sources speak of the soul’s inherent 73ff., translated in Selections from names.” Thus, even yechidah is only desire to return and unite with Likkutei Sichos, Bereishis, p. 176ff., a name, a specific title, for the soul G-d, implying that there is a sense which explains similar concepts. itself which is above being named of separation that the soul seeks to (see Sefer HaMaamarim 5696, p. 56, 39. The term yechidah refers to the overcome. The loftier aspect spoken and the sources mentioned there). loftiest of the five names of soul, about in the main text implies that referring to the soul as it is bonded there is no separation whatsoever; 12 ספר השיחות | ראש השנה

ְּת ִק ַיעת ׁש ֹו ָפר, ְל ַה ִּבטּ ּול ְּברֹאשׁ ַהשּׁ ָ ָנה -through sounding the shofar) and the bittul experi שֶׁ ָחל ְּבשַׁ ָּבת שֶׁ ִּמְתַּבטֵּא ַעל ְיֵדי ֶזה enced on Rosh HaShanah when it falls on Shabbos ֶׁש ֵאין ּת ֹו ְק ִעין ַּבּׁש ֹו ָפר: :(which is expressed by not sounding the shofar) ַהְּתִקָיעה ַּב ָשּׁוֹפר ִהיא "פְֻּעָּלה" Sounding the shofar is an activity through שֶׁל ִ"הְתַּבטְּ ּלות", שֶׁ ְּמַבטֵּ ל ֶאת ַעְצמוֹ which one nullifies himself to G-d, crowning Him ְלַהָּקדוֹשׁ ָּב ּרוְך ּהוא, ּוַמְכִּתירוֹ ְלֶמֶלְך as King over himself and over the entire world in a ָע ָליו ְו ַעל ָה ָעוֹלם ֻכּ ּלוֹ, ַעל ֶ ּדֶר ְך ַה ְכָר ָזתוֹ manner similar to the proclamation of Adam, the שׁ ֶ ל ָא ָדם ָהִראשׁ וֹן ּ"ב ֹּאו ִנשׁ ְ ַּת ֲחֶוה גו'", ”.…first man, “Come, let us prostrate ourselves ַהְיּנו, שֶֶּׁישְָׁנּה ְמִצ ּיאותוֹ שֶׁל ָהָאָדם The implication is that there is a person with an ַה ְמ ַבטֵּ ל ֶאת ַע ְצמוֹ ְל ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא identity who nullifies himself to G-d and crowns ּוַמְכִּתירוֹ ְלֶמֶלְך ַעל ָכּל ָה ָעוֹלם, ַהְי ּנו -Him as King over the entire world. Thus, his iden שׁ ֶ ִּ נ ְ ר ֶ ּ ג שׁ ֶ ת ְמ ִ צ י א ּו ת ֹ ו . .tity is felt ֲאָבל, ְכּשֶׁ ַּמִּג ַיע ְלַדְרָּגא ָכּזוֹ שֶׁ ּהוא However, when he reaches a level where his ָּב ֵטל ִּב ְמ ִצ ּיאות ְל ַג ְמ ֵרי )לֹא ַרק שׁ ֶ ְּמ ַבטֵּ ל entire existence is batel – i.e., he does not have ֶאת ַע ְצמוֹ, ֶא ָּלא שׁ ֶ ָּב ֵטל ְּב ֶע ֶצם( – לֹא to nullify his existence, because he is inherently שׁ ַ ָּי ְך שׁ ֶ ִּי ְת ַקע ַּבשּׁ וֹ ָפר ְו ַי ְכִריז ַעל ַה ִּבטּ ּול batel – it is not befitting to sound the shofar and ְלַהָּקדוֹשׁ ָּב ּרוְך ּהוא, ּ"ב ֹּאו ִנשְׁ ַּתֲחֶוה proclaim one’s bittul to G-d, saying, “Come, let us גו'", ֵכּ ָיון שֶׁ ֵאין ְמִצ ּיאות ְכּ ָלל ּזוָלתוֹ prostrate ourselves…,” for there is no existence ִי ְת ָּבֵר ְך. .outside of G-d ִו ֵיתָרה ִמֶּזה – שׁ ְ ִל ַילת ַה ִהשׁ ְ ַּת ֲחָו ָאה Moreover, the inappropriateness of the act of ִהיא )לֹא ַרק ִמַּצד ַהִּמשְׁ ַּתֲחֶוה, ֶאָּלא( bowing comes not only because of the inner stance ַּגם ִמַּצד פְּ ֻעַּלת ַהִהשְׁ ַּתֲחָוָאה ַעְצָמּה, of the one bowing down, but also because of the ָכּ ָא ּמור ְל ֵעיל ְ)ס ִעיף ג( שׁ ֶ ְּב ָע ְמדוֹ ִל ְפֵני ,very act of bowing. As mentioned in sec. 3 above ַהֶּמֶלְך לֹא ָיִרים ֶאת ָידוֹ, ֲאִפּלּו לֹא when a person stands in a king’s presence, he ְּב ֶאֹפן ְּד ַ"מְחֵוי ְּב ָמחוֹג", שֶׁ ְּבֶזה ִנְכֶלֶלת ,would not42 even lift his hand, make any gesture ַ ּ ג ם ַה ׁ שּ ְ ִל י ָל ה ִּד ְפ ֻע ַּלת ַה ִּבּטּול( ַעל ְיֵדי or perform any activity, even one like sounding the ְּת ִק ַיעת שׁ ָוֹפר(, ִכּי, ַּגם פְּ ֻע ַּלת ַהִּבטּ ּול shofar which reflects bittul. Such an action is also ִהיא ִּב ְב ִח ַינת ַ"מ ְחֵוי ְּב ָמחוֹג"לד, ּו ְב ָע ְמדוֹ -considered an inappropriate gesture.43 In the pres ִל ְפֵני ַה ֶּמ ֶל ְך ֵאין שׁ ּום ְמ ִצ ּיאות, ִכּי ִאם ence of the King, nothing else exists; there is only ְמ ִצ ּיאות ַה ֶּמ ֶל ְך ִּב ְל ָבד. .the King ּו ִמֶּזה ּמו ָבן שׁ ֶ ַּגם ְּברֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל From the above, it is understood that even when ְּבשׁ ַ ָּבת ַנ ֲע ֶשׂה ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא ֶמ ֶל ְך Rosh HaShanah falls on Shabbos, G-d is crowned ַעל ְיֵדי ֲע ָבוֹדָתם שֶׁל ִי ְשָׂרֵאל, ֶאָּלא, as King through the Divine service of the Jewish שֲֶׁע ָבוֹדָתם ֵאָינּה ְּב ֶאֹפן שֶׁל ֲעִשָּׂיה -people. However, in that instance, their Divine ser ּוְפֻעָּלה ִחּיּוִבית, ֲאִפּלּו לֹא ַהפְֻּעָּלה ,vice is not expressed through deeds and actions

42. The intent is that the person’s 43. To cite a parallel: In another service performed by man, however identity is subsumed in bittul to the source (Heichaltzu, 5659, ch. 13), it genuine it may be, is absolutely of extent that he is unable to perform is explained that “when consid- no significance at all. Indeed, it can any action. It is not that he con- ering G-d’s awesome greatness be likened to sin.” (See the maamar sciously has to refrain from doing so. and exaltedness as it truly is, all entitled Veyikan’u ami, 5651.) 13 SEFER HASICHOS | ROSH HASHANAH

ְדִהשְׁ ַּתֲחָוָאה ַ)הִּב ּטּול שֶׁ ַעל ְיֵדי not even the act of prostration – that is comparable to ְּתִק ַיעת ָשׁוֹפר(, ִכּי ִאם, ַעל ְיֵדי the bittul brought about by sounding the shofar – but ֶזה שֶׁ ְּבֵטִלים ְּבַתְכִלית ַעד שֶׁ ֵאין rather through their being so utterly batel to the extent ְיכוֹ ִלים ֲא ִפ ּל ּו ִל ְתקוֹ ַע ַ ּבשּׁ וֹ ָפר. .that they cannot even sound the shofar

Does G-d Acknowledge Man’s Importance?

ו. ְוֵישׁ ַלוֹמר, שֶׁב' ָה ַאוֹפִנּים It is possible to say that these two expressions of .6 ָהֲאּמוִרים ְּבַהִּבּטּול )פְֻּעַּלת bittul – an act through which one nullifies himself and ַהִהְתַּבטְּ ּלות אוֹ ִּב ּטּול ְּבֶעֶצם( -an inherent bittul expressed by utter stillness – are con ְקשׁ ּוִרים ִעם ב' ַאוֹפִנּים ְּבִגּלּוי nected with the two ways through which G-d’s light is ָהאוֹ ר ָה ֱאל ִֹקי: :revealed ִמַּצד ָהאוֹר ָהֱא ִלֹקי שֶׁ ִּמְתַלֵּבשׁ There is one level of Divine light that enclothes itself ָ ּבעוֹ ָלם ְל ַה ּווֹ תוֹ ּו ְל ַה ֲחיוֹ תוֹ ּו ְל ַק ְ ּימוֹ , in the world, brings it into being, grants it vitality, and ֶישְָׁנּה ְמִצ ּיאות ָה ָעוֹלם ְוָהָאָדם, sustains it. From the standpoint of that level of Divine ֶ א ָ ּ ל א , שׁ ֶ ָ ה ָ א ָ ד ם ְמ ַב ֵּטל ֶאת ַע ְצ ֹמו light, the world – and man – exist. Man’s purpose is to ְ)ו ֶאת ָה ָעוֹלם( ְלַג ֵּבי ָהאוֹר ָה ֱא ִלֹקי nullify his existence and that of the world to the G-dly שׁ ֶ ְּמ ַח ֶּיה ּו ְמ ַה ֶּוה ּו ְמ ַק ֵּים אוֹ תוֹ. ֲא ָבל -light that brings them both into being, grants them vi ִמַּצד ָהאוֹר ָהֱא ִלֹקי שְֶּׁלַמְעָלה tality, and sustains their existence. However, from the ֵמָה ָעוֹלם – ֵאין ְמִצ ּיאות ּזוָלתוֹ ,standpoint of G-d’s light that transcends the world ִי ְת ָּבֵר ְך, ִּבּטּול ַה ְּמ ִציאּות ְל ַג ְמ ֵרי. -nothing else exists outside of Him; all existence is ut terly and totally batel. ְוֶז ּהו ַגם ַהִחּלּוק שֶׁ ֵּבין ְימוֹת ַהחֹל ְליוֹם ַהשַָּּׁבת – שִֶּׁבימוֹת This same distinction can be made between the ַהחֹל ָהאוֹר ָהֱא ִלֹקי ּהוא ְּב ֶאֹפן weekdays and Shabbos. On weekdays, the revelation of שֶׁל ִצְמּצום ִוִירָידה ְלַמטָּה -G-d’s light involves tzimtzum, “contraction,” and a de ְלַהּווֹת ּוְלַהֲחיוֹת ָכּל פְָּרֵטי scent to this worldly plane to bring into existence and ַ ה ִּ נ ְ ב ָ ר ִ א י ם ְ ּד שׁ ֵ שׁ ֶ ת ְי ֵ מ י ְב ֵ ר א שׁ ִ י ת , grant vitality to all the individual entities brought into ְכּ ַמ ֲא ָמרלה ַהְמַחֵּדשׁ ְּב ּטובוֹ ְּבָכל being during the six days of creation, as we say in our 44 יוֹם ָּת ִמיד ַמ ֲע ֵשׂה ְבֵראשׁ ִ ית, ַהְי ּנו, prayers, “in His goodness, He renews every day, the שׁ ֶ ָ ה ע ֹ ו ָל ם ה ּו א ֵיׁש ּו ְמ ִציאּות, - work of creation continuously.” Thus, this lightengen ְו ָצִר ְיך ְלַבטְּ לוֹ, ַמה שּׁ ֶ ֵאין ֵכּן ְּביוֹם ders the perception that the world is a distinct entity 45 ַהשּׁ ַ ָּבת, ַ"וְי ַכל ֱא ִלֹקים גו' ַוִּישׁ ְ ּבֹת .whose identity must be nullified גו' ִמָכּל ְמ ַל ְאכּתוֹ ֲאשׁ ֶר ָע ָשׂה" לו, .By contrast, on Shabbos, a different reality sets in “G-d ceased (vay’chal Elokim)… and rested… from all the work which He had performed.”46 G-d’s name Elokim refers to the G-dly light that serves as the direct source to bring into being and grant vitality to

44. The blessing Yotzer or recited in adapts itself to the level of the worlds that the worlds possess a degree of the Morning Service. by undergoing tzimtzum so that it importance in relation to this level can enclothe itself in them indicates of G-dly light. 45. The very fact that G-d’s light 14 ספר השיחות | ראש השנה

ֲאַזי ִנְתַעֶּלה ָהאוֹר ָהֱא ִלֹקי ְוִנְכָלל existence. Thus, the phrase vay’chal Elokim can also be ִ ּב ְמקוֹ רוֹ , ְו ָהעוֹ ָלמוֹ ת עוֹ ִלים translated as “Elokim ceased.” On Shabbos, the veiling ְלשׁ ָ ְרשׁ ָ ם ּו ְמקוֹ ָרם, עוֹ ָלמוֹ ת ְ ּב ַי" ע and self-limiting influence that results from G-d’s name ִמ ְת ַע ִּלים ְל ַעוֹלם ָה ֲא ִצ ּילותלז שׁ ֶ ּ ב ֹ ו Elokim “ceases”47 and the Divine light that sustains the ֵמִאיר ּוִמְתַּגֶּלה ְּבִח ַינת ַהָחְכָמה, .world ascends and is included in its source שֶׁ ִעְנָיָנּה ַּתְכִלית ַהִּבטּ ּול, שֶׁ ּ"הוא As a result, the worlds – i.e., the entire framework ְל ַב ּדוֹ ּהוא ְו ֵאין ּזו ָלתוֹ"לח. of created existence – ascends to its root and source in G-dliness. In Kabbalistic terminology, this means that ְו ַעל פִּי ֶזה ֵישׁ ַלוֹמר, שׁ ֶ ְּברֹאשׁ the created worlds of Beriah, Yetzirah, and Asiyah as- ַהשָָּׁנה שֶָׁחל ִּבימוֹת ַהשָּׁ ּבוַע cend to the realm of Atzilus,48 the world of oneness. In ּ ַהִּבּטּול ְּ)בָגּלוי( ּהוא ְלַדְרַגת that realm, the sefirahof chochmah49 shines forth and is ָהֱא ּלֹקות שְֶּׁבֶעֶרְך ִלְמִצּיאות ְ revealed. Chochmah is characterized by consummate ָהעוֹ ָלם, ְל ַה ּווֹ ת ָהעוֹ ָלם ְו ִל ְמלוֹ ך bittul. It is subsumed in the perception that “G-d alone ָעָליו, ְוָלֵכן ַּגם ַהִּב ּטּול ּהוא ַעל exists; there is nothing other than Him.”50 ְיֵדי פְֻּעָּלה ַוֲעִשָּׂיה ִּדְתִקַיעת Based on the above, it can be said that when Rosh שׁ ֹ ו ָפ ר , ְ ּב אֹ ֶפ ן שׁ ֶ ִּ נ ְ ר ֶ ּ ג שׁ ֶ ת ְמ ִ צ י א ּו ת ֹ ו ; HaShanah falls during the week, in an apparent sense, ַמה שּׁ ֶ ֵאין ֵכּן ְּברֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל the Divine service of that day involves man becoming ְּבשׁ ַ ָּבת – ַה ִּבטּ ּול ַּ)גם ְּבָג ּלוי( ּהוא ְ batel to the G-dly light that shares a relationship with ְלַדְרַּגת ָהֱא ּלֹקות שֶׁ ֵאָינּה ְּבֶעֶרך the world so that the world can be brought into being ָה ָעוֹלם )שְֶּׁלַגֵּבי ַּדְרָּגא זוֹ לֹא and G-d can rule over it. Therefore, this degree of bittul לט ֶישְָׁנּה ְמִצ ּיאות ָה ָעוֹלם (, ְו ָל ֵכן is expressed through activity on man’s part – sounding the shofar, an act through which his identity is felt. By contrast, when Rosh HaShanah falls on Shabbos, man’s bittul, even in a revealed sense, is related to the level of G-dliness that transcends the world. In relation to this level, the world does not exist.51 Therefore,

46. Bereishis 2:2, included in the mah does not refer to wisdom in a that although there are practitioners Kiddush recited Friday night. simple sense, but rather the ability of magic who merely produce to transcend one’s understanding illusions, there are also those who 47. Likkutei Torah, Bamidbar, p. 72a. and appreciate novel frontiers which actually perform black magic and Similarly, G-d’s “resting on Shabbos” makes it possible to grasp a new can be held liable for performing can be understood as an analogy concept. Thus, it is identified with a deed.* The fact that Torah Law that seeks to illustrate how the bittul, rising above oneself. makes a distinction between the two creative energy invested in existence and considers one to have actually 50. The marginal note in Tanya, returns to its source on Shabbos, like performed a deed indicates that the ch. 35. a person who “gets back to himself” world is a true entity and not merely after working hard on a particular 51. Note the clarification in the se- an illusion, for if it were merely an il- project (ibid., Vayikra, p. 43c). ries of maamarim entitled Yom Tov lusion, there would be no difference 48. See Sefer HaMaamarim 5665, p. shel Rosh HaShanah, 5666, p. 332, between the two. Nevertheless, this 11, Sefer HaMaamarim 5703, p. 40. regarding the explanation given in explanation applies only in relation many sources (Toras Shmuel, 5626 to the G-dly light, the ayin, that is 49. The simple translation of p. 55; ibid., 5632, Vol. 2, p. 349, et the direct source that brings into chochmah is “wisdom.” However, al.) that the world truly exists and is being the yesh, existence in our as explained in Chassidus (see not a figment of imagination. Those world. However, with regard to the Heichaltzu, 5659, ch. 5, et al.), choch- sources cite Sanhedrin 7:11 that rules essence of G-d’s infinite light, “there 15 SEFER HASICHOS | ROSH HASHANAH man’s bittul is expressed by refraining from action, ַּגם ַהִּב ּטּול ּהוא ְּב ֶאֹפן שֶׁל ֶהְעֵּדר -not sounding the shofar, in expression of consum ַהפְֻּעָּלה ְוָהֲעִשָּׂיה, שֵֶׁאין ּת ְוֹקִעין .mate bittul ַּבשּׁ ָוֹפר, ִּבטּ ּול ְּב ַת ְכ ִלית. It is possible to say that a similar concept applies ְוֵישׁ ַלוֹמר שֶׁ ֵכּן ּהוא ַגם ַּב ֵנּוֹגַע also to man’s Divine service of drawing down and ְלַהְמשַָׁכת ְוִגּלּוי ַמְל ּכותוֹ ִיְתָּבֵרְך revealing G-d’s kingship through the expression of שֶׁ ֲפּוֹעִלים ַעל ְיֵדי ַהִּב ּטּול ִ)עְנַין bittul (the coronation of G-d as King.) When Rosh ַ ה ַ ה ְ כ ָ ּ ת ָ ר ה ( – שׁ ֶ ַ ה ַ ה ְ מ שׁ ָ ָ כ ה ְ ּב רֹ א שׁ HaShanah falls on Shabbos, the consummate bittul ַהשּׁ ָ ָנה שׁ ֶ ָחל ְּבשׁ ַ ָּבת ַעל ְיֵדי ַהִּבטּ ּול expressed by not sounding the shofar draws down ְּבַתְכִלית שִֶּׁמְתַּבטֵּא ְּבֶזה שֵֶׁאין a loftier dimension of G-d’s kingship than is drawn ּת ְוֹקִעין ַּב ָשּׁוֹפר, ִהיא ַנֲעֵלית ֵיוֹתר down by the act of sounding the shofar when Rosh ֵמַהַהְמשָָׁכה שֶַׁעל ְיֵדי ַהפְֻּעָּלה .HaShanah falls during the week ִּד ְת ִק ַיעת שׁ ָוֹפר ְּברֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל ִ ּב י מ ֹ ו ת ַה ׁ שּ ָ ב ּו ַע . When Utter Bittul Leads to a Yes and Not a No

7. Nevertheless, based on the above explanations, ז. ָא ְמָנם, ַעל פִּי ֶזה ָצִר ְיך ְלָהִבין ,it is necessary to clarify why in the Beis HaMikdash ֶזה שׁ ֶ ַּב ִּמ ְקָּדשׁ ּת ְוֹק ִעין ַּגם ְּביוֹם טוֹב the shofar was also sounded when Rosh HaShanah שׁ ֶ ל רֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל ְּבשׁ ַ ָּבת – ֲהֵרי fell on Shabbos. Seemingly, in the state of utter bittul ְּב ַמ ֲע ָמד ּו ַמ ָּצב שׁ ֶ ל ִּבטּ ּול ַה ְּמ ִצ ּיאות that prevails on such a day and in such a place, there ֵאין ִמי שֶׁ ִּיְתַקע ַּבשּׁ ָוֹפר, ְוַהְּתִק ָיעה is no one to sound the shofar for all existence comes ַ ּבשּׁ וֹ ָפר מוֹ ִכ ָיחה ִ)ל ְכאוֹ ָרה( שׁ ֶ ֵ ּישׁ to a standstill. However, the fact that the shofar was ְמ ִצ ּיאות ָה ָאָדם שׁ ֶ ְּמ ַבטֵּ ל ֶאת ַע ְצמוֹ sounded in the Beis HaMikdash appears to indicate כו', ְולֹא ִּבטּ ּול ַה ְּמ ִצ ּיאות ְלַג ְמֵרי? that there does exist a person who is nullifying his ְוֵישׁ ַלוֹמר ַה ֵּב ּאור ְּבֶזה: .existence and taking action to crown G-d as King Seemingly, he is not in a state of utter and complete ַּגם ְׁש ִל ַילת ַהְּמִצ ּיאות שֶַּׁיֶכת .bittul ְלֶגֶדר ַהְּמִצ ּיאות, שֶׁ ָּלֵכן ֵישׁ ֶצֹרְך The following explanation can be givento re- ִּבשְׁ ִל ַילת ַהְּמִצ ּיאות, ַמה שֶּׁ ֵאין ֵכּן solve that apparent contradiction: The very fact which ָּבִעְנָין שֶׁ ּלֹא שַׁ ָּיְך ְלֶגֶדר ַהְּמִצ ּיאות makes it necessary to clarify that an entity transcends its existence indicates that the entity being described as transcendent has not utterly transcended its individual existence.52 By contrast, when an entity is

is no [other] existence whatsoever.” Scriptural prohibition involves a person stands at attention in the See also the Rebbe’s Hadran al Ha- the performance of an action, he presence of a king – even when he Rambam, 5735, footnote 50, which is not liable for punishment by a does so instinctively, without having discusses these concepts. Jewish court. to consciously bring himself to attention – he feels his identity and, * Unless a person’s violation of a 52. To explain by analogy: When therefore, he must be absolutely still. 16 ספר השיחות | ראש השנה

ְכָּלל לֹא שַָּׁיְך ֲאִפּלּו ַהשְּׁ ִל ָילה ,entirely beyond the framework of individual existence ִדְמִצ ּיאות. ְוַעל ֶּדֶרְך ַמה שֶּׁ ָכּ ַתב .it is not appropriate even to speak of its transcendence מ ַר ֵּב ּנו ַהָּז ֵקן ְּב ַת ְנָיא – ְ"כּ ֵאוֹמר ַעל -To explain by referring to a somewhat similar con ֵאיזוֹ ָחְכָמה ָרָמה ַוֲעֻמָּקה שֶׁ ִאי ,cept: In Tanya,53 the Alter Rebbe writes of a person ֶ א ְ פ שׁ ָ ר ְל ַ מ ׁ שּ ְ שׁ ָ ּ ה ְ ּב ָ י ַ ד ִ י ם , שׁ ֶ ָ ּ כ ל who says of a lofty and profound concept [that it is“ ַה ֵשּׁוֹמַע ִיְצַחק לוֹ, ְלִפי שֶׁ ּחושׁ .so deep] that it cannot be touched with one’s hands ַהִּמ ּשּׁושׁ ֵאינוֹ ִמְתַיֵחס ְו ֵנוֹפל Whoever hears this will mock him, because the sense ֶא ָּלא ַעל ֲע ִשׂ ָּיה ַגשׁ ְ ִמית ַה ִנּ ְתפֶּ ֶסת ,of touch refers and applies only to physical objects ְּב ָי ַד ִים". ”.which may be grasped by the hands ְו ַעל ֶּדֶר ְך ֶזה ְּבִנ ּדוֹן ִּד ַידן, שׁ ֶ ַּגם -Similarly, in the present context, the fact that a per ֶזה שֶׁ ְּבָעְמדוֹ ִלְפֵני ַהֶּמֶלְך ֵאינוֹ son standing in the presence of the king does not lift ֵמִרים ֶאת ָידוֹ ַלֲעשׂוֹת ְמ ּאוָמה his arm to do anything – he does not even prostrate ֲ)אִפּלּו לֹא ְלִהשְׁ ַּתֲחווֹת ַלֶּמֶלְך(, himself to the king – i.e., his own existence is nullified ַהְי ּנו, שְׁ ִל ַילת ְמִצ ּיאותוֹ – ֲהֵרי entirely and he ceases all activity, actually indicates that ֶזה ִמפְֵּני שֶׁשַָּׁיְך ֲעַדִין ְל ֶג ֶדר his individual identity is not entirely eclipsed.52 He still ַה ְּמ ִציאּות, ִאם ִכּי ְּב ֶאֹפן שֶׁל -shares a connection to the realm of individual exis שׁ ְ ִ ל י ַל ת ַה ּ ְ מ ִ צ י א ּו ת . tence; it is only that finding himself in the presence of the king, his identity is expressed through the fact that ַמה שֵֶּׁאין ֵכּן ְכּשֵֶׁאינוֹ שַָּׁיְך his being is wholly nullified. ְלֶגֶדר שׁ ֶל ְמִצ ּיאות ְכּ ָלל ַּ)גם לֹא שְׁ ִל ַילת ּוִב ּטּול ַהְּמִצ ּיאות(, ְוָכל By contrast, one who has absolutely no sense of his ִעְנָינוֹ ּהוא ַהֶּמֶלְך ַעְצמוֹ – ֲאַזי, own existence at all does not even think of nullifying or ְכּשְֶׁרצוֹן ַהֶּמֶלְך ּהוא שִֶּׁתְהֶיה negating his existence; he is focused exclusively on the ֵאיזוֹ ֲע ִשׂ ָּיה, ְּבַוַּדאי שׁ ֶ ּלֹא ִי ְת ַע ֵכּב king. In such an instance, when the king desires that a ֲאִפּלּו ְלֶרַגע א' ַלֲעשׂוֹת ַהָּדָבר, specific action be performed, he does not hesitate even ֵכּ ָיון שׁ ֶ ֵאינוֹ חוֹשׁ ֵ ב ְכּ ָלל ַעל ַע ְצמוֹ, for a moment before doing it because he does not think ַּגם לֹא ַעל שׁ ְ ִל ַילת ְמ ִצ ּיאותוֹ, ְו ָכל -of himself at all, not even of the negation of his exis ִעְנָינוֹ ּהוא שֶׁ ְרצוֹן ַהֶּמֶלְך ִנשְׁ ָלם tence. He acts solely in order to enable the will of the ַעל ָידוֹ . .king to be fulfilled ּו ּמוָבן, שְֶּׁבַדְרָּגא זוֹ ָהֲעִשָּׂיה -It is self-evident that such a person’s actions are car ּ ried out spontaneously, as a matter of course. In this שׁ ֶ לוֹ ִהיא ְּב ֶאֹפן שׁ ֶ ַנּ ֲע ֶשׂה ִמ ֵּמ ָילא, 54 ַעל ֶּדֶרְך ִ"מַנְּפשֵׁ ּיה ָכַּרע"מא, -vein, our Sages speak of a person bowing when recit ing Modim as an instinctive response. Moreover, this ִוֵיתָרה ִמֶּזה – שֲֶׁאִפּלּו ֵאינוֹ response is so ingrained within the person that he is not ַ מ ְ ר ִ ּ ג י שׁ שׁ ֶ " ּ ִמ ַּ נ ְ פ שׁ ֵ י ּה ָ ּכ ַ ר ע " . even aware that he is instinctively bowing.

53. Tanya, Shaar HaYichud VehaE- seen as a sign of underdeveloped response is highlighted as an expres- munah, ch. 9. Divine service – that despite the fact, sion of the person’s Divine service that the person lacked the awareness becoming thoroughly internalized 54. See Talmud Yerushalmi, Be- to bow as a full-hearted act, his body within his being. See also Likkutei rachos 2:4, cited by Tosafos, Shabbos nevertheless did so instinctively. In Dibburim (in English translation), 118b, et al. Significantly, in those Chassidus, however, the instinctive Vol. 2, p. 209. sources, the instinctive bowing is 17 SEFER HASICHOS | ROSH HASHANAH

ְו ַעל פִּ י ֶזה ּמוָבן שׁ ֶ ַּב ִּמ ְקָּדשׁ ָה ּיו On this basis, it is possible to understand why the ּת ְוֹקִעין ַּגם ְּברֹאשׁ ַהשָָּׁנה שֶׁ ָחל shofar was sounded in the Beis HaMikdash when Rosh ְ ּ ב שׁ ַ ָ ּ ב ת : .HaShanah fell on Shabbos ָכּ ל ְז ַמן שׁ ֶ ֶּישׁ ְ נוֹ ֶּג ֶדר שׁ ֶ ל ְמ ִצ ּיאות -Even when a person’s existence is entirely nulli )שְׁ ִל ַילת ַהְּמִצ ּיאות(, לֹא ְי ָכוֹלה fied, the very fact that he ceases activity as a result of ִלְהיוֹת ַהפְּ ֻעָּלה ִּדְתִק ַיעת ָשׁוֹפר, his nullification indicates that he shares a connection ִכּי, ָכּל ֲע ָבוֹדה ּו ְפ ֻע ָּלה, ַּגם ֲע ַבוֹדת to the realm of individual existence. As long as he is ּוְפֻעַּלת ַהִּב ּטּול, ִהיא ִּב ְס ִת ָירה in this intermediate state, he cannot perform the act ְל ַה ִּבטּ ּול ִּב ְמ ִצ ּיאות ְלַג ְמֵרי. of sounding the shofar. Any and every service or act – even one that expresses bittul – represents a contra- ֲאָבל ְּבָמקוֹם ְוַדְרָּגא שֶׁ ְּלַמְעָלה .diction to absolute bittul ִמֶּגֶדר שׁ ֶ ל ְמ ִצ ּיאות ְכּ ָלל, ַעד שׁ ֶ ּלֹא שׁ ַ ָ ּי ְך ֲא ִפ ּל ּו שׁ ְ ִל ַילת ַה ְּמ ִצ ּיאות – ֵאין However, in a place that transcends the concept of ֶה ְכֵר ַח ְּב ַמ ָּצב שׁ ֶ ל ֶה ְע ֵּדר ַה ְּפ ֻע ָּלה individual existence entirely, so much so that it is not ַּדְוָקא )שְִׁלַילת ַהְּמִצּיאות(, ,even appropriate to speak of nullifying one’s existence ֶאָּלא ָיכוֹל ִלְהיוֹת ַּגם ַמָּצב שֶׁל -there is no necessity to refrain from activity (thus nul ְּפ ֻע ָּלה ַו ֲע ִׂש ָּיה, ְו ֵאין ֶזה ִּבְסִת ָירה lifying one’s existence). Instead, a person can act and ְלַהִּבטּ ּול, ֵכּ ָיון שׁ ֶ ֵאין ֶזה ִּבטּ ּול שׁ ֶ ל -perform deeds. This does not represent a contradic שׁ ְ ִל ַילת ַה ְּמ ִצ ּיאות, ִכּ י ִאם, ְל ַמ ְע ָלה tion to his bittul, because the bittul that characterizes ִמֶּגֶדר שׁ ֶ ל ְמ ִצ ּיאות ְכּ ָלל – ִל ְהיוֹתוֹ such a person is not one that nullifies his individual ַחד ַמ ָּמׁש ִעם ַה ָּקדוֹשׁ ָּב ּרו ְך ּהוא, existence, but rather one that transcends the entire ִ"י ְשׂ ָר ֵאל ְו ּקו ְדשׁ ָ א ְּבִר ְיך ּהוא ּכּו ָּלא .concept of independent existence entirely ַחד"מב, ּוְבֵמ ָילא, ֵכּ ָיון שְֶּׁתִק ַיעת -This is a state of absolute oneness with G-d, an ex ָשׁוֹפר ְּברֹאשׁ ַהשָּׁ ָנה ִהיא ִמ ְצ ָוה pression of the fact that fundamentally, “Israel and the ַּבּת ֹו ָרה, ַנֲעֵשׂית פְּ ֻעָּלה זוֹ )לֹא -Holy One, blessed be He, are entirely one.”55 Accord ְּב ֶאֹפן שׁ ֶ ֶּישׁ ְ ָנ ּה ְמ ִצ ּיאותוֹ שׁ ֶ ל ָה ָא ָדם ingly, since sounding the shofar on Rosh HaShanah is שֶּׁתֵוֹקַע ַּב ָשּׁוֹפר, ֶאָּלא( ְּב ֶאֹפן a mitzvah of the Torah, this act is performed, but the ְּד" ִמ ַּנ ְפ ֵׁשיּה ָּכ ַרע", ְוַעד שֶׁ ֵאינוֹ -individual existence of the person sounding the sho ַ מ ְ ר ִ ּ ג י שׁ ֲא ִ פ ּ ל ּ ו שׁ ֶ " ּ ִמ ַּ נ ְ פ שׁ ֵ י ּה ָ ּכ ַ ר ע " , far is not at all felt. Instead, he is like one who bows ִכּי ִאם, שׁ ֶ ַהפְּ ֻע ָּלה ִּד ְת ִק ַיעת שׁ ָוֹפר -instinctively, without even being aware that he is bow ַנ ֲע ֵׂשית ֵמ ֵא ֶל ָיה. ing as an instinctive response. It is as if the sounding of the shofar is performed on its own accord.56

Above Infinity

ח. ְוִעְנָין ֶזה ַ)הְּתִק ָיעה ַּב ָשּׁוֹפר Sounding the shofar in the Beis HaMikdash .8 ַ ּ ב ּ ִ מ ְ ק ָ ּ ד שׁ ְ ּב רֹ א שׁ ַה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל -when Rosh HaShanah falls on Shabbos as an expres ְּבשַָּׁבת, ִמַּצד ַהִּב ּטּול שְֶּׁלַמְעָלה sion of bittul that entirely transcends the concept of

55. See Zohar, Vol. III, p. 73a. 1, p. 16, where the Rebbe recalls the mentioning who will be sounding verse (Zechariah 9:14). “The great the shofar because the revelation of 56. See Toras Menachem, Sefer shofar will be sounded” and explains “the great shofar” emanates from HaMaamarim Melukat, p. 95, Vol. that a passive form is used without a source in G-dliness totally above 18 ספר השיחות | ראש השנה

ִמֶּגֶדר שֶׁל ְמִצ ּיאות ְכּ ָלל, ַּגם לֹא individual existence – above even the nullification שְׁ ִל ַילת ַהְּמִצ ּיאות( ַנֲע ֶשׂה ַעל ְיֵדי -of individual existence – is brought about by a cor ִּגּלּוי אוֹר ֱא ִלֹקי שֶׁ ְּלַמְעָלה ִמֶּגֶדר responding revelation of G-dly light that transcends ַה ְּמ ִצ ּיאות ְלַג ְמֵרי, ַּגם לֹא ְּב ֶאֹפן שׁ ֶ ל the entire concept of existence. This light cannot be שְׁ ִל ַילת ַהְּמִצ ּיאות, שְׁ ִל ַילת ַהִחּיּוב described as transcendent in an ordinary sense. To use ּושׁ ְ ִל ַילת ַהשּׁ ְ ִל ָילה: the phraseology employed by Chassidus, it is shelilas hachiyuv, transcending definedexistence , and shelilas ַּגם ָהאוֹר ָה ֱא ִלֹקי שׁ ֶ ִּמ ְתַּג ֶּלה ְּביוֹם hashelilah, transcending transcendence;57 “there is ַהשּׁ ַ ָּבת, ְּב ִח ַינת ָה ֱא ּלֹקות שׁ ֶ ְּל ַמ ְע ָלה ”.nothing that it is, and there is nothing that it is not ֵמָה ָעוֹלם, שֶַׁעל ְיֵדי ֶזה ַנֲעֶשׂה The G-dly light that is revealed on Shabbos rep- ִּב ּטּול ַוֲעִלַּית ָה ָעוֹלם ַעד ִלְבִח ַינת resents G-dliness that transcends the world. Through ָהֲאִצ ּילות ַ)כַּנּ"ל ְסִעיף ו( – ֲהֵרי, its revelation, the existence of the worlds as indepen- ִמ ֶּזה ּגו ָפא ֶׁש ָּׁש ַבת ִמָכּל ְמַל ְאכּתוֹ, dent entities is nullified,enabling them to ascend to שְִׁלַילת ּוִבּטּול ָה ָעוֹלם, ּמוָכח, Atzilus, as explained in sec. 6, above. Nevertheless, שֶַּׁדְרָּגא זוֹ שֶַּׁיֶכת ְלִגְדֵרי ָה ָעוֹלם, the fact that on the first Shabbos, G-d “ceased all His ַוֲאִפּלּו ַהִּב ּטּול ְּדָחְכָמה ַדֲאִצ ּילות work”58 – and mirroring G-d’s pattern, the Jews cease הוא ּבאֹפן שׁ "הוא לבדוֹ הוא ְו ֵאין ּ ְ ֶ ֶ ּ ְ ַ ּ ּ their work every Shabbos – negating and nullifying the זּו ָל ֹתו ", שְׁ ִל ַילת ַהְּמִצ ּיאות, ְוַעד world, indicates that this level of G-dly light shares a ֵאין שׁ ֶ ַ ּ ג ם " סוֹף" ּהוא ּת ַֹאר שׁ ֶ שּׁ ֵוֹלל connection to the realm of existence.59 Indeed, this "סוֹף", שׁ ֶ ּמ ֶוֹרה ַעל שׁ ַ ְּי ּכותוֹ ְלִגְדֵרי concept applies even regarding the bittul of chochmah מג ַה ְּמ ִצ ּיאות ְ)ז ַמן ּו ָמקוֹם( . of Atzilus, which is subsumed in the perception that “G-d alone exists; there is nothing other than Him.” Saying “there is nothing other than Him” indicates that there is a necessity to negate the existence of something else. Similarly, this concept also applies regarding the term ein sof, generally translated as “infinite,” 60 but literally meaning “without end,” i.e., negating an end, implying the negation of a connection to the framework of existence that is defined by time and space.61

definition. As a result, although man 60. The concept also applies to the implying that it has a connection to will be sounding the shofar, his iden- translation of the Hebrew term, other beings, for every description tity will be subsumed to the extent ein sof, “infinite.” “Infinite” implies implies a comparison with other that it will be felt that the shofar is the negation of finiteness, i.e., it is entities. With regard to one’s own self, being sounded from Above. used to refer to the negation of the there is no need for any description. boundaries of our existence. 57. See footnote 65, which explains Furthermore, we find the expres- this term. 61. Similar concepts apply to the sion, Yechido shel olam, “the One description of G-d as yachid, “sin- Who is unique in the world,” 58. Bereishis 2:3. gularly unique.” True, it is a loftier indicating that the descriptive term 59. To refer back to the analogy descriptive term than echad, “one” yachid shares a connection to the used in footnote 52, on Shabbos, the – because “one” can be interpreted as world, and also, to the dimension of (olam, in Hebrew ,עוֹ ָלם) world’s spiritual state resembles that being the first in a sequence, while the world -he’el , ֶה ֶעלם of a person who instinctively stands at yachid implies unique distinction. that relates to the word attention in the presence of the king. Nevertheless, it is a descriptive term, em, “concealment.” 19 SEFER HASICHOS | ROSH HASHANAH

ּוְלַמְעָלה ִמֶּזה ְ)לַמְעָלה ַּגם There is a loftier form of being, one that transcends ִמֶּגֶדר ְּדַמְעָלה ּוַמטָּה( – ַמ ּהותוֹ :the framework of what is above and what is below ְוַעְצ ּמותוֹ ִיְתָּבֵרְך שֶׁ ְּלַמְעָלה ִמָכּל -G-d’s Essence that transcends all description and defi ּתַֹאר ְוֶגֶדר כו', שְׁ ִל ַילת ַהִחּיּוב nition. He transcends all existence and transcends even ּושְִׁלַילת ַהשְִּׁלָילה, שִֶּׁגּלּוי ֶזה transcendence. He manifested this dimension of His ַנ ֲע ֶשׂ ה ַּב ִּמ ְק ָּדׁשמד, ְכּ מוֹ שׁ ֶ ָכּ ּתובמה Being in the Beis HaMikdash,62 as can be understood ַ"השַָּׁמִים ּושְֵׁמי ַהשַָּׁמִים לֹא from the verse,63 “Even the heavens and the celestial ְיַכְלְכּ ּלוָך ַאף ִכּי ַהַּבִית ַהֶּזה" heights cannot contain You, and yet this House can.” 64 מו ְּב ִנ ּיחו ָתא . Therefore, in theBeis HaMikdash, the shofar was ְוָלֵכן ַּבִּמְקָּדשׁ ָה ּיו ּת ְוֹקִעין ַּגם -sounded when Rosh HaShanah fell on Shabbos be ְּברֹאשׁ ַהשָּׁ ָנה שֶׁ ָחל ְּבשַׁ ָּבת – ִכּי, cause from the standpoint of G-d’s Essence which ִמַּצד ַמ ּהותוֹ ְוַעְצ ּמותוֹ ִיְתָּבֵרְך -transcends any possibility of description and defini שֶׁ ְּלַמְעָלה ִמָכּל ּתַֹאר ְוֶגֶדר )שֶׁ ֶּזה tion – and which was manifest in the Beis HaMikdash ִנְתַּגֶּלה ַּבִּמְקָּדשׁ( ֵאין ֶהְכֵרַח it is not necessary to nullify the existence of man or – ִּבשְׁ ִל ַילת ַהְּמִצ ּיאות ִ)לְהיוֹתוֹ ַּגם the world, for the transcendence of His Essence is of שׁ ְ ִל ַילת ַהשּׁ ְ ִל ָילהמז(, ְו ַא ְ ּדַר ָּבה, such an absolute nature that it is above the nullification ָע ָלה ִ ּב ְרצוֹ נוֹ ִל ְמלוֹ ְך ַעל ָהעוֹ ָלם, of the existence of other beings.65 On the contrary, it ְוָעָלה ִּבְרצוֹנוֹ שֶׁ ַהַהְכָּתָרה ִּתְהֶיה arose in His will to reign over our limited world and ַעל ְיֵדי פְּ ֻעָּלה ַוֲע ִשָּׂיה ִּדְתִק ַיעת for His coronation as King of the world to be brought שׁ ֹ ו ָפ ר ַ ּד ְ ו ָ ק א . -about specifically through the act of sounding the sho far, thus giving place to other existence.

Seeing the World through the Torah’s Glasses

ט. ְּב ִס ְגנוֹן ַא ֵחר – ְּב ֶעֹמק ֵיוֹתר: To use different wordingand, in doing so, to reveal .9

62. As mentioned above, footnote 14, 63. I Melachim 8:27. them at all, just like it is not rel- the shofar was also sounded when evant to say that an intellectual 64. This verse, recited by King Rosh HaShanah fell on Shabbos in concept cannot be touched (see Shlomoh at the dedication of the every place where a court whose the beginning of sec. 7, above). First Beis HaMikdash is usually un- judges possessed the semichah dating derstood as a rhetorical statement, b) He cannot be defined as being back to Moshe held sessions. This “The heavens… cannot contain “transcendent” in the simple also relates to the concept stated in You, how much less this House.” See sense, because He cannot be the main text, that sounding the sho- Likkutei Sichos, Vol. 21, p. 148, and defined in that or any way. This far on Rosh HaShanah when it falls the sources mentioned there, where allows for the possibility of the on Shabbos is possible only where the interpretation mentioned in the existence of entities that are G-d’s presence is manifest, because main text is presented. incomparably lower than He; to “from the destruction of the Beis quote a well-known expression HaMikdash onward, the ‘four cubits 65. The term the main text uses (the series of maamarim entitled of halachah,’ the laws of the Torah, when describing G-d’s transcending Yom Tov shel Rosh HaShanah, are the only sanctuary and dwelling transcendence is shelilas hashelilah. 5666, p. 168): “there is nothing place where the singular uniqueness That term has two implications: that He is, and there is nothing of the Holy One, blessed be He, is a) It is not appropriate to say that that He is not, and, consequently, manifest (Tanya, ch. 34).” Thus, the He transcends entities that are He contains the potential for place where judges decide Torah Law incomparably lower than Him, everything.” is a Beis HaMikdash in microcosm. because He has no connection to 20 ספר השיחות | ראש השנה

ָי ּדו ַעמח ַהִחּלּוק שֵֶּׁבין ִמְצווֹת -a deeper understanding: As is well-known, the differ ְל ָתוֹרה – שׁ ֶ ִּמ ְצווֹת ֵהם ִצ ּו ּוי ְל ָה ָא ָדם ence between the mitzvos and the Torah66 is that the ֵא ְיך ְלִהְתַנֵהג ָּב ָעוֹלם, ַהְי ּנו שׁ ֶ ֶּישׁ ְ ָנּה mitzvos are commandments instructing man how ְמִצ ּיאותוֹ שֶׁל ָהָאָדם ְוָה ָעוֹלם, to conduct himself in this world. Thus, the mitzvos ְוַהִּמ ְצווֹת ֵהם ְלהוֹרוֹת ְלָהָאָדם ֵא ְיך recognize the existence of man and of the world ְלִהְתַנֵהג ָּב ָעוֹלם, ּוְבֵמ ָילא, ִנְרָּגשׁ and their purpose is to direct man how to act in the ָּבֶהם ְמִצ ּיאות ָהָאָדם ְוָה ָעוֹלם; world. As such, man and the world possess a certain ַמה שֶּׁ ֵאין ֵכּן ּת ָוֹרה ִהיא ֲ"ח ּמוָדה .measure of importance in relation to them מט ְ ְג ּנו ָזה" ְּדַהָּקדוֹשׁ ָּבּרוך ּהוא By contrast, the Torah is G-d’s “hidden treasure,”67 שֶׁ ְּלַמְעָלה ֵמָה ָעוֹלם, ּוְבֵמ ָילא, ַּגם above the world entirely.68 Accordingly, the Torah’s ְּבִד ֵיני ַהּת ָוֹרה, ַהִּמְצווֹת ְכּ ִפי שֶׁ ֵהם laws, i.e., the mitzvos as conceived by the Torah, do ִמַּצד ַהּתָוֹרה, לֹא ִנְרָּגשׁ ְמִצ ּיאות not focus on the existence of man or the world in ָהָאָדם ְוָה ָעוֹלם, ִכּי ִאם, ּת ֹו ָרה, their own right, but rather, as they are relevant within ּו ְמ ִצ ּיאות ָה ָא ָדם ְו ָהעוֹ ָלם ֵא ָינ ּה ֶא ָּלא -the context of the Torah. From the Torah’s perspec ְכּ ֵדי שׁ ֶ ִּד ֵיני ַה ּת ָוֹרה ִי ְת ַקְּי ּמו ְּב ַפֹעל. tive, man and the world exist only in order that the ּוְלֻדְגָמא ְּב ָשׁוֹפר: ִמַּצד ֶּגֶדר .laws of the Torah can actually be fulfilled ַה ִּ"מְצָוה" ְּד ָשׁוֹפר ִ)צּוּוי ְלָהָאָדם( To illustrate the distinction between the Torah and – ֶישְׁ ָנּה ְמִצ ּיאות ָהָאָדם ְוָה ָעוֹלם, the mitzvos by using the example of the sounding ְוָצִר ְיך ְלַהְכִּתיר ֶאת ַהָּקדוֹשׁ ָּב ּרוְך of the shofar:69 From the standpoint of the mitzvah ּהוא ְלֶמֶלְך ַעל ָהָאָדם ְוָה ָעוֹלם ַעל of sounding the shofar, which is G-d’s command to ְיֵדי ְּת ִק ַיעת שׁ ָוֹפר, ּו ְב ֵמ ָילא, ִנְרֶּגשׁ ֶ ת -man, both man and the world exist and it is neces ְמ ִצ ּיאות ָה ָאָדם ְו ָה ָעוֹלם, ֲא ָבל ִמ ַּצד sary for man to crown G-d as King over himself and ַהּת ֹו ָרה ֲהֵרי ֶזה ְלֵהֶפְך – שֶׁ ֵכּ ָיון the world by sounding the shofar. Accordingly, the שׁ ֶ ָע ָלה ִ ּב ְרצוֹ נוֹ ִי ְת ָ ּב ֵר ְך שׁ ֶ ַה ְכ ָּת ָרתוֹ -existence of man and the world are significant. How ִּתְהֶיה ַעל ְיֵדי ְּתִק ַיעת ָשׁוֹפר ָלֵכן ever, from the standpoint of the Torah, the opposite ַנֲעֵשׂית ַהפְֻּעָּלה ִּדְתִק ַיעת ָשׁוֹפר, is true. That act is performed solely because it arose ּו ְב ֵמ ָילא, לֹא ִנ ְר ֶּגשׁ ֶ ת ְמ ִצ ּיאות ָה ָא ָדם in G-d’s will that His coronation as King of the world ְו ָה ָעוֹלם, ֵכּ ָיון שׁ ֶ ָכּל ִע ְנָי ָנם ֵאינוֹ ֶא ָּלא -be brought about by sounding the shofar. The exis שׁ ֶ ַעל ָי ָדם ִי ְת ַקֵּים ְרצוֹנוֹ ִי ְת ָּבֵר ְך. tence of man and the world are not significant in and of themselves; they exist only as intermediaries to en- ְוֵישׁ ַלוֹמר, שֶׁ ַהְּתִק ָיעה ַּב ָשּׁוֹפר .able G-d’s will to be fulfilled ְ ּ ב רֹ א שׁ ַה ׁ שּ ָ ָ נ ה שׁ ֶ ָ ח ל ְ ּב שׁ ַ ָ ּ ב ת ַּב ִּמ ְק ָּדׁש – שֶׁ ִעַּקר ִעְנָינוֹ שֶׁל ַהִּמְקָּדשׁ ּהוא It is possible to say that sounding the shofar in the Beis HaMikdash on Rosh HaShanah when it falls on Shabbos reflects the Torah’s conception ofsounding

66. See the elaborate explanation of Sotah 21a, et al., which speaks of the from entirely different perspectives. this concept in Sefer HaSichos 5748, Torah existing before the world. 70. See Ramban, Shmos 25:1, which Vol. 1, p. 213, and footnote 80, 69. See Likkutei Sichos, Vol. 6, p. states “[G-d’s] primary desire in [the there, and, ibid., Vol. 2, p. 666ff. 122 (translated in Selections from construction of] the Sanctuary was 67. Shabbos 88b. Likkutei Sichos, Vol. 2, pp. 282-283) [for] a place where the Divine pres- that illustrates by analogy how it is ence would rest, i.e., the Ark.” 68. See also Shabbos, op. cit., and possible to view a single situation 21 SEFER HASICHOS | ROSH HASHANAH

ָהָא ֹרוןנ, שֶׁ ּבוֹ ִנְמָצִאים ַהּלּוחוֹת the shofar, its sounding is conceived not as a mitzvah to ְוַהֵּסֶפר ּתָוֹרה, ִעְנַין ַהּת ֹו ָרהנא be fulfilled by man, but as the Torah’s truth, an absolute – ִהיא ְ)לַמְעָלה ִמֶּגֶדר שֶׁל spiritual reality. (The connection between the Torah and ִ"מְצָוה"( ְכּמוֹ שֶׁ ִעְנַין ַה"שּׁ ָוֹפר" -the Beis HaMikdash is reflected in the fundamental di ּהוא ִמ ַּצד ַהּת ֹו ָרה, שֶׁ ָּלֵכן, ֵאין mension of the Beis HaMikdash – the Ark,70 in which ֶזה ִּבְסִתָירה ְלַתְכִלית ַהִּב ּטּול, were placed the Tablets of the Ten Commandments and ֵכּ ָיון שֶׁ ִּבְתִק ָיעה זוֹ לֹא ִנְרֶּגשֶׁת -the Torah scroll written by Moshe, i.e., the Ark was identi ְמִצ ּיאות ָהָאָדם, ִכּי ִאם, ִמּלּוי fied with the Torah.)71 From the Torah’s standpoint, there ְרצוֹ נוֹ ִי ְת ָּבֵר ְך שׁ ֶ ַּי ְכ ִּת ּירו ּהו ַעל ְי ֵדי is no contradiction between sounding the shofar and the ְ ּ ת ִ ק י ַע ת שׁ ֹ ו ָפ ר . ultimate conception of bittul because, in this instance, the existence of man – the one who sounds the shofar – is not ְוֻדְגָמתוֹ ַּגם ִּבְזַמן ַהֶּזה – felt at all. All that is felt is the fulfillment of G-d’s will – ֲא ִמ ַירת ְּפסּו ֵקי ׁש ֹו ְפ ֹרות ַּגם that He be coronated by sounding the shofar. ְּביוֹם טוֹב שׁ ֶ ל רֹאשׁ ַהשּׁ ָ ָנה שׁ ֶ ָחל ְ ּ ב שׁ ַ ָ ּ ב תנב, שֶֶּׁז ּהו ִעְנַין ַה ָשּׁוֹפר There is a parallel to this concept even in the present ְ ּ כ ִ פ י שׁ ֶ ה ּו א ַּבּת ֹו ָרה, ְו ַנ ֲע ֶשׂ ה age: the recitation of the verses of Shofros. These verses ְּב ֶאֹפן ְּד ַ"ת ַען ְלשׁ ִוֹני ִא ְמָרֶת ָך"נג, which speak of the sounding of the shofar are recited even "שֶׁ ַהּתָוֹרה ִהיא ִאְמָרֶתָך, ֶאָּלא when Rosh Hashanah falls on Shabbos,72 i.e., the focus is שְֶּׁל ִשׁוֹני ַּתַען ְכּ ֶעוֹנה ַאַחר on the Torah’s conception of sounding the shofar. Our ָה ֵאוֹמר ַמה שֶּׁ ּהוא ֵאוֹמר"נד, recitation follows the motif,73 “My tongue will repeat ְ ּב ֶאֹפן שׁ ֶ " ִ ּי ְשׂ ָר ֵאל אוֹ ַר ְי ָתא Your word,” i.e., “the Torah is ‘Your word,’ my tongue is ְו ּקו ְדשׁ ָ א ְּבִר ְיך ּהוא ּכּו ָּלא ַחד"מב. merely responding, repeating what You s ay,” 74 reflecting the consummate state of bittul, that “Israel, the Torah, and the Holy One, blessed be He, are entirely one.”55

Making the Abstract Actual

י. ְועוֹד ִעְנָין ִעָּקִרי ַּב ֵנּוֹגַע There is another fundamental concept relevant 10.75 ְל ָה ָא ּמור ְל ֵעיל – שׁ ֶ ַ ּגם ְכּ שׁ ֶ ּלוֹ ְמ ִדים to the points mentioned above: When we study and ּו ִמ ְת ּב ְוֹנ ִנים ְּב ִע ְנָי ִנים ֲה ִכי ַנ ֲע ִלים, contemplate very lofty concepts like those mentioned ְכּ ִעְנָין ַהַנּ"ל, שֶׁ ֵאינוֹ ֲאִפּלּו ְּבֶגֶדר previously – concepts that are so elevated that describing

71. This also relates to the concept Vol. III, p. 232a). See also Torah Or, was sounded in the Beis HaMik- explained in footnotes 14 and 62, p. 68c. dash when Rosh HaShanah fell that the shofar was sounded on on Shabbos,] the Shofros verses Rosh HaShanah that fell on Shabbos 72. See Or HaTorah, Devarim, Vol. – verses from the Torah – are also 5. p. 2114, which states: wherever there was a court with recited when Rosh HaShanah judges possessing the semichah ex- From the time of the destruc- falls on Shabbos. tending back in an unbroken chain tion of the Beis HaMikdash 73. Tehillim 119:172. to Moshe, the one who received the and onward, the Holy One, 74. Torah Or, p. 67b. Torah. This indicates an emphasis blessed be He, has no place in on bittul, a bittul comparable to the world [where His presence 75. In the original, this section ap- that of Moshe, who was no more is manifest] except the ‘four pears as section 11. We omitted a sec- than a medium for G-dliness, to the cubits of halachah’ (Berachos 8a); tion that deals primarily with blessing extent that “the Divine presence the Torah is also His Sanctuary. the upcoming month of Tishrei on spoke from his throat” (see Zohar, Therefore, [just like the shofar the Shabbos that precedes it. 22 ספר השיחות | ראש השנה

שׁ ֶ ל ִ"ע ְנ ָין ַנ ֲע ֶלה", ִכּ י ִאם ְל ַמ ְע ָלה ִמ ָכּ ל them as “lofty” is inappropriate because they are ֶּגֶדר ְו ַתֹאר, ְצִר ִיכים ֵל ַידע שׁ ֶ ַ"ה ַּמ ֲע ֶשׂה above all possible definitions and descriptions – we ּהוא ָה ִע ָּקר"נה, ְוַאְּדַרָּבה, ְּבִמָכּל שֶׁ ֵכּן -must be conscious that even so, “action is most es ְוַקל ָו ֶחֹמר ִמשְָּׁאר ִעְנְיֵני ַהּתָוֹרה s e nt i a l .” 76 Indeed, if with regard to other matters of שֶׁ ָּבֶהם ֶישְׁנוֹ ַהְכּ ָלל שֶׁ ַ"הַּמֲע ֶשׂה ּהוא -Torah, the general principle “action is most essen ָהִעָּקר", ְוַעל ַאַחת ַכּ ָּמה ְוַכָּמה ִעְנָין tial” applies, how much more so, is this true with ֲה ִכי ַנ ֲע ֶלה כו'. .regard to such lofty matters ּו ֵמ ַההוֹ ָראוֹ ת ַ ּבנּ וֹ ֵג ַע ַל ֲעבוֹ ָדה ְ ּב ַפֹעל There is a practical directive from the above that – שֶׁ ָכּל ֶאָחד ְוֶאָחד ִמִּי ְשָׂרֵאל ָצִר ְיך every member of the Jewish people should seek to ְלִהשְׁ ַּתֵּדל ְוִלְפעוֹל ְּבַעְצמוֹ ָ)כּל ַחד put into practice: Each person must try and bring ְו ַחד ְל ּפום שׁ ִ ּעוָרא ִד ֵיל ּיה( שׁ ֶ ֲע ָבוֹדתוֹ -himself – as appropriate for his own individual lev ְּב ָכל ִע ְנְי ֵני ַה ּת ָוֹרה ּו ִמ ְצווֹת ִּת ְהֶיה ְללֹא el – to a state that he carries out all the aspects of ַהְרָּגשַׁת ַהְּמִצ ּיאות שֶׁ ּלוֹ, ַהְי ּנו, שֶׁ ֵאין -the Torah and its mitzvos without any self-aware ֶזה ְּב ֶאֹפן ֶׁשהּוא ֵלוֹמד ּת ָוֹרה ּוְמַקֵּים ness. He should not feel that he is studying Torah or ִמְצווֹת, ִכּי ִאם, ְּב ֶאֹפן ְּד ִ"מַנְּפשֵׁ ּיה observing mitzvos. Instead, his observance should ָכַּרע", ַהְי ּנו, שֶׁ ִּקּיּום ַהּת ָוֹרה ּוִמְצווֹת ,be instinctive, as a natural expression of who he is ַנֲע ֶשׂה ְכּמוֹ ֵמֵאָליו, ְללֹא ַהְּמִצ ּיאות ,fulfilling the Torah and its mitzvos spontaneously שׁ ֶ ּלוֹ, ְו ַעד שׁ ֶ ֵאין ֶזה ְּב ֶאֹפן שׁ ֶ ל שׁ ְ ִל ַילת without feeling his personal identity, or even that he ַהְּמִצ ּיאות, ִכּי ִאם, ִמפְּ ֵני שִֶּׁי ְשָׂרֵאל is transcending his identity. Rather, his observance ְ ְו ּקו ְדשׁ ָ א ְּבִריך ּהוא ּכּו ָּלא ַחד. should be motivated by the inherent awareness that ּו ְלֻדְג ָמא ּמו ֲחשׁ ִ ית ְּב ִמ ְצַות ַה ְּצָד ָקה ”.G-d and the Jewish people “are entirely one נו ִ)מ ְצ ָוה ְכּ ָל ִלית ( – שֶׁ ְנּ ִת ַינת ַהְּצָדָקה To cite an archetypal application with regard to ִהיא ְּב ֶאֹפן שֶׁ ּלֹא ִנְרָּגשׁ ֶאְצלוֹ שֶׁ ּהוא -the mitzvah of tzedekah77 – an encompassing mitz נז ַה"ּנ ֹו ֵתן", ֶאָּלא, שֶׁפְֻּעַּלת ַהְּצָדָקה vah: A person should give tzedekah without feeling ַנֲע ֵשׂית ְכּמוֹ ֵמֵאֶל ָיה, שֶׁ ֵאין ְמִצ ּיאות that he is the one giving,78 but rather that the act of שׁ ֶ ל ֵ"נוֹתן", ִכּי ִאם, ִמ ְצַות ַה ְּצ ָד ָקה. ,tzedekah is being performed as a matter of course משיחות ש״פ נצו״י, as it were; that there is no “giver,” all there is, is the כ״ג אלול ה׳תשמ״ט .act of tzedekah

76. Avos 1:17. exemplary manner, i.e., even though et al.), “More than the giver does for he feels that he is the one giving the poor person, the poor person 77. See Tanya, ch. 37, et al. tzedekah, he gives in a gracious man- does for the giver.” Even though 78. A person must endeavor to ner. Moreover, he knows that he is these are desirable modes of giving advance and reach the approach not only giving, he is also receiving, tzedekah, the main text encourages mentioned in the main text even indeed, receiving more than he a person to elevate his giving to an when he already gives to charity in an gives, as our Sages say (Vayikra 34:8, entirely higher standard.

א( ראש השנה רפ״ד. וראה רמב״ם )"הענין הראשון"(. ז( ברכות מט, א. הלכות שופר פ״ב ה״ו ואילך. ה( ראה לקוטי תורה דרושי ראש השנה ח( אף על פי שישראל מוסיפים בקדושת ב( ראש השנה כו, ב — במשנה. שם כז, א. נו, א ואילך. סידור )עם דא״ח( שער השבת — "וקראת לשבת עונג" )ישעי׳ רמב״ם שם פ״א ה״ב. התקיעות רמ, ג ואילך. סה״מ מלוקט נח, יג(, "המענג את השבת״ )שבת ג( שם טז, סע״א. לד, ב. ח"א ע׳ תכא ואילך. ושם נסמן. קיח, סע״א( — ראה סה״מ מלוקט שם ד( הובא באבודרהם בטעמי התקיעות ו( ביצה יז, א. ע׳ תכג. ושם נסמן. 23 SEFER HASICHOS | ROSH HASHANAH

ט( וכן ב"כל מקום שיש בו בית דין קבוע כב( ספר המצוות להצמח־צדק מצות מילה מג( וגם התואר ״יחיד״ — עם היותו והוא שיהיה סמוך כו׳" )ראש השנה פ״ה )דרך מצותיך ח, א(. ובכמה מקומות. למעלה מ"אחד", הרי הוא תואר, ועד רפ״ד. רמב״ם שם פ״ב ה״ט(. ולהעיר כג( יתרו כ, יא. שנקרא בשם "יחידו של עולם", שיש מהידוע שבבית דינו של הרי״ף תקעו כד( ראה פסחים נז, ב. חגיגה ה, ב — הובא לו שייכות ל"עולם" )כולל גם שעולם ביום טוב של ראש השנה שחל בשבת בספר המצוות שם. הוא מלשון העלם(. )ר״ן וריטב״א ועוד — ראש השנה שם. כה( להעיר מהידוע שהביטול שבכל השנה מד( ועל דרך זה ב"כל מקום שיש בו בית מגיד משנה שם(. הוא למטה מכל הכחות פנימיים, דין כו׳" — כי, "משחרב בית המקדש י( מצד ירידת הדור בזמן בית שני, ש"לכן והביטול דראש השנה הוא בפנימיות אין להקב״ה בעולמו משכן ומכון גזרו בו חכמים כמה גזירות וסייגים" ועצמות הנפש )סה״מ תש״ב ע׳ 8. לשבתו הוא יחודו יתברך אלא ארבע )"כנודע בגמרא שרוב הגזירות ועוד(. אמות של הלכה כו׳" )תניא פל״ד(. והחומרות והסייגים היו בזמן בית שני כו( לשון חז"ל — זבחים צא, רע״א. מה( מלכים־א ח, כז. דוקא"(, כולל גם גזרה דרבה לדחות כז( תשא לא, טו. ועוד. מו( ראה לקו״ש חכ״א ריש ע׳ 148. ושם המצות־עשה דתקיעת שופר בראש כח( פינחס כח, יו"ד. נסמן. השנה שחל בשבת; מה שאין כן בזמן כט( ראה שבועות מז, ב. מז( להעיר, שהלשון שלילת השלילה כולל בית ראשון שהיו ישראל במדריגה ל( ולכן "כל מה שקנה עבד קנה רבו" שני ענינים: )א( שלא שייך לומר עליו נעלית יותר, ויכלו להמשיך בחינת )קידושין כג, ב. ושם נסמן( — שאין שהוא מושלל מהדברים שלמטה בלי התענוג היותר עליון גם כמדינה )לקוטי זה באופן שתחילה קונה העבד ערך ממנו, כיון שאינו שייך אליהם כלל, תורה שם נז, ג. דרושים שבהערה ה(. ואחר כך קונה האדון ממנו, כי אם, כמו שלא שייך לשלול ענין המישוש יא( ראה ד״ה זה היום תשמ״א )סה״מ שמלכתחילה קנה רבו )ראה חידושי בנוגע לסברא שכלית. )ב( שאינו מוגדר מלוקט ח״ב ע׳ צט ואילך(, תשמ״ב הרשב״א שם(. וראה בארוכה המשך בהגדר ד"שלילה" ומושלל מזה, ולכן, )סה״מ מלוקט ח״ג ע׳ ג ואילך(. ושם תרס״ו ע׳ שכו ואילך. אפשר שיהיו גם הדברים שאינם בערך נסמן. לא( ועל דרך מה שכתוב בפרשתנו )סוף אליו. ובלשון הידוע )המשך תרס״ו ע׳ יב( מיכה ז, יח. פרשת נצבים( "לאהבה את ה׳ אלקיך קסח( "שלילת החיוב ושלילת השלילה יג( תהלים צג, א. גו׳ כי הוא חייך", אהבה על פי טעם כו'. וממילא יש בו הכל". יד( שם צה, ו, וראה פרקי דרבי אליעזר לב( נוסח הושענות דיום ג. וראה לקוטי מח( ראה בארוכה ספר השיחות תשמ״ח פי״א. תורה פרשת ראה כה, א. כז, א. ובכמה )קה״ת, תשמ״ט( ח״א ע׳ 213 ובהערה טו( יבמות סא, רע״א. מקומות. 80. שם ח״ב ע׳ 666 ואילך. טז( לקוטי תורה נצבים מז, ב. לג( ובלשון הידוע — "חמשה שמות מט( שבת פח, ב. יז( כמו בכל המצוות, שנוסף על קיום נקראו לה" )בראשית רבה פי״ד, ט(, נ( ראה רמב״ן ריש פרשת תרומה. המצוה בפועל ממש, יש גם תוכן היינו, שגם "יחידה" אינה אלא "שם", נא( ועל דרך זה ב"כל מקום שיש בו בית המצוה )כוונת המצוה וכיוצא בזה( תואר מסויים, להנשמה עצמה שהיא דין . . סמוך" — כי, הסמיכות איש מפי בעבודת האדם, כמו שכתב הרמב״ם למעלה משם כו׳ )ראה סה״מ תרצ״ו איש עד משה רבינו, מקבל התורה, )סוף הלכות תמורה( ש"רוב דיני התורה ס״ע 56. ושם נסמן(. מדגישה את ענין הביטול, על דרך אינן אלא . . לתקן הדעות וליישר כל לד( ועל דרך המבואר במקום אחר )ד״ה הביטול דמשה, ששכינה מדברת מתוך המעשים". ומפורש בנוגע לתקיעת החלצו תרנ״ט פי״ג( ש"לפי אמיתת גרונו )ראה גם תורה אור יתרו סח, ג(. שופר — "אף על פי שתקיעת שופר עוצם גדולתו ורוממותו גם העבודה נב( ראה אור התורה דרושי ראש השנה בראש השנה גזירת הכתוב, רמז יש בו האמיתית היא כלא ממש, ואדרבה )כרך ה׳ ע׳ ב׳קיד(: ולפי שמשחרב בית כו׳" )רמב״ם הלכות תשובה פ״ג ה״ד(. לחטא יחשב כו׳" )וראה ד״ה ויכנעו המקדש אין להקב״ה בעולמו אלא ד׳ יח( ובלאו הכי אי־אפשר לומר כן, שהרי, עמי תרנ״א(. אמות של הלכה, נמצא התורה גם כן גם בראש השנה שחל בשבת אומרים לה( נוסח ברכת יוצר. נקראת מקדש, ועל כן מזכירים פסוקי פסוקי שופרות, היינו, שגם בשבת ישנה לו( בראשית ב, ב. שופרות גם ביום טוב של ראש השנה העבודה דשופר. וראה לקמן סעיף ט. לז( ראה סה״מ תרס״ה ע׳ יא. תש״ג ע׳ שחל להיות בשבת. יט( בהבא לקמן — ראה גם מכתב כ״ה 40. נג( תהלים קיט, קעב. אלול שנה זו. לח( תניא פל״ה בהגה״ה. נד( תורה אור יתרו סז, ב. כ( ולכן תוקעין בשופר של בהמה דוקא לט(להעיר מהמשך תרס״ו ע׳ תלב, נה( אבות פ״א מי״ז. שיש בה בחינת ביטול יותר לעורר שהמבואר בכמה מקומות שהעולם הוא נו( ראה תניא פל״ז. ובכמה מקומות. בחינת ביטול שלמעלה מן הדעת, מציאות ולא דמיון )כידוע הראיה מהדין נז( אף שגם כשיש אצלו הרגש שהוא וגם התקיעה עצמה היא בקול פשוט דשנים לוקטין קישואין( הוא רק לגבי ה"נותן" נעשית פעולת הנתינה בסבר וברעותא דלבא שבבחינת למעלה האין שמהוה את היש, אבל לגבי עצמות פנים יפות, ובפרט בידעו שהוא לא רק מן הדעת כו׳ )לקוטי תורה שם נו, ד. אור אין סוף "אין שום מציאות כלל". "נותן", אלא גם "מקבל", ועד שמקבל דרושים שבהערה ה(. מ( שער היחוד והאמונה פ״ט. יותר ממה שנותן — "יותר ממה שבעל כא( ראה בארוכה סה״מ תרס״ה ע׳ ב ואילך. מא( ראה ירושלמי ברכות פ״ב ה״ד. הובא הבית עושה עם העני העני עושה עם תש״ג ס״ע 6 ואילך. וראה לקוטי תורה בתוספות שבת קיח, סע״ב. ועוד. בעל הבית" )ויקרא רבה פל״ד, ח. וסידור שבהערה ה. ובכמה מקומות. מב( ראה זהר ח״ג עג, א. ועוד(. לזכות מרת קריינא מלכה שתחי’ בת שיינא דרייזא Who goes above and beyond לאורך ימים ושנים טובות לרגל יום הולדתה ז’ תשרי

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