Rosh HaShanah in Our Divine Service

On the verse,3 “Seek G‑d when He is to be found,” our Sages comment,4 “These are the ten days between Rosh HaShanah and Yom Kippur.”

The wording of our Sages’ statement is problematic. The expression, “the ten days between Rosh HaShanah and Yom Kippur,” seems to imply that Rosh HaShanah and Yom Kippur are not included in these days.5 Nevertheless, the words, “These are the ten days...,” indicate that Rosh HaShanah and Yom Kippur are included in the count since there are only seven days between Rosh HaShanah and Yom Kippur.

This compels us to say that there are two elements to the observance of both Rosh HaShanah and Yom Kippur: a) an essential quality which transcends the service of teshuvah, and b) the service of teshuvah whichcharacterizes these days, for which reason they are included in the Ten Days of Teshuvah.

First, our Divine service on Rosh HaShanah must center on the essential quality of the day. Afterwards, comes the aspect associated with teshuvah. Therefore, our Sages spoke of “ten days between Rosh HaShanah and Yom Kippur,” since the aspect of teshuvah associated with Rosh HaShanah that warrants its inclusion among the Ten Days of Teshuvah follows the Divine service associated with the essential aspect of Rosh HaShanah.6

Teshuvah transcends all other mitzvos. Itcan thus correct, atone for, and remove all blemishes – both in the spiritual realms above and within our souls – caused by the failure to observe these mitzvos, for it reaches a higher spiritual level Above and a deeper point in the soul than is reached by the other mitzvos.7 Since, as mentioned above, the service of teshuvah only comes after the essential aspect of Rosh HaShanah, the implication is that this aspect transcends even teshuvah.

What is the essential aspect of Rosh HaShanah? The coronation of G‑d as King. Thus, our Sages8 quote G‑d as requesting of the Jews, “Say before Me... verses reflecting My Kingship to make Me King over you.”

Until we have accepted G‑d as King, the entire concept of serving Him through the observance of mitzvos is not relevant. In that vein, our Sages9 quote G‑d as saying, “Accept My Kingship, and afterwards, accept My decrees.” Therefore, teshuvah, which serves to correct and atone for failures in fulfilling the King’s decrees, is also relevant only after His Kingship is accepted.

The fundamental Divine service of Rosh HaShanah – our acceptance of G‑d as King – relates to His Essence, a level above all revelations. The observance of the mitzvos (His decrees)relates to G‑d’s will as it has come into revelation, for the mitzvos are expressions of His will.

Teshuvah, which corrects and atones for transgressions of His will, relates to a loftier level of G‑dliness, but one which still shares a connection to His will.10 For a level that transcends G‑d’s will entirely must also transcend teshuvah, the servicethat repents for the violation of that will. Thus, teshuvah relates in some measure to G‑d’s will, and His will reflects but a revealed level of G‑dly light. The service of acceptance of G‑d as King, however, relates to G‑d’s Essence, which transcends all revelations.11

From this, we can appreciate the uniqueness of the souls of the Jewish people – that they can affect G‑d’s very Essence and evoke in Him a desire to be King. To be able to affect G‑d’s Essence, however, it is necessary to express the inner bittul that stems from the essence of a Jew’s soul.12 This inner bittul is expressed in our coronation of G‑d and our request,13 “Reign over the entire world in Your glory.”

Names employed by the Torah are not arbitrarily chosen. Instead, they describe the life-force of the objects to which they refer, enabling one to appreciate their inner nature.14 This also applies to Rosh HaShanah, which literally means “head of the year,”15 a name that alludes to the concepts explained above.

The head has several unique aspects:

a) The fundamental dimension of the head, that it is the most elevated and refined of all the body’s limbs and organs;

b) The head contains the life-energy for all the limbs and organs of the body; and

c) The head directs the function of all the limbs and organs even after the soul’s vitality is drawn down into them.

Parallels to all three qualities apply with regard to Rosh HaShanah:

a) The Divine service which characterizes Rosh HaShanah – the crowning of G‑d as King – affects G‑d’s Essence, as explained above. This service transcends and is incomparable to the Divine service performed throughout the year.

b) Rosh HaShanah is also a day of teshuvah. The service of teshuvahrelates to the mitzvos (G‑d’s decrees)but stands above them. Indeed, it can be said to include them like a general principle includes all the particular elements that derive from it.

c) The good resolutions made on Rosh HaShanah influence one’s observance of mitzvos throughout the entire year, directing them as the head directs the body’s limbs.

Regarding Rosh HaShanah, it is said,16 “The mitzvah of the day involves the sounding of the shofar.” Based on the above explanations, it follows that all three services – the coronation of G‑d, teshuvah, and the observance of the mitzvos – are reflected in the mitzvah of the day, sounding the shofar.17And, as is true regarding all matters of P’nimiyus HaTorah, this concept is also alluded to in Nigleh, the revealed dimension of Torah law.

In Hilchos Teshuvah,18 Rambam writes:

Although the sounding of the shofar on Rosh HaShanah is a decree of the Torah, it also contains an allusion. It is as if the shofar is telling us, “Awake...! Turn to G‑d in teshuvah.”

Explanation is necessary: Why does Rambam state this concept in Hilchos Teshuvah rather than in Hilchos Shofar? Although Rambam is speaking here about teshuvah, since he is explaining the motivating principle for the mitzvah of sounding the shofar, it would seemingly have been more appropriate to include this explanation in Hilchos Shofar.

To cite a parallel: Rambam concludes his Hilchos Mikvaos19 with an explanation of the motivating rationale for immersion in a mikveh:

These are decrees of the Torah.... Nevertheless, it contains an allusion to the concept of... the purification of the soul from its impurity and base character traits.... by immersion in the waters of pure knowledge.

This concept, though related to the Divine service of teshuvah,is stated in Hilchos Mikvaos and not in Hilchos Teshuvah because it describes the rationale for immersion in the mikveh. Why then is the rationale for sounding the shofar not explained in Hilchos Shofar?

Rambam’s statements also raise another question: The Talmud states,⁶ “Say before Me... verses reflecting My Kingship to make Me King over you. By what means? Via the shofar.” The shofar is thus the medium that brings about the coronation of G‑d.20 Why does Rambam not mention this allusion as well?

The resolution of these questions depends on the appreciation of the three elements involved in the sounding of the shofar:

a) The mitzvah of sounding the shofar, as expressed in all the particular laws which apply to it. Rambam considers this as one of the 613 mitzvos and mentions these laws in Hilchos Shofar.

b) The concept of teshuvah alluded to by the sounding of the shofar. Teshuvah constitutes a loftier service than the observance of mitzvos. To underscore this dimension, Rambam mentions this concept in Hilchos Teshuvah, and not in Hilchos Shofar. Hilchos Shofar contains a description of the mitzvah of sounding the shofar and its particular laws. It does not mention teshuvah, forthis dimension transcends the mitzvos and is only alluded to by the shofar.21

This is reflected in Rambam’s wording, “Although the sounding of the shofar on Rosh HaShanah is a decree from the Torah….” The sounding of the shofar is a Divine decree, a mitzvah, but “it contains an allusion,” i.e., it hints at a level of service that transcends the mitzvah itself. This is implied by the very term “allusion,” i.e., a intimation of something that one cannot find the letters to aptly describe and can only express with a hint. This loftier dimension alluded to by sounding the shofar is teshuvah.

c) The aspect of sounding the shofar which brings about G‑d’s coronation. This aspect entirely transcends the mitzvah of sounding the shofar and cannot be communicated even by an allusion. For an allusion reflects a thrust toward revelation, while the coronation of G‑d, by contrast, expresses the essential bittul that lies within the essence of the soul, which is entirely above revelation.22

Based on the above, we can appreciate the connection between the sounding of the shofar and the verse,23 “May He choose our inheritance for us,” which is one of the verses of the psalm Lamnatzeiach recited before the sounding of the shofar.

In an ultimate sense, free choice involves choosing without regard to any factor or consideration other than the initiative of the one who chooses. When a person’s decision is motivated by a reason, it is as if that reason forced him to choose; this cannot be considered free choice.24

How then can G‑d’s “choosing of our inheritance for us” be associated with the sounding of the shofar? If His choice comes a result of the sounding of the shofar, how can it be considered free?

These questions can be answered by referring to the above concepts. The two aspects of sounding the shofar associated with the performance of the mitzvah and the Divine service of teshuvah do not relate to G‑d’s Essence, the level that is the source of G‑d’s free choice. Instead, they draw down merely the revealed aspects of G‑dliness. In chassidic terminology, they are an arousal from above that results from an arousal from below.

The bittul of the soul’s essence that is expressed by the coronation of G‑d through the sounding of the shofar relates to G‑d’s Essence, tapping that level on which Jews are one with G‑d. And at that level, G‑d freely chooses the Jews on His own initiative; the sounding of the shofar is not what causes Him to choose.25

G‑d’s Essence transcends any and all connection to limitation, Heaven forbid. Since the influence drawn down by the sounding of the shofar on Rosh HaShanah is rooted in G‑d’s Essence, this influence is not limited by any calculations and is not restricted by any of the structures of Seder HaHishtalshelus. As a result, the influence will surely be drawn down as He desires. And what He desires is certainly good, as it is written,26 “In the countenance of the King, there is – only – life.” Pinai, translated here as “countenance,” also means “inner dimension.” Any desire emanating from G‑d’s inner dimension will surely be associated with life and goodness.

This good will be revealed on the material plane, for, as is well known,27 G‑d’s Essence is connected to our material reality. And as a result, every Jew will be inscribed for a good and sweet year, filled with open and apparent goodness.

Likkutei Sichos, Volume 4, P. 1144ff. Adapted from the sichos delivered on Rosh HaShanah and at Simchas Beis HaShoevah, 5723 [1962]