Rosh HaShanah blessings; the significance of Rosh HaShanah being “the head of the year”

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The revelation of the motivating rationales for the Torah

No. 527

The name of the person to whom this letter was sent was not released. Also, the initial portion of the letter was not released for public knowledge.

B"H, 27 Elul, 5709

...With regard to your statement that you heard in the name of the Rogatchover that the difference of opinion whether the tzimtzum [should be interpreted simply][654] is identical with the difference of opinion (Shavuos 35b) whether G-d’s name Tziva-os is holy or not.[655] It appears that the basis of the idea you heard is found in the statements of [the gloss of] Tzafnas Paaneiach to [Rambam,] Hilchos Yesodei HaTorah 2:5. There, however, the rationale for the difference of opinion is whether the world is conducted through an interrelated chain of spiritual influences in a cause and effect relationship or whether some dimension of His essence is also grasped. It appears that by using the term “grasped,” he implied not merely comprehension, but also drawing down [G-dliness] and [establishing] unity [with Him]. For even in an interrelated chain of existence, the lower level comprehends the higher level, as Rambam states there, and in ch. 3, halachah 9.

In my humble opinion, it is not appropriate to say that this difference of opinion alludes to the difference of opinion that exists concerning the tzimtzum, for the tzimtzum precedes all the names of G-d and all the worlds, not only those of Beriah, Yetzirah, and Asiyah, as I wrote in my previous letter.[656]

It is, however, possible to say that [the spiritual dimensions of] the difference of opinion regarding the name Tziva-os is dependent on [a different issue: the Alter Rebbe’s explanation that] the kav, the vector of light that shines forth from the light of the Ein Sof before the tzimtzum, [and is projected within the tzimtzum,] shines [in a revealed manner] only until the conclusion of Atzilus, but it is also [invested] in Beriah, Yetzirah, and Asiyah in a hidden manner.[657] See Torah Or, Parshas Bo.

Concluding with blessings for a good and sweet year, a kesivah vechasimah tovah, for yourself and for your entire household. With greetings to the entire brotherhood.

Rabbi Menachem Schneerson

   

Notes:

654. (Back to text) [I.e., the AriZal taught that originally, before the world was created, G-d’s light filled up all existence. To make it possible for the world to be created, He withdrew His light, leaving “an empty cavity.” According to Chassidus, only the revealed dimension of His essence and His light were removed; in a hidden way, they remain even after the tzimtzum. Others understand the concept differently. See Letters No. 11 and 503 which discuss this issue.]

655. (Back to text) [The word tzivaos means “hosts.” Often G-d is referred to as Havayah Tziva-os. Our Sages debate whether in such usage, the term Tziva-os is merely a modifier of G-d’s name or considered a name of G-d in its own right. The questioner is implying that according to the approach of Chassidus, G-d is one with His Tziva-os, because He never really withdrew from existence. According to the approach which interprets tzimtzum according to its simple meaning, the term refers to the hosts of Heaven and is not holy, for G-d withdrew from existence, as it were.]

656. (Back to text) [Letter No. 503.]

657. (Back to text) [I.e., according to a straightforward understanding of the AriZal’s teachings, the kav’s light does not shine beyond Atzilus. The Alter Rebbe, however, explains that the intent is that only the revealed dimensions of the kav end in Atzilus; in a hidden manner, its light proceeds into the lower realms as well. Hence, according to that approach, the name Tziva-os, which, as explained above, alludes to G-d’s unity with the creations, is holy. If, however, the kav does not proceed beyond Atzilus, the tzivaos, creations of the lower realms, are separate from Him.]

Rosh HaShanah blessings; the significance of Rosh HaShanah being “the head of the year”

Table of contents

Search this book:

The revelation of the motivating rationales for the Torah