On the verse,
[362] "Seek G-d when He is to be found," our Sages comment:
[363] "These are the 10 days between Rosh HaShanah and Yom Kippur."
The wording of our Sages' statement is problematic. On one hand, the expression "the 10 days between Rosh HaShanah and Yom Kippur," seems to imply that Rosh HaShanah and Yom Kippur are not included in these days.[364] Nevertheless, the expression "These are the 10 days..." indicates that Rosh HaShanah and Yom Kippur are indeed included in the count, for there are only seven days between Rosh HaShanah and Yom Kippur.
This compels us to understand that there are two elements to the observance of Rosh HaShanah and Yom Kippur: a) an essential quality which transcends the service of teshuvah, and b) the service of teshuvah which characterizes all 10 days.
First, our Divine service must center on the essential aspect of Rosh HaShanah. Afterwards comes the aspect associated with teshuvah. Thus, there are 10 days of teshuvah between Rosh HaShanah and Yom Kippur, for the aspect of teshuvah associated with Rosh HaShanah comes after the essential aspect of Rosh HaShanah.[365]
Teshuvah transcends all other
mitzvos. It can thus atone for all blemishes in the observance of
mitzvos, for it reaches a deeper point in the soul than is reached by the other
mitzvos.
[366] And as mentioned above, since the essential aspect comes before the service of
teshuvah, it follows that this aspect of Rosh HaShanah transcends even
teshuvah.
What is the essential aspect of Rosh HaShanah? The coronation of G-d as King. Thus our Sages quote[367] G-d as asking: "Say before Me... verses reflecting My Kingship to make Me King over you."
Until we have accepted G-d as King, serving Him through the observance of mitzvos is not relevant. And so our Sages quote G-d as saying:[368] "Accept My Kingship, and afterwards accept My decrees." Therefore teshuvah, which serves to atone for failures in fulfilling the King's decrees, is relevant only after His Kingship is accepted.
Our acceptance of G-d as King relates to His essence -- a level above all revelations. The observance of the mitzvos relates to G-d's will as it has come into revelation, for all the mitzvos are expressions of His will.
Teshuvah, which atones for transgressions of His will, relates to a higher level of G-dliness, but one which still shares a connection to His will.[369] For a level which totally transcends G-d's will must also transcend the service which repents for transgressions of that will. Thus teshuvah still relates to revealed levels of G-dliness. The acceptance of G-d as King, however, relates to G-d's essence, which transcends all revelations.[370]
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 lies at the center of every Jewish soul.[371] This is expressed in our request of G-d:[372] "Reign over the entire world in Your glory."
Names employed by the Torah are chosen because they describe the true nature of the things to which they refer, expressing their very life-force.
[373] This also applies to Rosh HaShanah, which literally means "head of the year."
[374]
The head has several unique aspects:
- The head is the most elevated and sophisticated of all the body's limbs;
- The head includes the life-energy for all the limbs of the body within it; and
- The head directs the functioning of all the limbs.
Parallels to all three qualities apply with regard to Rosh HaShanah:
- The Divine service which characterizes Rosh HaShanah -- the crowning of G-d as King -- affects G-d's essence, a level which is above the Divine service carried out throughout the year.
- Rosh HaShanah is also a day of teshuvah. Teshuvah relates to the mitzvos, but stands above them. Indeed, it can be said to include them.
- The good resolutions made on Rosh HaShanah influence one's observance of mitzvos in the year to come, affecting them as the head directs the limbs of the body.
With regard to Rosh HaShanah, it is said:
[375] "The
mitzvah of the day involves the
shofar." Based on the above explanations, it follows that all three factors mentioned above -- the coronation of G-d,
teshuvah, and the observance of the
mitzvos -- are reflected in the sounding of the
shofar.[376] And, as is true with regard to all matters of
P'nimiyus HaTorah, this concept is also alluded to in
Nigleh, the revealed dimension of Torah law.
In Hilchos Teshuvah,[377] the Rambam writes:
Although the sounding of the shofar on Rosh HaShanah is a decree from the Torah, it also contains an allusion. [It is as if the shofar is saying:] "Awake.... Turn to G-d in teshuvah.
A question arises: Why does the
Rambam state this concept in
Hilchos Teshuvah rather than in
Hilchos Shofar? Although the
Rambam is speaking about
teshuvah, since he is explaining the motivating principle for the
mitzvah of
shofar, seemingly, it would have been more appropriate to include it in
Hilchos Shofar.
To cite a parallel: The Rambam concludes his Hilchos Mikvaos[378] with an explanation of the motivating principle for immersion in a mikveh:
These are decrees of the Torah.... Nevertheless, there is an allusion to the concept... to purify one's 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?
The Rambam's statements also provoke 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 which brings about the coronation of G-d.[379]
Why does the Rambam not mention this allusion?
The answer to these questions requires that we understand three elements involved in the sounding of the shofar:
- The mitzvah of sounding the shofar, as expressed in all the particular laws which apply to it. The Rambam considers this as one of the 613 mitzvos, and mentions these laws in Hilchos Shofar.
- The concept of teshuvah. This is alluded to by the sounding of the shofar. Teshuvah reflects a rung above the observance of mitzvos. To point to this quality, the Rambam mentions this concept in Hilchos Teshuvah, and not in Hilchos Shofar. Hilchos Shofar contains a description of the laws of sounding the shofar. It does not mention teshuvah, for this dimension transcends the mitzvos and is only alluded to by the shofar.[380]
This is reflected in the wording used by the Rambam: "Although the sounding of the shofar on Rosh HaShanah is a decree from the Torah." In other words, although it is fundamentally a mitzvah, "it also contains an allusion," i.e., it refers to teshuvah, which transcends the mitzvos.
- The aspect of sounding the shofar which brings about G-d's coronation. This aspect transcends the mitzvah of sounding the shofar entirely, and cannot be communicated even by an allusion. For an allusion reflects a thrust toward revelation, while the coronation of G-d, by contrast, brings forth the bittul that lies at the foundation of the soul [which is entirely above revelation].[381]
Based on the above, we can appreciate the connection between the sounding of the
shofar and the verse:
[382] "He chooses our heritage for us," which is 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 choice is motivated by a reason, it is as if that reason forced him to choose; this cannot be considered free choice.[383]
How then can G-d's "choos[ing of] our heritage for us" be associated with the sounding of the shofar? If His choice is dependent on 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. Instead, they draw down merely the revealed aspects of G-dliness -- an arousal from above that is dependent on an arousal from below.
The bittul of the soul's essence, which is expressed by the coronation of G-d through the sounding of the shofar, relates to G-d's essence, tapping that level of the soul on which Jews are one with G-d. And at that level, G-d chooses the Jews freely; the sounding of the shofar is not what causes Him to choose.[384]
G-d's essence knows no bounds. 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 restricted by any limitations of the spiritual cosmos. The influence is drawn down precisely as He desires it to be. And what He desires is certainly good, as it is written:
[385] "In the countenance of the King, there is life."
Penai, translated here as "countenance," also means "inner dimension." Thus any desire emanating from G-d's inner dimension will surely be associated with life and goodness.
This will be revealed on the material plane, for G-d's essence is connected to our material reality. And so it is that every Jew will be inscribed for a good and sweet year, filled with open and apparent blessings.
(Adapted from Sichos Rosh HaShanah and Sichos Simchas Beis HaShoevah, 5723)
Notes:
- (Back to text) Yeshayahu 55:6.
- (Back to text) Rosh HaShanah 18a.
- (Back to text) Compare to Taanis 5a; see also S'dei Chemed, Klallim Beis, sec. 72.
- (Back to text) Similarly, there are two dimensions to Yom Kippur: a) the aspect of teshuvah; and b) its essential quality, which is revealed at the conclusion of the Ten Days of Teshuvah. See the sichah for Yom Kippur in this series.
- (Back to text) See Likkutei Torah, Vayikra, p. 26c; Derech Mitzvosecha, Mitzvas Vidui U'Teshuvah. On this basis, it is possible to explain why, in his reckoning of the 613 mitzvos in Sefer HaMitzvos, the Rambam does not count teshuvah (focusing on vidui, confession, instead). For teshuvah transcends all the mitzvos, and includes them all. Thus it can be considered a general command, and is not included in the reckoning of the 613 mitzvos (Sefer HaMitzvos, General Principle 4).
One cannot argue that teshuvah should be counted as one of the mitzvos because it involves a particular deed (see pgs. 89-90 above). For teshuvah possesses two dimensions:
- Its essential quality is the sinner's resolution to observe the Torah and its mitzvos in the future. This parallels other commands of a general nature, such as "be holy" (Vayikra 19:2), and
- Regret over one's past deeds. This parallels the general command "Do not stiffen your necks any longer" (Devarim 10:16). As Sefer HaMitzvos (loc. cit.) mentions, both of these thrusts are general in nature.
The aspect of teshuvah that involves deed is the act of vidui, confession. And the Rambam does count confession as one of the mitzvos (positive mitzvah 73).
- (Back to text) Rosh HaShanah 16a; 34b.
- (Back to text) Mechilta, Shmos 20:3; Toras Kohanim, Acharei, ch. 13; Yalkut Shimoni to Shmos, loc. cit.
- (Back to text) For this reason, in several texts of Chassidus (e.g., the series of maamarim beginning Rosh HaShanah, 5691), teshuvah is described as relating to "the depths of His will," or to "the Master of the will."
- (Back to text) See the explanation of this concept in the series of maamarim beginning Rosh HaShanah, 5703.
- (Back to text) When the essence of a Jewish soul is revealed, it draws down G-d's essence, or becomes a vehicle for that essence which is rooted in it. (See the maamar entitled Mi E-l Kamocho, 5627, sec. 2.)
- (Back to text) Rosh HaShanah liturgy, Siddur Tehillat HaShem, p. 274.
- (Back to text) Tanya, Shaar HaYichud VehaEmunah, ch. 1.
- (Back to text) See Likkutei Torah, Devarim 41c; Ateres Rosh, in the beginning.
- (Back to text) Rosh HaShanah 27a.
- (Back to text) On this basis, we can appreciate the explanation in the maamar of the Alter Rebbe entitled B'Chochmah Yivneh Bayis [5564] (printed in 5722; see also the other maamarim cited there) regarding the rationale for the recitation of Malchiyos, Zichronos, and Shofros: "In order for the influence [of the mitzvah] to be maintained, it is necessary that it be sealed by the Torah."
On the surface, this is problematic, for with regard to other mitzvos, it is not necessary to bring proof from the Torah. Why then is this necessary with regard to sounding the shofar?
The situation can be explained as follows: A seal is necessary when influence is drawn from a level which transcends the spiritual cosmos, as is the case with teshuvah, and certainly with regard to the crowning of G-d.
This also explains the continuation of the maamar: "As we see with regard to the mysteries and secrets of the Torah in the Zohar, the author of these concepts would always quote a verse from the Torah as support. For without [such support], the mystic secrets he taught could not be maintained."
In this instance as well, since the mystic secrets reflect the dimension of the Torah which transcends the limits of the spiritual cosmos, support from a Torah verse is necessary.
- (Back to text) Mishneh Torah, Hilchos Teshuvah 3:4.
- (Back to text) Apparently, there is a printing error in the standard text of the Mishneh Torah. It would seem that the text in Mikvaos should read: "When he immerses himself in the waters of pure knowledge, he becomes pure."
- (Back to text) This is the simple meaning of the quote from Rosh HaShanah cited previously. Similarly, this is one of the intentions which we are to have in mind when performing the mitzvah of sounding the shofar, as stated in Likkutei Torah, Devarim 56d, and other Chassidic texts. See also I Melachim 1:39 [which speaks about sounding a shofar at the coronation of a mortal king.]
The Tosefta (Rosh HaShanah 1:11) mentions other reasons for sounding the shofar. These and similar reasons in other statements by our Sages reflect other dimensions of the mitzvah.
- (Back to text) The allusion reflected by immersion in the mikveh is, by contrast, mentioned in Hilchos Mikvaos because it is of a more particular nature. Although the mikveh is intended to purify blemishes, it involves "the purification of one's soul... from base character traits.... by immersion in the waters of pure knowledge," and not an all-encompassing movement of teshuvah. Therefore it relates to Hilchos Mikvaos.
- (Back to text) The allusion to this quality in the shofar is in the fact that it is narrow at its lower end. This narrowness is not a result of sin, but rather a reflection of the fact that the person feels as a separate and lowly entity, rather than an extension of G-d's unbounded essence where his soul has its roots. This therefore affects G-d's essence. See the conclusion of the maamar entitled Shir HaMaalos, 5703, and the conclusion of the series of maamarim beginning Rosh HaShanah, 5695.
- (Back to text) Tehillim 47:4.
- (Back to text) See Likkutei Sichos, Vol. IV, p. 1309 and pgs. 1340-1342.
- (Back to text) See the maamar entitled Yivchar Lanu, 5703, sec. 14, which states: "Drawing down [G-d's] will from [His essence] is not an imperative, for this comes from His essence, which is not prompted by an arousal at all."
- (Back to text) Mishlei 16:15.
Nitzavim