Chapter 4: Rosh Hashanah-Shaar Hachassidus

 

1. The Theme of the day:[1]

A. The Paradox:

Rosh Hashanah is the Day of Judgment; “Who will be written in the book of life and who will be written in the book of….”. This is stated explicitly in the second Mishnah of Tractate R.H. Accordingly we find rituals done on Rosh Hashanah that reflect the concept of Teshuvah and remorse. Such is the case in the blowing of the Shofar, as the Rambam writes that its purpose is to evoke a feeling of repentance in one’s heart. Our Sages expound on the verse “Call on to Hashem when he is found” that Hashem is found during the ten days of repentance which are between Rosh Hashanah and Yom Kippur. Now, between Rosh Hashanah and Yom Kippur one finds only 8 (7) days, so how can the sages state there are ten days in between? Hence, we must conclude that both Rosh Hashanah and Yom Kippur are also part of the ten days of repentance. Despite the above, we also find matters on Rosh Hashanah which reflect happiness and joy. This is expressed in the law stated that on Rosh Hashanah one should have fine meals eating rich foods and tasty drinks[2], a matter which is seemingly inappropriate for a time when one is seeking forgiveness before the King. As well, during the times of the Temple, amongst the sacrifices offered on this day, there weren’t any special forgiveness offerings. This is most peculiar that on such a day, a day of judgment, a forgiveness offering was not brought. Likewise, in the Rosh Hashanah prayers which were established in correspondence to the Temple offerings, we do not find even one request for forgiveness or expression of remorse in the main prayer of Shemoneh Esrei. All this is a most puzzling approach for a day viewed as the day of judgment. This becomes even more difficult to understand when we take into account the way we act on Yom Kippur, the sealing and finalization of what was decreed on Rosh Hashanah. Not only do we not have meals with rich foods, but we are commanded to fast and do other acts of self-mortification. As well, in the times of the Temple there were a series of special forgiveness offerings given on that day. This is also expressed in the prayers of Yom Kippur which are filled with requests for forgiveness and confession of sins. Why such a drastic change in approach to seek Hashem’s forgiveness? On Rosh Hashanah, the writing of the decree, we are in a festive mood while on Yom Kippur we are remorsefully confessing our sins.

B. Ascent of Sefiras Hamalchus:[3]

In the Kabalistic teachings it is explained that every Rosh Hashanah the Divine Sefira of Malchus [i.e. the Sefira that enlivens the world] goes into a state of ascent, leaving its position in enlivening the world, and returning to its source. However, this is only the internal part of the Sefirah while the external part remains to continuously enliven the world, for otherwise the world would return to oblivion. This state of the world is similar to the state of a person who has fainted. Although he is still physically alive, all of his soul powers are found in a concealed state having returned to their source, the essence of the soul. Now the renewal of the internal aspect of Malchus is dependent on our conduct on Rosh Hashanah. To understand what conduct is demanded of us on Rosh Hashanah, in order to affect this renewal, we must first understand the Sefirah of Malchus.

 

C. Kabalas Hamalchus – Coronation of Hashem as King:

Malchus means Kingship. Now in order for one to be a King he must have a nation. Furthermore, he must have a nation that is willing to accept his rule as otherwise he is not a King but a dictator. A King is specifically one who has been crowned by a nation which desires his rule. By a dictator however, although they may accept his rule out of lack of choice, the will and desire for his rule is lacking. From the above we can deduce that in order for us to renew the attribute of Malchus on Rosh Hashanah, an action similar to the coronation of a physical King is necessary. Thus, just like a physical King’s coronation is dependent upon the nations desire to proclaim him as King similarly Hashem’s coronation as King over us is dependent upon our desire to have Him as our ruler. It is on this that we are being judged on Rosh Hashanah; are our actions befitting for a nation towards his King? Do we have acceptance of the King’s yoke in a willing desirable manner?[4] Now, this coronation retains all similarities to the coronation of a physical king. This explains why on Rosh Hashanah we are joyous and eat and drink delicacies, as the day of coronation is a most joyous day for both the King and his subjects. This also explains why we do not confess sins on Rosh Hashanah in order not to detract from the happiness of the event. Furthermore, since in the coronation process the nation’s will and desire for his Kingship must be expressed therefore, we express happiness and joy to show how much we want and desire Hashem’s Kingship. Confession brings to sadness which could detract from this desire, thus placing in jeopardy the entire coronation. This explains why the Sages placed such a strong emphasis on mentioning Hashem’s Kingship in the Rosh Hashanah prayers since this is the essence of the holiday.

D. Teshuvah as a prerequisite for the coronation:

Based on the above, one may feel compelled to ask why we blow the Shofar on Rosh Hashanah to evoke repentance, and why is it included as one of the Ten Days of Repentance. Doesn’t Teshuvah involve remorse which can diminish the desire for the coronation? The answer to this is as follows: Crowning a king comes with a prerequisite that one will be accepting his commands, and it is the abidance by his commands that creates the connection between the king and his nation. Disobedience in following the commands of the king is an act of rebellion, showing that one doesn’t truly desire the king’s rule. Therefore, just like the desire for the kingship is a prerequisite for the coronation, similarly the acceptance of his commands. This is why we also emphasize Teshuvah on Rosh Hashanah, as the essence of repentance is to accept the yoke of heaven, to follow His decrees. As for why an emphasis is not also placed in confession, this is because confession for particular sins is not necessary in accepting the king’s yoke, and it can only diminish in the desire of Hashem for the kingship. This does not mean that one should face Rosh Hashanah without any feelings of remorse, but rather that the focus of the remorse should be in pouring out ones heart to Hashem, begging Hashem to accept him as His servant and as His nation despite the lack of subservience showed to Him in the previous year. To paraphrase the above difference in approach between Rosh Hashanah and Yom Kippur, Rosh Hashanah focuses on one’s future relationship with Hashem which is formed based on a general acceptance of the yoke of heaven on that day, while Yom Kippur focuses on one’s past relationship with Hashem and the accounting of particular sins that one performed. The above is similar to a deep dispute between two friends or relatives that has created tremendous animosity between the two. They came to a mediator to help make peace between them. First the mediator focused on arousing a desire and will for each one to act respectfully and appropriately to the other in the future and a desire to rekindle their friendship. He then had a second session with them to discuss the particular details of the dispute and how it can be settled in a most peaceful manner.

 

2. The Avoda of Rosh Hashanah

A. What to pray for:

The meaning of Rosh Hashanah is not only about receiving a good year in physical blessing. The purpose of Rosh Hashanah is to rebuild our relationship with Hashem. Each person is judged on Rosh Hashanah whether he is fit to be Hashem’s servant and whether Hashem will be his King or dictator. One should pray with profound bitterness, having recognition that one is approaching the King with “torn garments”, and thus begging G-d to have mercy and accept him as his servant.[5] The Zohar states that those that pray on [Rosh Hashanah and] Yom Kippur merely for physical matters are similar to a dog that screams “give give” for their food. This is the attribute of the Eirev Rav and the gentiles that they are only able to serve G-d for reward and selfish motivations. Rather a Jew is to arouse himself in Teshuvah out of love for the Shechina and desire for it to leave the exile.[6]

B. The preciousness of time:[7]

On Rosh Hashanah one must value his time and be involved in the saying of words of Teshuvah and Torah. Rosh Hashanah is a general day [that affects the entire year].

C. Tehillim:

See Chapter 5 in Introduction!

D. Diminish in sleep in order to say Tehillim:[8]

One is to diminish his sleep as much as possible during both nights of Rosh Hashanah, hence sleeping less than usual. One is to rather use his time in prayer and recital of Tehillim.

E. Mundane speech:

During the two days of Rosh Hashanah, one is to completely abstain from any mundane conversation to the utmost.[9] He is to act as a slave who does not have even one moment free to rest from his master’s work, and like a son that is toiling in effort to greet his father.[10]

F. Crying on Rosh Hashanah

See Chapter 5 in Introduction!

 

3. The judgment of Rosh Hashanah

A. The judgment on all one’s future for the coming year:

All creations are judged on Rosh Hashanah.[11] Everyone is judged on Rosh Hashanah and their decree is sealed on Yom Kippur.[12] Even the angels are judged on this day.[13] The amount of love and fear of G-d that a Jew will have for the coming year is judged on Rosh Hashanah.[14]

B. King versus dictator:[15]

On Rosh Hashanah we are judged in whether Hashem will be our King or our dictator. Hashem judges whether one has accepted His kingship willingly or out of force. Does the person enjoy serving Him or does he despise it. This affects how Hashem will reveal Himself to the individual Jew for that coming year, as a beloved King or in the concealed manner of a ruler.

 

C. The difference in judgment between the first and second day of Rosh Hashanah:[16]

Some people are judged on the first day of Rosh Hashanah while others are judged on the second day. The first day of Rosh Hashanah is a harsh judgment. The second day is a merciful judgment. Those souls that Hashem desires to have mercy on, He judges on the second day. A person is able to know on which day he is being judged by noticing on which day he feels an urge for bitter crying. If he has a crying outburst on the first day it is a sign that his soul is being judged at that time. If he has an outburst on the second day it is a sign that he is being judged on the second day.

D. When does the writing and sealing of the decree take place?

*See chapter 5 Halacha 8C for further details on this matter.

The writing for Tzaddikim takes place within the first three hours of the first day of Rosh Hashanah.[17] The conclusion of the writing takes place on the second day of Rosh Hashanah by midday.[18] Regarding the sealing of the decree some Poskim[19] write that for Tzaddikim it takes place on the first day of Rosh Hashanah. Others write even Tzaddikim are only sealed on Yom Kippur.[20]

The Rebbe’s father:[21] The general writing and sealing of the decree takes place on the night of Rosh Hashanah and it is only the details of the decree that are finally sealed on Yom Kippur. This general writing and sealing of the decree takes place on the night of Rosh Hashanah even before Tekias Shofar, although its completion in a way of kindness and mercy is accomplished through Tekias Shofar which marks the conclusion of the writing.

 

E. The effect of the decree on Rosh Hashanah and why we still Daven every day:[22]

There is a famous question, discussed also in classical Talmudic commentators[23], regarding the entire concept of daily prayer. We all know that all of our future occurrences are decreed on Rosh Hashanah and Yom Kippur. What purpose is there then in praying daily for matters that have already been decided? This enters us into an interesting dialogue with regards to what in truth the decree of Rosh Hashanah effects and how it still leaves room for daily prayer of those matters that were decreed.

Understanding how G-dly blessing descends to this world: All blessing that reaches this world in general and an individual person in particular, is rooted in G-dliness, Oar Ein Sof. It is the G-dliness that descends which eventually become the blessing that we experience. However, this G-dliness, while still in the world of Atzilus is of a very sublime and abstract level which, on that level, cannot be transformed to any real tangible form of blessing that mortals of this world can experience or understand. In order for this Divine revelation of G-dly blessing to be transformed to tangible physical blessing the revelation must descend many levels through the chambers of the worlds of Beria, Yetzira and Asiya. This descent causes the G-dly revelation to become coarse enough to be expressed as a matter of kindness in the physical realm to heal the sick, and give one sustenance. Based on this one can understand the decree of Rosh Hashanah and the necessity for daily prayer.

Rosh Hashanah-A sublime blessing; Daily prayer-Transforms the sublime to physical blessing:[24] On Rosh Hashanah each individual is blessed with a certain amount of G-dly revelation of blessing. However, this revelation takes place only in the world of Atzilus, and it remains there in a spiritual state. Every day there is a particular judgment placed on the person in whether he is befitting to receive this Divine blessing in a physical expression of blessing in this world. Is he befitting today to have the Divine blessing allotted to his soul on Rosh Hashanah make its descent through each world until it transforms to physical blessing below? Or perhaps he is not befitting of such, and thus the Divine revelation of blessing will remain above in Atzilus and will be received by him as Divine pleasure in Gan Eden. This then is the meaning behind daily prayer, it bequests G-d to send us our allotted blessing that we should see its fruition in the physical world.

Understanding the opinions in the Gemara:[25] Based on the above the following Talmudic dispute can be understood. The Gemara [R”H 8a] states that there is a dispute between the Chachamim and Rebbe Yossi with regards to when man is judged. The Chachamim say man is judged once a year on Rosh Hashanah. Rebbe Yossi states that man is judged daily. Now one must say that both agree there is a yearly and daily judgment as even Rebbe Yossi agrees that Rosh Hashanah is the annual Day of Judgment and even the Chachamim agree there is a need to pray daily. Based on the above everything is understood. The spiritual blessing is drawn down on Rosh Hashanah, and this what the Chachamim emphasize in their opinion, while the transformation into the physical occurs through the daily judgment, and this is what is emphasized by Rebbe Yossi, and hence there is no dispute.

A parable: One had money transferred to his bank. In order to remove the money from the bank he requires a debit card. The bank of money is the spiritual blessing that every soul is allocated on Rosh Hashanah. The daily prayer is the “debit card” which allows one to cash the money and use it for physical sustenance.

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[1] Based on Igros Kodesh 22 p. 510; Likkutei Sichos 9 p. 434

[2] See Chapter 6 Halacha 1!

[3] See Tanya p. 121 [Epistle 14]; Likkutei Torah Netzavim p. 106; Sefer Hamamarim 1924 p. 12; Likkutei Sichos 9:220

[4] Likkutei Torah Netzavim p. 106

[5] Sefer Hamamarim Kuntreisim 2 p. 323; See also Sefer Hamamarim 1943 p. 42

[6] Reishis Chochma Shaar Hateshuvah chapter 1

[7] Sefer Hasichos 1936 p. 144

[8] Igros Kodesh Rebbe Rayatz 10:425; Sefer Hamamarim 1937 p. 310; Sefer Haminhagim p. 117 from a letter of the Rebbe Rayatz in Michtav Tehillim; See Sefer Hasichos 1942 p. 5 regarding not even singing during the meal in order to increase in Tehillim.

[9] Sefer Haminhagim p. 117 [English]; Igros Kodesh ibid

[10] Igros Kodesh ibid

[11] Mishneh in Tractate Rosh Hashanah 16a “The world is judged on four periods during the year”

[12] Braisa in R”H 16a

[13] Mamar Kinyan Hachaim p.4

[14] See Likkutei Torah p. 32 Mamar of Ani Ledodi

[15] See Likkutei Torah Devarim; R”H p. 106

[16] Shaar Hakavanos 90a; brought in Beir Heiytiv 584:3; Mateh Efraim 582:28; Kaf Hachaim 582:60

[17] Levush brought in Taz 582:4

[18] Admur 582:17

Other opinions: Some Poskim rule the writing is completed on the first day. [Levush 596 [brought in Taz ibid]; Elya Raba 596:2; simple understanding of M”A 582:8 which is going on the Levush]

[19] Asara Mamaros Mamar Chikur Hadin 2:10, brought in M”A 582:8; Levushei Serud ibid; Gra ibid; Admur 582:17

[20] M.T. brought in M”A 582:8; Ran on Rosh Hashanah 16b; Admur in Siddur rules to say “Tichaseim” on first night.

[21] Likkutei Levi Yitzchak Igros Kodesh  p. 210, brought in Sefer Hasichos 1991 Vol. 1 p. 37

[22] Likkutei Torah Korach p. 55b

[23] Tosafus Shabbos 12b; R”H 16a

[24] For further details on this subject see Kuntrus Umayan 17:25

[25] For further details on this subject see Likkutei Sichos 9:375; See also Sefer Chassidim 763; M”A 591:9; Kaf Hachaim 591:37