From: murray@corner.wpb.fl.us (Murray Kahl)
Newsgroups: soc.culture.jewish
Subject: Sichos
Date: 3 Oct 1992 08:03:23 -0500
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Sichos In English

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TIMELESS PATTERNS OF TIME
Chassidic Insights Into the Cycle of the Jewish Year
- ROSH HASHANAH -
An Adaptation of Addresses by the Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson (Shlita)

Publisher's Foreword
In our holiday prayers,1 we praise G-d "Who sanctifies
Israel and the seasons." Our Sages explain2 that this phrase
is chosen, because "G-d sanctifies Israel, and it is Israel
who sanctify the seasons."
There are, however, certain seasons which "sanctify Israel."
As these holidays approach, every one of us feels a
heightened sense of spiritual awareness.
This surely applies in regard to Rosh HaShanah, the "head of
the year," the first of "the days of awe." At this time,
everyone feels inspired to penetrate to the core of his
relationship with G-d and accept G-d's Kingship in a
complete way. Simultaneously, Rosh HaShanah is a day of
judgment, when we seek G-d's blessings for a good and sweet
year.3
In the present year, both these themes are felt more acutely
by all those whose lives have been touched by the
Lubavitcher Rebbe Shlita. The heightened expectations
sparked by the Rebbe Shlita's statements that Mashiach's
coming is an imminent reality inspire our prayer, "Rule over
the entire world in Your glory," with additional feeling.
For mankind throughout the world joins in the desire the Re-
demption should come and G-d's sovereignty be revealed in a
complete manner.
At the same time, we turn to G-d with the heartfelt prayer
that He grant the Rebbe Shlita a complete and immediate
recovery, and that we hear him deliver teachings with
renewed vigor and strength.
We can rest assured that when we "pour out our souls" in
prayer, "the G-d of Israel will grant our wish."4


At One With the King
Adapted from Likkutei Sichos, Vol. IV, Rosh HaShanah; Vol.
XIX, Sukkos

A Head, Not Merely a Beginning
In Hebrew, names are significant, serving as a "small
prophecy"5 which reflects and reveals the nature of the
entity called by that name.6 Literally, the name Rosh
HaShanah does not mean, "the beginning of the year," but
rather "the head of the year." And in a spiritual sense,7
the relationship between Rosh HaShanah and the days of the
coming year parallels the relationship between the head and
the other limbs of the body.
To explain: There are three different dimensions to the
function the head plays in relation to the human body:
a) The brain controls and directs the functioning of the
body as a whole and of each of its limbs in particular.
b) The life-energy for all the limbs is included in the
brain, as reflected in the fact that there is a portion in
the brain which relates to each of the particular limbs.
c) The brain contains the powers of thought, the
quintessence of our human potential, a higher power than is
manifest in any of the other limbs.
Parallels to each of these three dimensions exist in regard
to our divine service on Rosh HaShanah:
a) Rosh Hashanah is a day of resolutions on which we declare
our intention to advance in all aspects of the observance of
the Torah and its mitzvos. These decisions influence the
quality of our divine service throughout the coming year.
b) Rosh Hashanah is the first of the Ten Days of Teshuvah.
Teshuvah is a mitzvah of general import which includes
within it all the other mitzvos, as reflected by the fact
that teshuvah can atone for deficiencies in the observance
of any of the mitzvos.
c) The divine service of Rosh HaShanah contains a dimension
which reflects the ultimate level of connection between man
and G-d. In this vein, our Sages8 relate that on Rosh
Hashanah, G-d asks man to, "Accept Me as King over you." In-
deed, the theme of accepting G-d's Kingship is underscored
throughout the Rosh Hashanah service.9

Three Levels of Connection
These three dimensions express three levels of connection to
G-d. The first level points to the bond established through
the observance of the Torah and its mitzvos. These are the
mediums which G-d gave man to connect to Him. G-d's will is
manifest in the Torah and its mitzvos and by keeping them,
we connect our thought, speech, and action with Him.10
We, however, share a deeper bond with G-d than is expressed
through such observance. When a person fulfills a mitzvah,
he establishes a connection with G-d. Nevertheless, the very
nature of this relationship implies that the person is a
separate entity who desires to connect to G-d through this
observance.
Teshuvah, by contrast, reveals an inner bond in which man
relates to G-d directly, without the mitzvos serving as a
connecting link. Therefore, even a person who has not
established a connection with G-d through mitzvos -- and
indeed, who has obstructed that connection through his
conduct -- feels a desire to return to G-d.11
And that desire evokes a parallel response from G-d. A
father loves his children regardless of their conduct. So
too, we share an inner bond with G-d which continues even
when our conduct takes us outwardly away from Him. And this
bond surfaces when a person turns to G-d in teshuvah.
Since the connection to G-d established through teshuvah is
deeper than that established through the observance of the
mitzvos, it has the capacity to compensate for any
deficiencies that exist in our observance of the mitzvos.
Nothing can block the expression of the inner connection we
share with G-d.
Nevertheless, although teshuvah reveals a connection with
G-d that is deeper than the bond which is established
through the performance of the mitzvos, this connection also
allows for the possibility of distance between man and G-d.
Indeed, it is feelings of separation that motivate our
desire to return to Him. Our willingness to accept G-d as
King, by contrast, reveals a fundamental oneness.12 Why does
man accept G-d as King? Because he cannot conceive of any
other alternative. There is no way he could conceive of
living without a King.
(The same concept applies in regard to G-d. He cannot
conceive of being without His subjects and therefore, turns
to man and asks him, "Accept Me as King over you.")13

Accepting G-d's Sovereignty
To explain these concepts from another perspective: Our
Sages14 teach that G-d tells man, "Accept My sovereignty
and, afterwards, accept My decrees." The connection to G-d
established through the fulfillment of mitzvos, "My
decrees," is only possible after His sovereignty has been
established. Even teshuvah relates to G-d after His kingship
has been established. For the essence of teshuvah is regret
over one's past conduct and the acceptance of a firm resolve
to fulfill G-d's will in the future.15 On Rosh HaShanah, by
contrast, our divine service focuses on the core of our
relationship with Him, the acceptance of His sovereignty
itself.
Focusing on the core of our relationship with G-d involves
getting to the core of our own being. When a person asks
G-d, "Reign over the entire world in Your glory,"16 this
request should not merely be external statement, but an
inner heartfelt desire. Every aspect of our being -- and the
essence of our being -- should be given over to G-d.

A Selfless Self
One might ask: Why is the essence of one's being expressed
in giving oneself over to G-d? Seemingly, our essence should
come out in self-expression, in being who we are. Why is our
inner selves expressed in giving ourselves over to G-d?
The answer is, however, that this is who we truly are. We
have different aspects of our personality, each one
reflecting a different dimension of our selves. The core of
our being, however, stands above our individual identities;
it is an "actual part of G-d from above."17 And it is this
G-dly potential that finds expression in acceptance of G-d's
Kingship.
The ultimate expression of G-d Kingship will be in the Era
of the Redemption when, "And G-d will be King of the entire
world, and on that day, He will be One and His Name One."
May this become manifest in the immediate future.

1.   Musaf service for festivals.
2.   Berachos 49a; Beitzah 17a.
3.   See the third essay in this publication, "The Inner
Motivation for Prayer," where the connection between these
two themes is discussed.
4.   See the dialogue between Chanah and Eli, I Shmuel 1:12-
17, which forms the basis for the above mentioned essay.
5.   See Shaar HaGilgulim, Hakdamah 23.
6.   See Tanya, Shaar HaYichud ViHaEmunah, ch. 1, and the
sources mentioned there.
7.   See likkutei Torah, Ki Savo 41c, Ateres Rosh, the
beginning of Shaar Rosh HaShanah.
8.   Rosh Hashanah 16a, 34b.
9.   In this context, the first of the reasons for the
blowing of the shofar mentioned by Rav Saadia Gaon is the
comparison to the sounding of trumpets at the coronation of
a king (Avudraham).
10.  See Tanya, ch. 4.
11.  See Likkutei Torah, Acharei, p. 26c.
12.  The essential bond that exists between a subject and a
king is reflected in the fact that each will sacrifice his
very life for the other, a phenomenon which is uncommon in
other relationships.
13.  The supremacy of the connection to G-d established
through the acceptance of His sovereignty helps clarify
another point: In relation to the Ten Days of Repentance,
our Sages (Rosh HaShanah a) use the expression, "These are
the ten days between Rosh HaShanah and Yom Kippur."
Actually, however, there are only seven days between Rosh
HaShanah and Yom Kippur; the number ten is reached by in-
cluding those days themselves.
          Based on the above, however, this difficulty can
be resolved: There is an essential dimension to Rosh
HaShanah (the acceptance of G-d's sovereignty) and to Yom
Kippur (see the essay "Teshuvah: Return, not Repentance")
that surpasses the status of these days' as "days of
teshuvah." These are the beginning and end points intended
by our Sages in the phrase "between Rosh HaShanah and Yom
Kippur." In addition, as mentioned above, Rosh HaShanah and
Yom Kippur are also "days of teshuvah." Thus there are ten
days of teshuvah between the essential aspect of Rosh
HaShanah and the essential aspect of Yom Kippur.
14.  Mechilta, Shmos 20:3.
15.  Rambam, Mishneh Torah, Hilchos Teshuvah 2:2. Compare to
Iggeres HaTeshuvah, ch. 1.
16.  Rosh HaShanah liturgy.
17.  Iyov 31:2 as referred to in Tanya, ch. 2.
     Zechariah 14:9.

______________________________________________________________
At One With G-d; At One With Our Fellow Man
Adapted from Likkutei Sichos Vol. IV, Nitzavim; Vol. XIX, Sukkos

The Core of Our Being
On Rosh Hashanah, our divine service centers on the acceptance of
G-d as King. Throughout the year, we regard G-d's sovereignty as
an established fact and we relate to Him through the decrees,
i.e., the mitzvos, which He has granted us. On Rosh HaShanah, by
contrast, we focus on the essence of this relationship, accepting
His Kingship in an act of homage that permeates every element of
our existence. In making this commitment, the fundamental G-dly
spark at the core of our being comes to the surface.1
This expression of our spiritual potential has an effect in the
personal, human realm as well. When accepting a king, his highest
ranking officers and most simple subjects bow together in homage;
in this act, there is no difference between them. Similarly,
regardless of the varying levels of understanding and refinement
that exist between different people, on Rosh HaShanah, all join
together in a uniform act of acceptance.
Moreover, the bond between different individuals extends beyond
this shared act of homage. At the level of the soul where man is
one with G-d, there exists no division between one man and
another. And thus, the revelation of the unity between man and
G-d brings to the surface the inner oneness that characterizes
our people as a whole.

A Single Organic Whole
The functioning of the human body serves as an analogy to
describe the unity of the Jewish people.2 Although the body is
composed of various limbs and organs, each with its own
individual characteristics, all these elements combine to form a
single living organism. The same concept applies in regard to the
Jewish people. Every individual has his own particular nature and
personal tendencies. Nevertheless, we are one people: a single,
vibrant entity.
Focusing more closely on this analogy gives us a greater
appreciation of the nature of the unity which characterizes our
people. There are two different dimensions to the unity that
exists within the human body:
a) All the limbs, though basically different, work in harmony.
They each contribute a necessary function lacking in the others.
Furthermore, the functioning of one organ enhances the working of
another. For example, through the mobility produced by the feet,
the senses are exposed to a greater variety of experience, and
provide the brain with added information.
b) There is a consciousness of a general "I," a single personal
identity that is sensed by every limb of the body. Our limbs and
organs do not perceive of themselves as independent, separate
entities, but as part of an organic whole. To cite a simple
example: When a person stubs his toe, it's not his foot that
feels hurt; it is he -- his "I" -- who endures the pain.
A parallel to both of these two dimensions can be found in regard
to the oneness which characterizes our people:
a) The different qualities and personalities possessed by every
member of our people are complementary. No man is an island unto
himself. Even as we exist as individuals, we are part of a
greater collective entity.
The awareness of this common identity affects the nature of one's
relations with others. Every person has a unique potential and
personal make up, which others do not possess. When an individual
sees himself and others as joined in such a collective, he
appreciates these points of difference, not as reasons for
competition and strife, but as shared resources which every
person contributes, thus enhancing the fulfillment of the other.
b) On a deeper level, there is a fundamental oneness of soul
shared by every one of us. We all share a unique "I;" not the "I"
of our individual, subjective, but the true "I" of the G-dly
potential that exists equally in all of us.

In Self, and Above Self
Each of these dimensions of unity possesses an advantage over the
other. On the first level, there are still obvious differences
between the various limbs and organs (in the analogy) and among
the Jewish people (its analog). Their unity consists of their
interrelation and dependence on one another. Thus on the second
level, the unity seems more complete, for a single sense of
oneness pervades both the body and our people.
Conversely, however, the first level possesses an advantage over
the second. To return to the example of the human body, the
second level describes a unity of soul that does not relate to
the particular existence of each individual limb, while the first
level deals with the body within its own context. Even there, on
a level that allows for separation and difference, there is a
unity and interrelationship between the limbs.
The same concept applies to the Jewish people. We are united not
only from the point in the soul which transcends our personal
existence. Our unity exists even within the context of our
individual identities. Even in the realm where we appear to be
separate and distinct from one another, we are unified and share
a commonalty.

Extending the Inner Bond
These two dimensions of unity are interrelated: Because we share
a single essence, it is possible for us to be joined by bonds of
oneness as we exist within our individual identities. Conversely,
it is the expression of a shared identity and common purpose
within the context of our day-to-day realities that makes it
possible to appreciate the essential bond that we share.
Rosh HaShanah is "the head of the year," a time when we focus on
the core of our relationships -- both with G-d and with our
fellow man. Thus the second, more transcendent dimension of unity
is highlighted. Nevertheless, just as the head controls the
functioning of the different limbs of the body, the expression of
this inner unity on Rosh HaShanah leads to cooperation and common
efforts throughout the days of the coming year.

The Key to Divine Blessing
There is another facet to the connection between the unity of our
people and Rosh Hashanah. Rosh Hashanah is a day of judgment, the
time when G-d determines our future in the year to come. Through
standing unified, together as one people, we bring about a year
of blessings as we say in our prayers,3 "Bless us our Father, all
as one."
The Baal Shem Tov explained this concept with a parable,4
comparing the relationship of the Jewish people to G-d to that of
a father with many children. The father feels true happiness when
he sees all of his children joined together and relating to one
another with love. Similarly, when G-d sees the unity of our
people and perceives the bonds of genuine love that connect us
together, He derives great joy. And He will grant us abundant
blessings and success in all our endeavors for the coming year,
including the ultimate blessing, the coming of the Redemption.
May it take place in the immediate future.

1.   See the previous essay entitled, "At One With the King."
2.   See the Jerusalem Talmud, Nedarim, 9:4; Likkutei Torah of
the AriZal, Parshas Kedoshim, Taamei HaMitzvos; Likkutei Torah,
Parshas Nitzavim.
3.   The daily liturgy. As explained in Tanya, ch. 32, being
joined "together as one" makes us worthy of Divine blessing.
4.   See Sefer HaSichos 5700, p. 157.

___________________________________________________________

An Adaptation of Addresses by the Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson 

The Inner Motivation for Prayer
Adapted from Likkutei Sichos, Vol. XIX, Rosh Hashanah-Vav Tishrei

The Paradox of Our Prayers
Many of our prayers on Rosh Hashanah focus on our requests "to be
remembered and inscribed in the Book of life, blessing, peace,
and prosperity...." In addition, many of us add our own personal
requests for Divine blessings.
Should we pray in this manner? Our Sages1 explain that on Rosh
Hashanah, G-d approaches mankind and asks, "Proclaim Me as King
over you." During a king's coronation, no subject would dare
think of his own personal concerns, nor approach the king with a
private request. And yet, on Rosh HaShanah, together with our
acknowledgement of G-d's sovereignty, we also turn to Him with
prayers that center on our own material desires. Indeed, the
Zohar2 looks disdainfully at a person who makes such requests
during the Days of Awe, comparing him to a parasitic leech crying
"Give, give."
Nevertheless, these petitions are part of the prayer liturgy. The
same authority who told us to recite the prayer, "Reign over the
entire world in Your glory," included, "Inscribe us in the Book
of Life," in the Rosh Hashanah service.
A similar paradox can be found regarding prayer in general: At
the beginning of his discussion of this mitzvah, the Rambam
writes3 that the mitzvah to pray to G-d stems from the Torah's
command,4 "And you shall serve Him with all your heart." Our
Sages state,5 "Which is the service of the heart? This is
prayer." In the very next law, however, the Rambam writes that
"this commandment obligates every person to... petition for all
his needs."6 Is asking G-d for one's needs "service in the
heart"?
And on Rosh HaShanah, this paradox is highlighted. For Rosh
HaShanah is "the head of the year," the time in which the very
core of our relationship with G-d is renewed. At this time, we
all pray sincerely and therefore, the object of our prayers is
all the more significant.

Chanah's Prayer
The paradox mentioned above can be resolved through analysis of
the story of Chanah, the prophetess, which is related in the
Haftorah recited on the first day of Rosh HaShanah.7
Chanah had been childless for many years. Each year, she and her
husband Elkanah would journey to the Sanctuary at Shiloh. One
year, Chanah, embittered at her childless state, left the
sacrificial feast, entered the Sanctuary and opened her heart,
praying for a son.8
Chana prolonged her prayer before G-d... Only her lips moved, but
her voice could not be heard. And Eli (the High Priest) thought
she was drunk.
Eli said to her, "For how long will you be drunk? Put away your
wine."
"No, my lord," Chanah answered. "I am a woman of sorrowful
spirit. I have drunk neither wine nor strong drink. I have poured
out my soul before G-d..."
Eli responded, "Go in peace. May the G-d of Israel grant your
wish."9
This story raises many question: Why did Eli criticize Chanah so
harshly? He was the High Priest and the judge of the entire
Jewish people; why did he hasten to this conclusion? Why didn't
he try to clarify the true nature of Chanah's feelings?
Moreover, it is not only Eli's conduct which raises questions.
Generally, the Tanach does not dwell on negative matters.10 If
Eli erred, why was his mistake recorded for posterity? And why
was this particular narrative chosen as singularly appropriate
for the Haftorah of Rosh HaShanah?

"I Poured Out My Soul"
These questions compel us to look at this narrative from a wholly
different perspective. Eli never regarded Chanah as drunk in the
simple sense. Were that the case, he never would have let her
finish her prayer, and instead, would have insisted that she be
removed from the Sanctuary immediately.
Actually Eli had listened to Chanah's prayer and perceived her
sincerity. When he called her drunk, he was speaking figu-
ratively. He did not understand how Chanah -- standing before
G-d, in as sacred a place as the holy Sanctuary of Shiloh --
could think of herself and ask for a son. He considered her
drunk, lost in personal desires, immoderately given over to
material things.
And to this Chanah replied, "I am not drunk." I did not want
anything for myself. "I poured out my soul before G-d;" my desire
came from the very depths of my being.

"Their Souls Long Within"
The source of physical desires is not always selfish want.
Although a person may think he wants material objects for their
own sake, in truth, those desires may be rooted in the very
depths of his soul.
Everything in the world contains sparks of G-dliness. This
G-dliness, however, is concealed by the world's material nature.
Mankind has been given the task of refining that material nature
and revealing that innate G-dliness.
In particular, each person is destined to elevate certain G-dly
sparks, and this service is necessary for his own personal growth
and development. If these Divine energies are not elevated, his
soul remains incomplete.
The Baal Shem Tov developed this idea in his interpretation11 of
the verse,12 "Hungry and thirsty, their soul longs within." "Why
are they hungry and thirsty?" He asked rhetorically. "Because
`their souls long within.' Their souls share a connection with
the G-dly energy contained in the food and drink."
We may not be aware of this inner motivation. We may consider our
wants natural, physiological, or psychological and find
innumerable reasons to describe what we want and why we want it.
In truth, however, a deeper driving force motivates our will. Why
does a Jew want children, possessions, or material success?
Because his soul has an inner desire to fulfill the G-dly purpose
associated with these objects.
This explains the reason for Chanah's prayer. Chanah was not at
all motivated by self-concern -- as reflected in her vow to
devote her son "to G-d all the days of his life."13 She "poured
out her soul before G-d" and the inner motivation in her soul was
expressed.
When Eli heard Chanah's explanation, he immediately responded
with a blessing. He asked that Chanah be granted the opportunity
for the inner desire of her soul to become manifest.14

A Dwelling Among Mortals
Based on the above, we can understand the connection between this
story and Rosh HaShanah. On Rosh HaShanah, we focus on the
purpose for creation -- G-d's desire to have a dwelling place
among mortals.15 He did not desire to manifest His sovereignty
over angels or spiritual beings, but over mortal men who live
their lives amid material concerns.
Thus man's desire for his physical well-being can be seen as an
extension of -- and not a contradiction to -- his acceptance of
G-d's sovereignty. A person cannot serve G-d properly if he is
troubled by material concerns.16 In order to continue his efforts
to construct a dwelling for G-d in this material world, a person
asks for health and prosperity. These, however, are not self-
oriented requests. Rather, his desire for material well-being is
rooted in G-d's desire for a dwelling among mortals.17

"May He Raise High the Standard of His Anointed"
The Haftorah of Rosh HaShanah concludes with a second prayer
recited by Chanah, a jubilant expression of thanksgiving for
G-d's fulfillment of her request. This second prayer concludes,
"May He raise high the standard of His anointed (the
Mashiach)."18
Herein, lies a point of connection between Chanah's two prayers.
For in the Era of the Redemption, it will be openly revealed that
the world is G-d's dwelling and that there is no conflict between
the material and the spiritual. From Chanah's first prayer, we
learn that a person's desire for material things may reflect an
inner commitment to divine service. And from her second prayer,
we see the ultimate direction and purpose of that service, the
coming of the era when19 "There will be neither famine nor war,
neither envy nor competition, for good things will flow in
abundance and all the delights will be freely available as
dust.... `The earth will be filled with the knowledge of G-d as
the waters cover the ocean bed.' "20 May this become manifest in
the immediate future.

1.   Rosh HaShanah 16a, 34b.
2.   Tikkunei Zohar, 22a.
3.   Mishneh Torah, Hilchos Tefilah 1:1-2.
4.   Devarim 11:3.
5.   Sifri, commenting on the above verse, Taanis 2a.
6.   See the discussion of this matter in the maamar, Shoresh
Mitzvas HaTefilah, in the text Derech Mitzvosecho, p. 115ff.
7.   I Shmuel 1:1-28, 2:1-10.
8.   Significantly, according to the Sheloh (Maseches Rosh
HaShanah 214a), Chanah recited her prayer on Rosh HaShanah. This
view, however, conflicts with the perspective of the Yalkut
Shimoni (commenting on I Shmuel 1:3) which states that the
narrative transpired on one of the Pilgrimage Festivals.
9.   I Shmuel 1:12-17.
10.  Note Bava Basra 123a which states that the Torah refrains
from speaking about even a non-kosher animal in an
uncomplimentary fashion.
11.  Kesser Shem Tov, sec. 194, p. 25c. See also Likkutei Sichos
Vol. 1, p. 177.
12.  Tehillim 107:5.
13.  I Shmuel, loc. cit.:11.
14.  A lesson can be derived from this in the way we regard our
fellow men. We must always judge a person favorably. To explain
the contexts in terms of the Rosh HaShanah service: When we see
that someone is moved more deeply at U'nessana Tokef (which deals
with material judgments) than at "Reign over the entire world in
Your glory" (or the other prayers which focus on spiritual
matters), we should not look down at him. Instead, we should
realize that his prayer may stem from the core of his soul and we
should pray, "May the G-d of Israel grant your wish."
15.  Midrash Tanchuma, Parshas Bechukosai, sec. 3, see Tanya,
chs. 33 and 36.
16.  See Rambam, Mishneh Torah, Hilchos De'os 4:1.
17.  Our requests for material blessings must, however, be
accompanied by a process of introspection which parallels the
dialogue between Eli and Chanah: When a person prays, the "Eli"
in him, the point of his soul which is a High Priest, must ask,
"For how long will you be drunk?" Why are your prayers so filled
with personal requests?
          And he must focus on the spiritual purpose of his
desire for material prosperity, so that he can reply as Chanah,
"I poured out my soul before G-d."
18.  I Shmuel 2:10.
19.  Rambam, Mishneh Torah, Hilchos Melachim 12:5.
20.  Yeshayahu 11:9.

TIMELESS PATTERNS OF TIME
Chassidic Insights Into the Cycle of the Jewish Year

An Adaptation of Addresses by the Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson 

The Purpose of Creation
Adapted from Sichos Shabbos Parshas Nitzavim-Vayeilech 5744;
Sichos Erev Rosh Hashanah 5733

"Today the world was formed"
Generally, we associate Rosh HaShanah with the creation of the
world. As we say in our prayers,1 "Today the world was formed."
Our Sages,2 however, relate that the world was created on the
25th of Elul. Accordingly, Rosh HaShanah marks the sixth day of
creation, the day when G-d created man.
Why is it the creation of man that we commemorate? Why not the
creation of the world at large? Indeed, the creation is one of
the most unique expressions of divine power, for the ability to
create from absolute nothingness is unique to G-d and is not
possessed by any other entity.3 Only G-d's essence exists
independent of all limitations and can bring about being from
utter void.4
The 25th of Elul possesses another unique quality. The Torah5
refers to it as yom echad, literally meaning "one day." The
proper Hebrew term for "the first day" would be yom rishon. The
Torah uses the phrase yom echad to indicate that, on that day,
G-d was "alone in His world."6 Even though the entire creation
already existed, there was no separation. The world was at one
with G-d.

Conscious Acceptance of His Sovereignty
Despite those qualities, the importance of Rosh HaShanah
surpasses that of the 25th of Elul, because the creation of man
opened up a new and deeper relationship between G-d and ex-
istence.
Man chooses to accept G-d. His relationship with Him stems from
conscious decision and free will. The rest of creation, all the
beings of the physical and spiritual realms, do not have this
power of independent decision.7 Although G-d creates them and
controls them, they do not consciously accept this bond. Their
link with G-d is an inherent aspect of G-d's creativity and is
not a result of their own decision.
With the creation of man, G-d introduced the potential for the
voluntary acceptance of His unity and the active consent to His
will. Chassidic thought8 illustrates this concept by drawing an
analogy between these two approaches and two forms of absolute
authority: an authoritarian ruler and a king. An authoritarian
ruler exerts his dominion without the consent of his subjects,
enforcing his control by virtue of his own personal strength. A
king, on the other hand, also reigns with absolute power. Still,
his authority is granted willingly by his subjects, who accept
him as king and desire him as their ruler.
A similar relationship applies in the above context. There is no
other creation which accepts G-d willingly. None have the choice
whether or not to acquiesce to His dominion. Man, however, is
given the power to decide to accept G-d's rule and acknowledge
His unity through his own thought processes.

To Make G-d Part of Our World
Why is it so important that G-d's sovereignty be consciously
perceived? Indeed, from G-d's perspective the unity with the
world is total, encompassing every facet of creation. Man rarely
conceives of G-d's unity in such absolute terms. Why, then, is
his awareness and recognition considered of such importance?
That question can be answered through analysis of G-d's motive
for the creation of the world. Our Sages9 relate that G-d created
the world, because He: "desired a dwelling place in the lower
worlds."
In a complete sense, the establishment of such a dwelling
requires not only the extension of G-dly energy into those
realms, but also the awareness and acceptance of G-dliness by the
lowly realms themselves. Only then is G-d's dwelling therein
complete. Before man's creation, G-dliness and the world stood as
two opposites. The world as it perceives itself did not relate to
the G-dly potential invested within it. Only after the creation
of man did the possibility for an internalized awareness of G-d
come into being.

G-d's Partner in Creation
The purpose of man's creation was not merely to express unity
with G-d in his own life. Rather, he was given the potential to
infuse the entire world with that awareness. Adam, the first man,
gave expression to this intent. On the first day of his ex-
istence, he addressed the entire creation, saying,10 "Come, let
us bow down; let us bend the knee before G-d our Maker."11
Through the task of imparting this unique relationship with G-d
to the entire world, man becomes G-d's partner in creation12 and
contributes a necessary element to the world's existence, a
conscious union with G-d. This deeper dimension of unity gives
Rosh HaShanah, the day of man's creation, precedence over the
25th of Elul. For the potential for oneness with G-d that came
into being at that time overshadowed all previous creation.

Several Plateaus of Existence
The question, nevertheless, remains. Why do our Rosh HaShanah
prayers say the world was formed on that date? Even though Rosh
HaShanah is more important, it was on the 25th of Elul that the
world was created.
This difficulty can be resolved through the analysis of a point
of Talmudic law. The Torah contains many laws dealing with ritual
purity and impurity. These laws apply to an object only after it
has reached a complete state. For example, an unformed piece of
metal cannot become impure. Only after it has been made into a
useful object do these laws apply. Before it has been given its
final form, it exists; yet that existence has no significance
within the context of the laws of ritual purity. In that context,
the object does not "come into being" until it has been
completed.13
Continuing this line of thought, it is explained that certain
objects can be considered complete at a number of different
stages. Animal hides, for example, can be used as covers or
blankets, or they can be developed further into a variety of
garments of clothes.
What if a substance that imparts impurity comes into contact with
a hide in an underdeveloped state -- is the hide considered
impure (because it can be used as a cover) or pure (because it
can be processed further until it becomes a garment)?
The Mishnah14 declares that the decision depends on who the owner
of the hide is. If the owner would normally be content to leave
it as a cover, the hide is considered impure. However, if the
owner is a tanner who would generally consider it unfinished and
work further to make it a garment, it is considered pure.
The same concept can be applied in terms of the creation of the
world. The 25th of Elul (and the following days of creation)
revealed awesome G-dly powers. However, these powers were totally
eclipsed by the creation of man. Man's creation revealed a new
and deeper purpose for existence (in the example, a garment, as
opposed to a cover) and a higher aspect of G-dliness (a different
and more advanced intent of the owner). That revelation caused
the world's prior existence to be considered unfinished. Through
the creation of man, G-d established a new definition of
existence. Within the context of that definition, the world did
not exist previously. Therefore, the anniversary of man's
creation can be considered the anniversary of the creation as a
whole.

"As the Waters Cover the Ocean Bed"
The ultimate state of unity between G-d and the world will be
expressed in the Era of the Redemption, when "the world will be
filled with the knowledge of G-d as the waters cover the ocean
bed."15
To understand the simile employed: Just as a vast variety of
creations populate the dry land, an equally large and varied host
inhabit the ocean. There is, however, a clear difference between
them. The creations of the dry land are readily discernible as
separate entities. While looking at the ocean, by contrast, what
we see is the ocean as a whole and not the particular entities it
contains.
To refer to the analog: In the Era of the Redemption, our
material world and all the creations which inhabit it will
continue to exist. Nevertheless, instead of perceiving of
themselves as separate entities, all the individual creations
will feel part of a greater whole, for their existence will be
suffused with the knowledge of G-d.
This will be accomplished through man's efforts. For the
revelation of G-dliness in the Era of the Redemption depends on
our endeavors in the present era to perceive and express the
G-dliness invested within the world.16 By developing a conscious
bond with G-d and extending that relationship into every element
of our existence, we draw closer the time when that connection
will blossom forth into complete fulfillment in the Era of the
Redemption. May this be realized in the immediate future.

1.   Musaf service of Rosh HaShanah, based on Rosh HaShanah 27a.
2.   Vayikra Rabbah 29:1. See also Pirkei d'R. Eliezer 8:1 and
other sources.
3.   Ramban, commentary to Bereishis 1:1.
          Creation of this nature took place only on the 25th of
Elul. As Rashi (Bereishis 1:14) mentions, on the first day of
existence, G-d created the entire world ex nihilo. On that day,
He brought all the elements of the heavens and the earth into
being from absolute nothingness. On the subsequent days, the days
on which the Torah describes that certain entities came into
being, G-d merely "formed," i.e., made new entities from existing
substance, giving them distinct characteristics and fixing them
permanently in their places.
4.   See Tanya, Iggeres HaKodesh, Epistle 20.
5.   Bereishis 1:5.
6.   Rashi, loc. cit., Bereishis Rabbah 83:8.
7.   See Mishneh Torah, Hilchos Teshuvah, ch. 5.
8.   Likkutei Torah, Rosh HaShanah 55b ff.
9.   Midrash Tanchuma, Parshas Bechukosai, sec. 3, see Tanya,
chs. 33 and 36.
10.  Zohar III, p. 107b.
11.  Tehillim 95:6.
12.  Shabbos 10a; see Likkutei Sichos, Vol. XV, p. 95 ff.
13.  See Mishneh Torah, Hilchos Kelim 5:1.
14.  Kelim 26:7-8.
15.  Yeshayahu 11:9, quoted by the Rambam at the conclusion of
his discussion of the Era of the Redemption in the Mishneh Torah.
16.  Tanya, ch. 37.
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