The three dimensions explained above that are drawn down on Rosh HaShanah:וְהִנֵּה ג' עִנְיָנִים הַנִּזְכָּרִים לְעֵיל הַנִּמְשָׁכִים בְּרֹאשׁ הַשָּׁנָה
a) “the beginning of Your works,” – the Divine light drawn down as a result of man’s Divine service;(תְּחִלַּת מַעֲשֶׂיךָ,
b) “a remembrance of the first day” – Divine light drawn down on G‑d’s initiative (that stems from and reveals how “He desires kindness”);זִכָּרוֹן לְיוֹם רִאשׁוֹן (הַגִּלּוּי דְּחָפֵץ חֶסֶד),
and c) the revelation of His essential pleasure that transcends even His desire for kindness, alluded to by the fact that “the beginning of Your works” is mentioned before “a remembrance of the first day”}וְהַמְשָׁכַת גִּלּוּי תַּעֲנוּג הָעַצְמִי שֶׁלְּמַעְלָה מֵחָפֵץ חֶסֶד)
are (parallel to) the three services of Malchiyos, Zichronos, and Shofros, the three blessings recited in the Mussaf service of Rosh HaShanah. Malchiyos highlight G‑d’s sovereignty, that He is King over the entire world. Zichronos reflect our prayer that G‑d remember us positively, and Shofros emphasize the power of the sounding of the shofar.הֵם (עַל דֶּרֶךְ) ג' הָעִנְיָנִים דְּמַלְכֻיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת.
To explain this concept:וְהָעִנְיָן הוּא,
(As explained in the Tzemach Tzedek’s maamar cited above)1 Malchiyos relate to G‑d’s light that is memale kol almin (that “fills all the worlds”),דְּמַלְכֻיּוֹת הֵם בִּבְחִינַת מְמַלֵּא כָּל עָלְמִין (כַּמְּבוֹאָר בַּדְּרוּשׁ הַנִּזְכָּר לְעֵיל דְּהַצֶּמַח-צֶדֶק)
i.e., Divine light that relates to the world, which can be called forth by an arousal from below, i.e., through our Divine service.אוֹר שֶׁבְּעֵרֶךְ הָעוֹלָמוֹת שֶׁאִתְעֲרוּתָא דִלְתַתָּא מַגַּעַת לְשָׁם,
This is reflected by our Sages’ statement2 that on Rosh HaShanah, G‑d instructs the Jewish people: “Recite verses before Me that highlight sovereignty to make Me King over you.”וְזֶהוּ אִמְרוּ לְפָנַי מַלְכֻיּוֹת כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם,
Just as on the earthly plane, kingship comes about through the initiative of the people,דִּכְמוֹ שֶׁעִנְיַן הַמְּלוּכָה לְמַטָּה נַעֲשֶׂה עַל יְדֵי הָעָם
as reflected by the verse,3 “Appoint a king over yourselves,” i.e., the people must accept a sovereign and make him king,כְּמוֹ שֶׁכָּתוּב שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ,
When Scripture describes Shaul, Israel’s first king, it states4 that he was “from his shoulders up, taller than all the people,” implying that a king is, by nature, exalted far above the level of his people.5 Why would a person who is fundamentally loftier than the populace lower himself to serve as their king? His desire to reign is called forth by the people. By paying homage to him and accepting him as their king, they evoke a corresponding desire within the king to lower himself and accept the task of reigning over others.
so too, with regard to the Kingdom of Heaven,6עַל דֶּרֶךְ זֶה הוּא בְּמַלְכוּתָא דִרְקִיעָא,
G‑d’s assumption of Kingship comes as a result of the Jewish people making Him King, for G‑d is fundamentally above the worlds. It is onlyדְּזֶה שֶׁהקב"ה נַעֲשֶׂה מֶלֶךְ הוּא עַל יְדֵי שֶׁתַּמְלִיכוּנִי,
when the Jews accept upon themselves the yoke of the Kingdom of Heaven and ask G‑d to reign –שֶׁיִּשְׂרָאֵל מְקַבְּלִים עֲלֵיהֶם עֹל מַלְכוּת שָׁמַיִם וּמְבַקְּשִׁים מְלוֹךְ כו'
[this request and this acceptance of His Kingship also includes the request that He issue decrees that they will fulfill and the acceptance of the yoke of His mitzvos,[דִּבְבַקָּשָׁה וְקַבָּלָה זוֹ נִכְלֶלֶת גַּם הַבַּקָּשָׁה שֶׁיִּגְזוֹר עָלֵינוּ גְּזֵירוֹת וְקַבָּלַת עֹל מִצְוֹת,
As our Sages state,7 G‑d, as it were, tells the Jewish people, “Accept My sovereignty first. Afterwards, I will issue decrees upon you.” Thus the acceptance of His sovereignty includes the commitment
to fulfill everything that He will decree and command with an approach of kabbalas ol, the acceptance of G‑d’s yoke,לְקַיֵּם כָּל מַה שֶּׁיִּגְזוֹר וִיצַוֶּה בְּדֶרֶךְ קַבָּלַת עֹל,
as reflected in the wording of the blessing recited before the performance of (all) the mitzvos: “Who sanctified us with His mitzvos and commanded us.”וּכְהַנּוּסַח דְּבִרְכַּת (כָּל) הַמִּצְוֹת אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ,
This wording indicates that the mitzvos are being fulfilled because of G‑d’s command and decree]8 –שֶׁקִּיּוּם הַמִּצְוֹת הוּא מִצַּד הַצִּוּוּי וְהַגְּזֵירָה],
as a result of this, the Holy One, blessed be He, consents to lower himself and become King over the Jewish people.שֶׁעַל יְדֵי זֶה נַעֲשֶׂה הקב"ה לְמֶלֶךְ עַל כָּל יִשְׂרָאֵל,
In our Sages’ words, G‑d requests of the Jews “to make Me King over you.”שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם,
And through the Divine service of the Jews, He will reign over the entire earth.וְעַל יָדָם גַּם מֶלֶךְ עַל כָּל הָאָרֶץ.
The fact that the Divine service of the Jews can arouse G‑d’s desire for sovereignty is possible becauseוְזֶה שֶׁעַל יְדֵי הָעֲבוֹדָה דְּיִשְׂרָאֵל מְעוֹרְרִים עִנְיַן הַמַּלְכוּת הוּא,
G‑d’s sovereignty is (generally) associated with the measured Divine light that is memale kol almin,כִּי עִנְיַן הַמַּלְכוּת הוּא (בִּכְלָלוּת) בְּאוֹר הַמְּמַלֵּא,
i.e., a level of G‑dliness that can be called forth by an arousal from below,שֶׁאִתְעֲרוּתָא דִלְתַתָּא מַגַּעַת לְשָׁם.
in a manner resembling the concepts explained above with regard to “the beginning of Your works.”וְעַל דֶּרֶךְ הָעִנְיָן דִּתְחִלַּת מַעֲשֶׂיךָ.
Nevertheless, the statement that man’s acceptance of G‑d’s sovereignty arouses only the level of memale kol almin is problematic.וַהֲגַם
On Rosh HaShanah, the life-energy for all existence returns to its original state of nonexistence.שֶׁבְּרֹאשׁ הַשָּׁנָה חוֹזְרִים כָּל הַדְּבָרִים לְקַדְמוּתָם,
According to the Kabbalah, the vitality for all existence emanates from G‑d’s attribute of Malchus, “sovereignty.” Time, whose source is in Malchus, is cyclic. On the eve of Rosh HaShanah, the vitality for the entire world, and indeed, the attribute of Malchus itself, is withdrawn and returns to its source. Only the most external dimension of all existence remains. G‑d’s desire to maintain all existence is absorbed within His self, as it were. For that life-energy to be drawn down again, His desire for sovereignty must be called forth anew from His Essence.
Now, on Rosh HaShanah, Malchus (“sovereignty”) is drawn down from the essence of Or Ein Sof that is far loftier than the attribute of Malchus. This is achieved by the Divine service of the Jewish people on Rosh HaShanah, and particularly, by their sounding of the shofar.וְהַמְשָׁכַת הַמַּלְכוּת דְּרֹאשׁ הַשָּׁנָה הִיא מֵעַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵעִנְיַן הַמַּלְכוּת
[The potential for the Jewish people to draw down the attribute of Malchus and the vitality for all existence from the Essence of Or Ein Sof stems from their being rooted in G‑d’s very Essence.9[וְזֶה שֶׁבְּכֹחָם שֶׁל יִשְׂרָאֵל לְהַמְשִׁיךְ מֵעַצְמוּת אוֹר אֵין סוֹף הוּא לְפִי שֶׁהֵם מֻשְׁרָשִׁים בְּהָעַצְמוּת,
As explained in Likkutei Torah,10 the Jews’ potential to arouse the revelation of G‑d’s sovereignty from His Essence and Beingוְעַל דֶּרֶךְ הַמְּבוֹאָר בְּלִקּוּטֵי תּוֹרָה, דְּזֶה שֶׁבִּיכָלְתָּם שֶׁל יִשְׂרָאֵל לְעוֹרֵר הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרֵךְ מֵעַצְמוּתוֹ וּמַהוּתוֹ
stems from the covenant that He established with us that we would be His people,11הוּא מִצַּד הַבְּרִית אֲשֶׁר כָּרַת ה' עִמָּנוּ לִהְיוֹת לוֹ לְעָם,
that we would resemble the King, being as it were, people “like” Him.]שֶׁיִּהְיוּ דּוֹמִים לְהַמֶּלֶךְ, אֲנָשִׁים כְּמוֹתוֹ],
Based on the adage,12 “There is no king without a nation,” Chassidus explains13 that kingship involves a fusing of opposites: On one hand, as explained above, a king is far above the level of his nation. Simultaneously, the king and his people must share a certain commonality. The people must be able to appreciate him and willingly accept his authority. Otherwise, the term “king” is not appropriate. It is not fitting to say that a person is king over animals and beasts. Instead, a king must have a nation, people like him who share a certain relationship with him, appreciate his superior qualities, and submit themselves to his kingship.
Accordingly, the motif of kingship is seemingly not fitting with regard to G‑d, for it is not possible for any entity to be on a level to share a relationship with G‑d and be “like Him.” Nevertheless, to be King, G‑d established – and each year renews – a covenant with the Jewish people, investing His Essence within them and thus raising them up to the level where they would be His nation, like Him, as it were. Every year, through their Divine service on Rosh HaShanah, and particularly through sounding the shofar, the Jews activate that potential and accept G‑d as King, in this way, drawing down vitality for themselves and for all existence for the coming year.
Nevertheless, although the source of the vitality drawn down by the Jewish people is from the Essence of Or Ein Sof –הִנֵּה זֶהוּ שֶׁשֹּׁרֶשׁ הַהַמְשָׁכָה הוּא מֵעַצְמוּת אוֹר אֵין סוֹף,
Thus, a conceptual difficulty arises: Previously, it was stated that the Jews’ Divine service can draw down only a level of G‑dliness that relates to the worlds, and here, the maamar is saying that their Divine service evokes G‑d’s Essence, a level far higher than the G‑dliness that relates to the worlds.
In resolution, the maamar explains that man’s service is multidimensional. The source of the service is the potential invested in the Jewish people from G‑d’s Essence.
– nevertheless, the service itself comes as a result of man’s limited efforts and thus the G‑dly vitality drawn down in correspondence to that service stems from the level of Malchus,14אֲבָל הַהַמְשָׁכָה עַצְמָהּ הִיא שֶׁנִּמְשֶׁכֶת עִנְיַן הַמַּלְכוּת,
which as a whole reflects only the level of memale kol almin, the level of G‑dliness that relates to the worlds and their limitations. G‑d’s Essence itself is not drawn down by this dimension of man’s service.שֶׁבִּכְלָלוּת הוּא מְמַלֵּא כָּל עָלְמִין.
After having explained the connection between “the beginning of Your works” with Malchiyos, the maamar continues:
Zichronos are associated with Or Ein Sof that is sovev kol almin, the light that transcends all the worlds,15וְעִנְיַן זִכְרוֹנוֹת הוּא בְּאוֹר אֵין סוֹף הַסּוֹבֵב כָּל עָלְמִין
which is holy, i.e., separate from all the worlds.שֶׁקָּדוֹשׁ וּמֻבְדָּל מֵעוֹלָמוֹת.
For the concept of remembrance is relevant only with regard to an entity that is distant, either in space – if an entity is standing in front of a person, it is not fitting to say he remembers it; he sees it –כִּי עִנְיַן הַזִּכָּרוֹן אֵינוֹ שַׁיָּךְ אֶלָּא בְּדָבָר הָרָחוֹק, בְּמָקוֹם
or in level, to the extent that the matter is of no importance at all to him. אוֹ בְמַעֲלָה, וְעַד שֶׁאֵין הַדָּבָר תּוֹפֵס מָקוֹם לְגַבֵּי'.
When a person is deeply involved in something of great import, he may well forget other less important matters. His preoccupation with the matter that he considers of substance causes other subjects to completely fade. Because of their lack of importance, it is almost as if they no longer exist. Even when he is reminded of them, they are of little consequence.
Thus, Zichronos relate to the essence of Or Ein Sof before which all existence is of no importance whatsoever.16וְזֶהוּ דְּזִכְרוֹנוֹת הוּא בְּעַצְמוּת אוֹר אֵין סוֹף דְּכוֹלָא קָמֵי' כְּלָא חֲשִׁיבָא.
Although the maamar is referring to G‑d’s light and not His Essence, it is referring to a lofty level of light, so transcendent that all existence is of no significance in relation to it. Or Ein Sof has to be reminded, as it were, of the world’s existence.
This parallels the concept of “a remembrance of the first day,”17 which as explained above,18 refers to the very first and loftiest revelation of G‑dliness, a level far above the existence of all the worlds.וְעַל דֶּרֶךְ הָעִנְיָן דְּזִכָּרוֹן לְיוֹם רִאשׁוֹן.
Nevertheless, the concept of remembrance is relevant only with regard to an entity that exists even before it is remembered.אֶלָּא שֶׁאַף עַל פִּי כֵן גַּם עִנְיַן הַזִּכָּרוֹן שַׁיָּךְ דַּוְקָא עַל דָּבָר שֶׁיֶּשְׁנוֹ בִּמְצִיאוּת גַּם לִפְנֵי שֶׁזּוֹכְרִים עָלָיו
To speak in human terms, we remember experiences that happened in the past. If it never existed, it cannot be remembered. Similarly, in the analogue, remembrance is only relevant with regard to a level of G‑dliness that recognizes the existence of the worlds and indeed, ultimately, serves as the source for their existence. On a level that is utterly transcendent, the concept of remembrance is not at all relevant.
(It is only that the matter is distant from it in actual place and/or in its level.)(אֶלָּא שֶׁהַדָּבָר הוּא רָחוֹק מִמֶּנּוּ בְּמָקוֹם וּבְמַעֲלָה).
As Rambam writes,19 “level” is the spiritual parallel to “space.” Thus, the intent is that the Zichronos refer to a level of G‑dliness which, though transcendent, does not nullify the existence of the worlds entirely.
As such, the Zichronos are identified with G‑d’s light that is sovev kol almin.וְזֶהוּ מַה שֶּׁזִּכְרוֹנוֹת הוּא בִּבְחִינַת סוֹבֵב,
For in relation to G‑d’s light that is sovev kol almin, the worlds do exist,כִּי גַּם לְגַבֵּי סוֹבֵב יֵשׁ הַמְּצִיאוּת דְּעוֹלָמוֹת
(it is just that they are “in a distant place,” i.e., of no importance whatsoever).(וְרַק שֶׁהֵם בְּמָקוֹם רָחוֹק, דִּכְלָא מַמָּשׁ חֲשִׁיבֵי).
This parallels G‑d’s desire for kindness which, as explained above,20 shares a connection with the world.
As explained above, although Malchiyos is associated with G‑d’s light that is memale kol almin, the intent is not that the source of the light it draws down is memale kol almin. Instead, the source of this light is from G‑d’s Essence, but the light that is drawn down is the light that is memale kol almin. Similarly, with regard to Zichronos, the source of the light evoked is G‑d’s Essence, but the light that is drawn down is the light that is sovev kol almin.
Thus, through these blessings, the Jews draw down two dimensions of Divine light that relate to the world: one that maintains the world’s framework of existence and upholds its structure, and a second that highlights how the world is absolutely batel, that there is a higher plane of existence in comparison to which the world is of no importance21 whatsoever. That level, too, is drawn down into the world and leaves its imprint upon it.
The Shofros blessing represents a third rung, a level entirely above the framework of the worlds. As explained in the maamar of the Tzemach Tzedek cited above,22וְעִנְיַן שׁוֹפָרוֹת הוּא כַּמְּבוֹאָר בַּדְּרוּשׁ הַנִּזְכָּר לְעֵיל דְּהַצֶּמַח-צֶדֶק
the sound of the shofar is an inner sound that emanates from the innermost dimension of the heart. The Tzemach Tzedek’s maamar highlights the uniqueness of a cry from the heart, an expression of emotion so powerful it cannot find expression in words or even in thought.דְּקוֹל הַשּׁוֹפָר הוּא קָלָא פְּנִימָאָה שֶׁמִּבְּחִינַת פְּנִימִיּוּת הַלֵּב,
Other sources in Chassidus explain that the heart possesses both inner and external dimensions. Its external dimensions reflect a response to things outside oneself. The inner dimension of the heart expresses his true self. To explain this in terms of our Divine service: The external dimensions of the heart are activated through meditation on the greatness of G‑d. This awareness arouses love and fear of Him. The inner dimensions of the heart express the innate love and fear the soul possesses as a result of its inherent G‑dly nature.23
From this, it is understood – i.e., since man’s Divine service calls forth a parallel level within G‑dliness –דְּמִזֶּה מוּבָן,
the G‑dly influence evoked by the shofar is from the inner dimension and Essence of the Or Ein Sof which is above even G‑d’s light that is sovev kol almin,24שֶׁהַהַמְשָׁכָה שֶׁעַל יְדֵי שׁוֹפָר הִיא מִפְּנִימִיּוּת וְעַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה גַּם מִסּוֹבֵב.
as indicated by the verse,25 “On Your behalf, my heart says: ‘Seek my inner dimension’; I will seek Your inner dimension, O G‑d.”וּכְמוֹ שֶׁכָּתוּב לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת פָּנֶיךָ הֲוָיָ׳ אֲבַקֵּשׁ,
Through “seek[ing] out my inner dimension,” man’s calling out from the inner dimensions of his heart,דְּעַל יְדֵי בַּקְּשׁוּ פָנָי, הַצְּעָקָה דִּפְנִימִיּוּת הַלֵּב,
is evoked, “I will seek Your inner dimension, O G‑d;”עַל יְדֵי זֶה אֶת פָּנֶיךָ הֲוָיָ׳ אֲבַקֵּשׁ,
calling forth and drawing down the inner and essential dimension of the Or Ein Sof.הַהַמְשָׁכָה מִפְּנִימִיּוּת וְעַצְמוּת אוֹר אֵין סוֹף.
This parallels drawing down G‑d’s essential pleasure that transcends even the dimension of “He desires kindness,” as explained in secs. 5 and 6 above.וְהוּא עַל דֶּרֶךְ הַמְשָׁכַת וְגִלּוּי תַּעֲנוּג הָעַצְמִי שֶׁלְּמַעְלָה גַּם מֵהָעִנְיָן דְּחָפֵץ חֶסֶד.
This is particularly true based on the well-known concept26 that shofar (whose name alludes to the phrase “beautify your deeds”)27 is identified with Divine pleasure.וּבִפְרָט עַל פִּי הַיָּדוּעַ דְּשׁוֹפָר (מִלְּשׁוֹן שַׁפְּרוּ מַעֲשֵׂיכֶם) הוּא תַּעֲנוּג,
Indeed, the pleasure identified with the shofar is the source of all pleasure,וְשֶׁבְּחִינַת הַתַּעֲנוּג דְּשׁוֹפָר הוּא מְקוֹר הַתַּעֲנוּגִים,
reaching even the pleasure of the King in His Essence, pleasure that does not derive from anything external, but rather is His essential delight.וְעַד שַׁעֲשׁוּעַ הַמֶּלֶךְ בְּעַצְמוּתוֹ.

Summary

The three dimensions that are drawn down on Rosh HaShanah: a) “the beginning of Your works” – the Divine light drawn down as a result of man’s Divine service; b) “a remembrance of the first day” – Divine light drawn down on G‑d’s initiative that reflects His desire for kindness; and c) the revelation of His essential pleasure that transcends even His desire for kindness, alluded to by the fact that “the beginning of Your works” is mentioned before “a remembrance of the first day,” parallel the three services of Malchiyos, Zichronos, and Shofros.
Malchiyos relate to G‑d’s light that is memale kol almin, (that “fills all the worlds”); Divine light that relates to the world and which can be called forth by man’s service. This is reflected by our Sages’ statement that on Rosh HaShanah, G‑d instructs the Jewish people: “Recite verses before Me that highlight sovereignty to make Me King over you.” Thus, it relates to “the beginning of Your works” – the Divine light drawn down as a result of man’s Divine service.
The statement that man’s acceptance of G‑d’s sovereignty arouses only the level of memale kol almin is problematic. On Rosh HaShanah, the life-energy for all existence returns to its original state of nonexistence. For that life-energy to be drawn down again, His desire for sovereignty must be called forth from His Essence, which is far above the level of memale kol almin. The Jewish people have the potential to evoke that desire because they are rooted in His Essence.
In resolution: Man’s service is multidimensional. The source of the service is the potential invested in the Jewish people from G‑d’s Essence. Nevertheless, the service itself comes as a result of man’s limited efforts and thus the G‑dly vitality drawn down reflects only the level of memale kol almin.
Zichronos are associated with G‑d’s infinite light that is sovev kol almin, the light that transcends all the worlds, for the concept of a remembrance is relevant only with regard to an entity that is distant. This blessing refers to a lofty level of light that is so transcendent that all existence is of no significance in relation to it. It has to be reminded, as it were, of the world’s existence. This parallels the concept of “a remembrance of the first day,” which refers to the very first and loftiest revelation of G‑dliness. Nevertheless, this level – like the light that is sovev kol almin – recognizes the existence of the worlds, and indeed, serves ultimately as the source for their existence.
The Shofros blessing represents a level entirely above the framework of the worlds, for the sound of the shofar emanates from the inner dimension of the heart and calls forth the inner dimension and Essence of the Or Ein Sof. This evokes the pleasure experienced by the King in His Essence.