Until this point, the maamar highlighted the three dimensions of Divine light 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 stems from and reveals how “He desires 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.” These three dimensions of man’s service on Rosh HaShanah thus reflect three fundamental dimensions of G‑dliness: a) G‑d’s light that is memale kol almin, the light that invests itself in the worlds; b) His light that is sovev kol almin, His light that transcends the worlds; and c) Atzmus Or Ein Sof, the Essence of G‑d’s infinite light.
Parallels to these three dimensions (the light that is memale kol almin, the light that is sovev kol almin, and Atzmus Or Ein Sof)וְהִנֵּה ג' עִנְיָנִים אֵלּוּ (מְמַלֵּא סוֹבֵב וְעַצְמוּת אוֹר אֵין סוֹף)
exist, as it were, within man.יֵשׁ כִּבְיָכוֹל דֻּגְמָתָם בָּאָדָם.
Since man (adam) was given his name because “I resemble (edameh) the One Above,”1דְּכֵיוָן שֶׁאָדָם הוּא אֶדַּמֶּה לְעֶלְיוֹן,
therefore, there exist within his makeup parallels to all the dimensions of G‑dliness that exist Above.לָכֵן יֵשׁ בּוֹ דֻּגְמַת כָּל הָעִנְיָנִים שֶׁלְּמַעְלָה.
Man’s internal powers, his powers of intellect, feeling, and the like,דְּכֹחוֹת הַפְּנִימִיִּים שֶׁבָּאָדָם,
which are revealed in the limbs of the body –שֶׁהֵם בְּגִלּוּי בְּאֵבְרֵי הַגּוּף,
There are potentials that relate to different organs in the body: a person thinks with his brain, feels with his heart, and moves with his feet. These potentials
parallel G‑d’s light that is memale kol almin, the light that is invested in the worlds and influences them in a revealed manner.2הֵם דֻּגְמַת אוֹר הַמְּמַלֵּא שֶׁמִּתְלַבֵּשׁ וּמַשְׁפִּיעַ בָּעוֹלָמוֹת בִּבְחִינַת גִּלּוּי.
Man’s encompassing powers, such as will,וְכֹחוֹת הַמַּקִּיפִים שֶׁבָּאָדָם, וּכְמוֹ הָרָצוֹן
which have an effect on all his powers and limbs, but are not revealed within them,3שֶׁפּוֹעֵל בְּכָל הַכֹּחוֹת וְהָאֵבָרִים אֶלָּא שֶׁאֵינוֹ בְּגִלּוּי בָּהֶם,
parallel the light that is sovev kol almin,4 which influences the world in a concealed manner.2הֵם דֻּגְמַת אוֹר הַסּוֹבֵב שֶׁהַשְׁפָּעָתוֹ בָּעוֹלָמוֹת הוּא בְּהֶעְלֵם.
For example, a person walks because he desires to do so. Nevertheless, will is merely the motivating force; it is his power to walk (considered an internal, conscious power) that is enclothed within his limbs that enables him to actually take those steps. Since will is not the actual force that brings about the activity, it is described as an “encompassing power,” for its influence is removed and hidden. In that way, it serves as an analogy for the light that is sovev kol almin, the infinite G‑dly eneergy that is present in all existence, but is not openly revealed.
The essence of the soul, which is above even the soul’s encompassing powers, parallels Atzmus Or Ein Sof, the Essence of Or Ein Sof.וְעֶצֶם הַנֶּפֶשׁ שֶׁלְּמַעְלָה גַּם מִכֹּחוֹת הַמַּקִּיפִים הוּא דֻּגְמַת עַצְמוּת אוֹר אֵין סוֹף.
From this, it is understood that the Divine service associated with Malchiyos and Zichronos involves the soul’s (internal and encompassing) powers. וּמִזֶּה מוּבָן, שֶׁהָעֲבוֹדוֹת דְּמַלְכֻיּוֹת וְזִכְרוֹנוֹת הֵם בְּכֹחוֹת (הַפְּנִימִיִּים וּמַקִּיפִים) הַנֶּפֶשׁ,
Although there is a fundamental difference between the soul’s internal powers and its encompassing ones, both share a fundamental characteristic – they represent the soul’s powers and not its essence.
By contrast, the Divine service associated with Shofros involves the essence of the soul,וְהָעֲבוֹדָה דְּשׁוֹפָרוֹת הִיא בְּעֶצֶם הַנֶּפֶשׁ.
for, as explained above, the sound of the shofar is the inner voice of the innermost dimension of the heart.וְכַנִּזְכָּר לְעֵיל, שֶׁקּוֹל הַשּׁוֹפָר הוּא קָלָא פְּנִימָאָה שֶׁמִּפְּנִימִיּוּת הַלֵּב.
In this, however, there is a paradox:וְהִנֵּה הֲגַם
Although the shofar gives voice to the inner outcry of the innermost dimension of the heart,שֶׁעִנְיַן הַשּׁוֹפָר הוּא צְעָקָה פְּנִימִית שֶׁמִּפְּנִימִיּוּת הַלֵּב,
nevertheless, the outcry must [be communicated] by sounding a physical shofar,מִכָּל מָקוֹם, צְרִיכָה לִהְיוֹת הַצְּעָקָה עַל יְדֵי תְּקִיעָה בְּשׁוֹפָר גַּשְׁמִי דַוְקָא,
a horn from a sheep or a ram, i.e., from an animal (which is lower than the level of a man).שׁוֹפָר שֶׁל כֶּבֶשׂ וְאַיִל, חַי (שֶׁלְּמַטָּה מִמְּדַבֵּר),
Although the Divine service connected with sounding the shofar expresses the soul’s deepest reaches, it is not expressed through a spiritual service, e.g., meditation or prayer, but through a physical activity – sounding the shofar. Moreover, that outcry is not sounded with a human’s voice, but with an animal’s horn,
as explained in the maamar of the Tzemach Tzedek cited above.5כַּמְּבוֹאָר בַּדְּרוּשׁ הַנִּזְכָּר לְעֵיל דְּהַצֶּמַח-צֶדֶק,
Moreover, the horn of the shofar must be detached (from the sheep or the ram), i.e., it is no longer on the level of a living being, but rather is an inanimate object.וִיתֵירָה מִזּוֹ, שֶׁקֶּרֶן הַשּׁוֹפָר צָרִיךְ לִהְיוֹת תָּלוּשׁ (מֵהַכֶּבֶשׂ וְהָאַיִל), דּוֹמֵם.
From this, the parallel in our spiritual service can be understood:דְּמִזֶּה מוּבָן גַּם בָּעֲבוֹדָה הָרוּחָנִית,
Even though the Divine service associated with sounding the shofar must involve the innermost dimension and essence of the soul,שֶׁהָעֲבוֹדָה דְּשׁוֹפָר עִם הֱיוֹתָהּ מִפְּנִימִיּוּת וְעַצְמוּת הַנֶּפֶשׁ,
it must also involve the aspect of inanimate matter within a person.צְרִיכָה לִהְיוֹת (גַּם) בְּהַדּוֹמֵם שֶׁבָּאָדָם.
Since a human being is “a world in microcosm,”6 it can be understood that the four forms of existence – human, animal, vegetative and inanimate – that are found in the world at large have parallels in man’s “world in microcosm,” not only in his body, but also within his soul. The potential to utter letters is the parallel to inanimate matter, man’s emotions, the parallel to the plant kingdom, his intellect, the parallel to the animal kingdom, and his ability to communicate, the parallel to humanity.7
In the world at large, it is through sounding an inanimate object, the shofar, that the essence of the soul is expressed. Similarly, the inner spiritual service that accompanies that act must involve the “inanimate” dimensions of our souls.
And it is specifically through such service that the inner outcry from the innermost dimension of the soul is aroused and revealed.וְעַל יְדֵי זֶה דַּוְקָא מִתְעוֹרֶרֶת וּמִתְגַּלֵּית הַצְּעָקָה הַפְּנִימִית שֶׁמִּפְּנִימִיּוּת הַלֵּב.
As is well known with regard to the four levels – inanimate, vegetative, animal, and human –וְעַל דֶּרֶךְ הַיָּדוּעַ בְּעִנְיַן דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר שֶׁבָּאָדָם
that it is specifically the parallel to inanimate matter in man’s powers, the potential to utter letters, which relates to his uniquely human dimension, the ability to communicate.8שֶׁדַּוְקָא הַדּוֹמֵם שֶׁבָּאָדָם שַׁיָּךְ לְהַמְּדַבֵּר שֶׁבּוֹ,
Man’s highest potential is the power of communication. With that power, man extends beyond his self and relates to another. (For that reason, Jewish thought uses the term medaber, “speaker,” to describe a human, not maskil, “thinker.”) The lowest rung in a person’s hierarchy of powers are his letters of speech. For these letters, as they exist in and of themselves, independent of the content they express, do not reveal anything about a person’s inner self. Nevertheless, it is specifically through the letters, the lowest dimension of the person’s powers, that his highest potential, his ability to communicate, is expressed.
A similar motif applies regarding the encompassing powers possessed by a person, which are above the different levels of inanimate life, plant life, animal life, and humankind –עַל דֶּרֶךְ זֶה הוּא גַּם בְּהַמַּקִּיפִים דְּאָדָם שֶׁלְּמַעְלָה מֵחִלּוּקֵי דַּרְגוֹת דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר
Previously, it was explained that the power within man identified with inanimate matter – letters – is identified with and calls forth his highest and most human dimension, speech and communication. Nevertheless, although these two powers are different from each other, they are both elements in man’s set of conscious powers and hence, there is a measure of interrelation between them.
Man’s encompassing powers are of a different nature entirely, for they are above his conscious control. Certainly, this applies with regard to the essence of the soul. Therefore, the comparison is not entirely accurate. Even so, a similar motif is apparent: It is the lower activities and powers that call forth the higher powers.
(and which resemble G‑d’s light that is sovev kol almin which is above the different rungs and levels within the Spiritual Cosmos in that they transcend his entire array of conscious powers)(בְּדֻגְמַת הַסּוֹבֵב שֶׁלְּמַעְלָה מֵחִלּוּקֵי הַדַּרְגּוֹת דְּהִשְׁתַּלְשְׁלוּת),
and also the essence of the soul (which transcends even these encompassing powers)וְגַם בְּעֶצֶם הַנֶּפֶשׁ (שֶׁלְּמַעְלָה גַּם מִכֹּחוֹת הַמַּקִּיפִים),
which are aroused and revealed by the parallel to inanimate matter within man as will be explained.שֶׁהִתְעוֹרְרוּתָם וְהִתְגַּלּוּתָם הִיא דַוְקָא עַל יְדֵי הַדּוֹמֵם שֶׁבָּאָדָם.
Therefore, it is necessary to sound a physical shofar,וְלָכֵן צָרִיךְ לִתְקוֹעַ בְּשׁוֹפָר גַּשְׁמִי דַּוְקָא,
an inanimate object.דּוֹמֵם,
For the revelation of the inner voice of the heart’s inner dimension is not even sensed in the will lodged within the head (identified by Kabbalah with the skull).כִּי הַגִּלּוּי דְּקָלָא פְּנִימָאָה שֶׁמִּפְּנִימִיּוּת הַלֵּב הוּא לֹא בְּהָרָצוֹן שֶׁבָּרֹאשׁ (גַּלְגַּלְתָּא),
How much more so is it not revealed and enclothed in man’s wisdom, understanding, and knowledge, his intellectual powers, or the emotions in his heart, which in contrast to will are conscious and limited potentials.וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁאֵינוֹ מִתְגַּלֶּה וּמִתְלַבֵּשׁ בְּחַבַּ"ד שֶׁבַּמּוֹחִין אוֹ בַּמִּדּוֹת שֶׁבַּלֵּב,
Instead, it is specifically in those levels that parallel inanimate matter in man,אֶלָּא דַּוְקָא בְּהַדּוֹמֵם שֶׁבּוֹ,
the Divine service of kabbalas ol, the parallel to inanimate matter in man’s soul –הָעֲבוֹדָה דְּקַבָּלַת עֹל, דּוֹמֵם שֶׁבְּנֶפֶשׁ הָאָדָם
Man’s intellect and emotion have energy; they move him. Kabbalas ol is the acceptance of G‑d’s yoke, doing what G‑d wants not because one understands that it is right or feels motivated to do so but because he must; he has no other choice. On the surface, this is a dry and lifeless approach, and hence, comparable to inanimate matter. On the other hand, it is this approach of kabbalas ol that becomes a medium for the essence to be expressed. For the essence of a Jew is above the definitions and structures of intellect and emotion, so much so that because of their definitions and structures, emotion and intellect cannot reveal that essence. Kabbalas ol, by contrast, because it is undefined, can give expression to the soul’s essence.
[to cite a well-known concept that is somewhat analogous, within the lower level of fear of G‑d is revealed the sublime awe and reverence of Him],9[וְעַל דֶּרֶךְ הַיָּדוּעַ בְּעִנְיַן יִרְאָה תַּתָּאָה שֶׁבָּהּ דַּוְקָא מִתְגַּלָּה בְּחִינַת יִרְאָה עִלָּאָה],
– or on an even lower level, the potential for action,וּלְמַטָּה יוֹתֵר – עִנְיַן הַמַּעֲשֶׂה
(which relates to the parallel to inanimate matter in man’s body).(שֶׁשַּׁיָּךְ לְהַדּוֹמֵם דְּגוּף הָאָדָם),
Kabbalas ol is, after all, a potential within the soul, an expression of man’s spiritual energy, while action involves his actual physical person,
sounding an actual, physical shofar and that reveals the essence of the soul.תְּקִיעָה בְּשׁוֹפָר גַּשְׁמִי.
So fundamental is this [act] that it (the actual sounding of the shofar) is the only mitzvahוְעַד שֶׁעִנְיָן זֶה (תְּקִיעַת שׁוֹפָר בְּמַעֲשֶׂה) דַּוְקָא הִיא הַמִּצְוָה הַיְּחִידָה
that is intrinsically associated with Rosh HaShanah, as our Sages state:10 “The mitzvah of the day is [the sounding of] the shofar.”– מִצְוַת הַיּוֹם דְּרֹאשׁ הַשָּׁנָה, כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל מִצְוַת הַיּוֹם בַּשּׁוֹפָר.
On this basis, i.e., based on the motif described above, that the lowest level arouses and calls forth the highest level, we can understand the statement of my revered father-in-law, the Rebbe Rayatz,11 in the name of the Alter Rebbe (that was made in connection with Rosh HaShanah):וּבָזֶה יוּבַן מַאֲמַר כ"ק מוֹרִי וְחָמִי אדמו"ר בְּשֵׁם אדמו"ר הַזָּקֵן (בְּקֶשֶׁר לְרֹאשׁ הַשָּׁנָה)
“We have absolutely no comprehension of how dearly G‑d cherishes the body of a Jew.”"מֶען הָאט גָאר קֵיין הַשָּׂגָה נִיט, וִוי עֶס אִיז טַייְעֶר בַּא הַשֵּׁם יִתְבָּרֵךְ דֶער גּוּף פוּן אַ אִידְן",
The intent is not that not only a Jew’s soul, but also his body is cherished by G‑d.דְּאֵין הַכַּוָּנָה בָּזֶה שֶׁאֲפִילוּ הַגּוּף הוּא יָקָר אֵצֶל הַשֵּׁם יִתְבָּרֵךְ,
Instead, it is primarily the body that is cherished. It is not that G‑d loves and cherishes a Jew despite his body; rather, it is the very body that evokes His essential love.אֶלָּא שֶׁעִקַּר הַיּוֹקֶר הוּא בְּהַגּוּף.
This is intimated by the words “We have absolutely no comprehension.”דְּזֶהוּ שֶׁאוֹמֵר "מֶען הָאט גָאר קֵיין הַשָּׂגָה נִיט",
For the cherished nature of the body surpasses understanding and comprehension.כִּי יוֹקֶר הַגּוּף הוּא לְמַעְלָה מֵהַשָּׂגָה וַהֲבָנָה,
We can understand why G‑d cherishes the soul; its lofty spiritual qualities are evident. Why, however, a physical body is cherished defies explanation. Moreover, the reason it cannot be explained is not that it is below explanation, but rather that it defies explanation because it utterly surpasses and transcends the level of understanding.
For the cherished nature of a Jew’s body (which is inanimate matter) originates in G‑d’s Essence,12 which is above all understanding. As the Alter Rebbe writes in Tanya,13 G‑d’s choice of the Jewish people is vested in their bodies. As explained in other sources,126 just as in the human realm, choice expresses the essence of the soul, a level above all intellectual comprehension, so too, through G‑d’s choice, He invests His very Essence.כִּי יוֹקֶר הַגּוּף דְּיִשְׂרָאֵל (דּוֹמֵם) הוּא מִצַּד הָעַצְמוּת.
A further point can be added: Since the Holy One, blessed be He, desired a dwelling in the lower realms,וְיֵשׁ לְהוֹסִיף, דְּכֵיוָן שֶׁנִּתְאַוָּה הקב"ה לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים,
i.e., that the physical world (that is outside the human realm) will also become His dwelling,שֶׁגַּם הָעוֹלָם הַגַּשְׁמִי (שֶׁמִּחוּץ לְהָאָדָם) יִהְיֶה דִּירָה לוֹ יִתְבָּרֵךְ,
therefore, the inner voice (the expression of the inner dimension of the heart) revealed through the parallels to inanimate matter in man’s powers (the services of kabbalas ol and actual observance) is not sufficient. Though these powers represent the parallels to inanimate matter within man, they are still expressions of his soul, the soul of man.לָכֵן אֵין מַסְפִּיק מַה שֶּׁקָּלָא פְּנִימָאָה (בְּחִינַת פְּנִימִיּוּת הַלֵּב) מִתְגַּלָּה עַל יְדֵי הַדּוֹמֵם (קַבָּלַת עֹל, וּמַעֲשֶׂה) שֶׁבָּאָדָם,
Instead, it is necessary that the revelation of this voice (the inner voice that emerges from the inner dimension of the heart)אֶלָּא צָרִיךְ שֶׁגִּלּוּי קוֹל זֶה (קָלָא פְּנִימָאָה, שֶׁמִּבְּחִינַת פְּנִימִיּוּת הַלֵּב)
be expressed through the horn of an animal, a level far lower than that of man.יִהְיֶה עַל יְדֵי שׁוֹפָר שֶׁל בְּהֵמָה,
Moreover, that horn is used only after it has been detached from its source of nurture, when it has descended to the level of inanimate matter.וּבָזֶה גוּפָא, כְּמוֹ שֶׁהוּא נִפְסָק מִמְּקוֹם חַיּוּתוֹ, דּוֹמֵם,
Through such actions, man (also)14 causes the world (even its inanimate aspects) to become G‑d’s dwelling.דְּעַל יְדֵי זֶה דַּוְקָא פּוֹעֵל הָאָדָם (גַּם) בְּהָעוֹלָם (וּבַדּוֹמֵם שֶׁבּוֹ) שֶׁיִּהְיֶה דִירָה לוֹ יִתְבָּרֵךְ.
This emulates the example of Adam on the very first Rosh HaShanah.בְּדֻגְמַת כְּמוֹ שֶׁהָיָה בְּרֹאשׁ הַשָּׁנָה בַּפַּעַם הָרִאשׁוֹנָה,
For Adam (also) motivated the created beings (outside of Him) to accept G‑d’s sovereignty. Not only did he submit himself to G‑d in homage, he declared to all existence –שֶׁאָדָם הָרִאשׁוֹן פָּעַל (גַּם) בְּהַנִּבְרָאִים (שֶׁמִּחוּצָה לּוֹ) שֶׁיִּהְיֶה בָהֶם
“Come, let us prostrate ourselves and bow; bend the knee before G‑d, our Maker.”15נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ.
This aspect of the sounding of the shofar, [sounding an actual physical shofar, the horn of an animal, after it has already been detached and has become inanimate,] is referred to with the phrase shapru maaseichem, “improve your deeds.” Shapru is interpreted as alluding toוְעִנְיָן זֶה דְּשׁוֹפָר [תְּקִיעַת שׁוֹפָר בְּגַשְׁמִיּוּת, בְּשׁוֹפָר שֶׁל בְּהֵמָה, וּכְמוֹ שֶׁנַּעֲשָׂה דּוֹמֵם] הוּא מִלְּשׁוֹן שַׁפְּרוּ מַעֲשֵׂיכֶם,
the inner dimension of Divine pleasure (as explained above).פְּנִימִיּוּת הַתַּעֲנוּג (כַּנִּזְכָּר לְעֵיל),
For it is through such service that G‑d’s desire for a dwelling in the lower realms is fulfilled.כִּי עַל יְדֵי זֶה דַּוְקָא נִשְׁלֶמֶת הַכַּוָּנָה דְּנִתְאַוָּה הקב"ה.
This is also reflected in the simple understanding of what is achieved through sounding the shofar.וְכֵן הוּא גַּם בְּפַשְׁטוּת הָעִנְיָנִים
The satisfaction aroused Above from the fulfillment of His will –שֶׁהַנַּחַת רוּחַ שֶׁלְּמַעְלָה מִזֶּה שֶׁנַּעֲשָׂה רְצוֹנִי
[this satisfaction stems from the inner dimension of pleasure, which surpasses the pleasure in His desire for kindness (as explained in sec. 3 above)][דְּנַחַת רוּחַ זֶה הוּא פְּנִימִיּוּת הַתַּעֲנוּג, שֶׁלְּמַעְלָה מֵהַתַּעֲנוּג דְּחָפֵץ חֶסֶד (כַּנִּזְכָּר לְעֵיל סְעִיף ג)]
– comes from the actual fulfillment of the mitzvah in a simple, physical senseהוּא מִקִּיּוּם הַמִּצְוָה כִּפְשׁוּטָהּ בְּגַשְׁמִיּוּת
(with the inanimate horn of an animal).(בְּשׁוֹפָר דּוֹמֵם שֶׁל בְּהֵמָה),
Through this act, G‑d’s will is fulfilled.נַעֲשָׂה רְצוֹנִי.

Summary

Parallels to the three dimensions mentioned above exist, as it were, within man. Man (adam) was given this name because “I resemble (edameh) the One Above.” Therefore, parallels to all the dimensions of G‑dliness found Above exist within his makeup. Man’s internal powers, his powers of intellect, feeling, and the like, parallel G‑d’s light that is memale kol almin. Man’s encompassing powers, like will, parallel the light that is sovev kol almin. And the essence of the soul which is above even the soul’s encompassing powers parallels Atzmus Or Ein Sof, the Essence of G‑d’s infinite light.
The Divine service associated with Malchiyos and Zichronos involves the soul’s (internal and encompassing) powers. The Divine service associated with Shofros involves the essence of the soul.
In this, however, there is a paradox: Although the shofar gives voice to the inner outcry of the innermost dimension of the heart, the outcry must be communicated by sounding a physical shofar, a horn from an animal, after it was detached. The motif involved is that our loftiest potentials are given expression by our lowest ones. For example, within man’s powers, his highest potential – communication – is given expression by his lowest potential – the ability to utter letters, which are described with the analogy of inanimate matter. Similarly, our potentials for kabbalas ol and action, which are also described with the analogy of inanimate matter, are mediums for the expression of the essence of the soul.
Continuing that line of thought, the maamar quotes the Alter Rebbe’s adage, “We have absolutely no comprehension of how dearly G‑d cherishes the body of a Jew.” The intent is that a Jew’s body, his physical and material person, expresses G‑d’s essential desire that transcends all comprehension. So too, the sounding of the shofar on the physical plane causes not only man, but the entire world, to become G‑d’s dwelling, thereby fulfilling His essential desire. This emulates the example of Adam on the very first Rosh HaShanah, for he motivated all existence to accept G‑d’s sovereignty.
In this vein, the term shofar is interpreted as connected to Divine pleasure, for it is through this physical deed that G‑d’s essential will and pleasure are expressed.