Maamar ViHayah BaYom HaHu 5728

By the Grace of G‑d

Second Day of Rosh HaShanah, 5728

והי'ה ביום ההוא יתקע בשופר גדול ובאו האובדים בארץ אשור והנדחים בארץ מצרים והשתחוו לה' בהר הקודש בירושלים

“And it shall be on that day, that a great shofar shall be sounded, and those who are lost in the land of Ashur and those who are banished in the land of Egypt shall come and bow down to G‑d on the holy mountain in Jerusalem.”1

In the maamar of this title in Likkutei Torah,2the Alter Rebbe focuses on the phrase “the great shofar,” and asks: What is the advantage of having a “great shofar”?

Explanation is also necessary with regard to a point mentioned in the continuation of the maamar:3 Why is the passive form “shall be sounded” used, without mentioning who will sound the shofar? The Mitteler Rebbe adds4 a further point, noting that the form of conjugation used, placing a kametz in the word yitake, implies that this shofar will be sounded on its own accord.

The explanation given for these concepts in the maamarim5is that the spiritual arousal evoked by an ordinary shofar affects only those who share a certain measure of closeness [to G‑dliness]. In order to awaken “those who are lost in the land of Ashur and those who are banished in the land of Egypt” and motivate them to come to Jerusalem and “bow down to G‑d,” “the great shofar” is necessary.

In order to explain the positive dimension of “the great shofar” that will be sounded in Era of the Redemption, the maamar explains6 [the nature of the Divine service involved] in the sounding of the shofar in the present era — that it is the cry of the inner dimension of a person’s heart that transcends intellectual thought. When the Jews sound the shofar in this material realm [— and tap these inner spiritual energies], it evokes a parallel rung in the spiritual realms. Thus the sounding of the shofar draws down and reveals the inner dimensions [of G‑dliness].

The difference between an ordinary sounding of the shofar and the sounding of “the great shofar” is that an ordinary sounding of the shofar draws down and reveals the inner dimensions [of G‑dliness] that transcend the spiritual cosmos, but which relate to the spiritual cosmos, the level of sovev kol almin, [G‑d’s encompassing light]. The sounding of “the great shofar,” by contrast, draws down and reveals the inner dimensions [of G‑dliness] that transcend the spiritual cosmos [entirely], transcending even the level of sovev kol almin.

And so, with regard to the sounding of the shofar, it is said:7 “G‑d, the L‑rd, will sound the shofar.” “G‑d (א-דני), the L‑rd
(י-ה-ו-ה) are names of G‑d, [i.e., they refer to G‑dly energies that are limited to the extent that they can be described by a Divine name]. These names (א-דני and י-ה-ו-ה using the pronunciation signs of the name א-להים) represent loftier spiritual energies.8 With regard to “the great shofar,” by contrast, it is merely stated that “it will be sounded,” without stating who will sound it, because this shofar blast will draw down and reveal a Divine light which is entirely hidden in nature, which cannot be expressed by any of the names [for G‑d].

II

In order to further clarify the positive advantage of “the great shofar,” the Tzemach Tzedek9 elaborates (in his explanation10 of the maamar entitled ViHayah BaYom HaHu in Likkutei Torah) on the concepts stated in the maamar in Likkutei Torah11entitled Lahavin HaMishnah: Yom Tov Shel Rosh HaShanah Shachol Lihiyos BiShabbos which focuses on the Mishnah that states:12 “When Rosh HaShanah falls on Shabbos, they would sound the shofar in the [Beis Ha]Mikdash, but not in the country at large.”

That maamar explains that the shofar is sounded on Rosh HaShanah to arouse G‑d’s pleasure in the creation of the worlds. The manifestation of the quality of pleasure is inherent to the Shabbos. Therefore, when Rosh HaShanah falls on Shabbos, the sounding of the shofar is not [that13] necessary. They would, however, sound the shofar in the [Beis Ha]Mikdash even when Rosh HaShanah falls on Shabbos, because there are several levels within the quality of pleasure, and the quality of pleasure that is drawn down through the sounding of the shofar surpasses the quality of pleasure that is [inherently manifest] on Shabbos.

The quality of pleasure that is [inherently manifest] on Shabbos stems from the external dimension of Kesser, the source of the entities which emanate [from G‑d].The quality of pleasure that is drawn down by sounding the shofar, by contrast, relates to the inner dimension of Kesser, the lowest dimension of the Source of all emanation.14

The Tzemach Tzedek adds that within the pleasure [that stems] from the lowest dimension of the Source of all emanation, there are also several levels. The aspect of pleasure drawn down through sounding the shofar in the First Beis HaMikdash surpassed the aspect of pleasure drawn down through sounding the shofar in the Second Beis HaMikdash. And within the era of the First Beis HaMikdash itself, the sounding of the shofar on Yom Kippur in a Jubilee year (for the Jubilee year was observed only in the era of the First Beis HaMikdash15) surpasses the sounding of the shofar on Rosh HaShanah. Nevertheless, even with regard to sounding the shofar in the Jubilee year, it is written [merely]:16 “And you shall make a proclamation with blasts of the shofar,” mentioning “a shofar” without a modifier.17 From this, we can conclude that “the great shofar” [of the Era of the Redemption] will surpass even the revelation that was drawn down by the shofar of the Jubilee year.

III

It is possible to extend [the above concepts] further, explaining that “the great shofar” of the Era of the Redemption will surpass even the shofar sounded at the giving of the Torah.

With regard to the giving of the Torah, it is written:18 “And the sounding of the shofar...,” mentioning the shofar without a modifier. Although the verse continues: “And the sounding of the shofar proceeded and became very strong,” it is the “sounding” that was “very strong,” [producing] a “great voice.”19 But the shofar that produced this voice is not described as a “great shofar.”20 Thus we can conclude that “the great shofar” of the Era of the Redemption will surpass even the shofar sounded at the giving of the Torah.

This concept is also reflected in the statements of Pirkei d’Rabbi Eliezer21which relate that from the left horn of the ram used for the sacrifice at the akeidah of Yitzchak was made the shofar sounded at the giving of the Torah, as indicated by the phrase “And the sounding of the shofar.” But the right horn, which is greater than the left horn, will be used for the sounding of the shofar in the Era of the Redemption, as indicated by the verse: “And it shall be on that day, that a great shofar shall be sounded.”

The reason why the shofar associated with the giving of the Torah is not described with any modifiers, while the shofar of the Era of the Redemption is called “the great shofar” is explained by the Mitteler Rebbe:22 At the giving of the Torah, the Jews were all close to G‑dliness (even before the sounding of the shofar). Therefore, even the sounding of an ordinary shofar was sufficient to arouse them. [Thesounding of the shofar in the Era of the Redemption, by contrast, is intended to] arouse even “those who are lost... and those who are banished.” Therefore, a great shofar is necessary.

On this basis, we can understand why the verse states: “shall be sounded” and the form of conjugation used, placing a kametz in the word yitake, implies that the shofar will be sounded on its own accord. For the revelation that will stir “those who are lost... and those who are banished” will come on [G‑d’s] own initiative, without an awakening from below at all,23 [i.e., without being anticipated by any Divine service on behalf of the Jewish people].

IV

In the beginning of the maamar [in Likkutei Torah],24(after explaining the implications of the verse “And it shall be on that day, that a great shofar shall be sounded,”) focus is placed on the phrase [from the Rosh HaShanah liturgy]:25 “This day is the beginning of Your acts, a remembrance of the first day.” The phrase indicates that every year Rosh HaShanah represents a renewal of the world’s existence, a parallel to the initial creation. It, nevertheless, states: “a remembrance of the first day,” (reflecting how Rosh HaShanah is merely a “remembrance” of the first day of creation). For at the beginning of the creation, [G‑d’s] desire and pleasure with regard to the worlds was drawn down on His own initiative, “for He desires kindness.”26 At present, [arousing His desire and pleasure, and thus maintaining the existence of the worlds] is dependent on an arousal from below, [brought about by our Divine service].

[The maamarim cited above continue] to explain27 that the Divine service ([which brings about] the arousal from below) which draws down G‑d’s desire and pleasure in the creation of the worlds is reflected in our Sages’ statement:28

Recite before Me on Rosh HaShanah [the verses of] Malchiyos, Zichronos, and Shofros: Malchiyos, so that you will make Me King over you, Zichronos, so that the remembrance of you will arise before Me for good.

How will this be accomplished? With the shofar.

The reason why at present the influence [associated with Rosh HaShanah] must be drawn down by man’s Divine service29 is that (at present) all G‑dly influence must be drawn down by the Divine service of the Jewish people. For Jews are rooted in G‑d’s very essence. Thus the desire and pleasure which they draw down at present is greater than the desire and the pleasure drawn down on G‑d’s initiative (at the beginning of the creation).

On this basis, explanation is necessary, for the shofar of the supernal realms (the inner dimensions of the supernal will30) which is drawn down through our Divine service using an ordinary shofar is dependent on our Divine service. The “great shofar,” the shofar of the Era of the Redemption, will, by contrast, be drawn down by G‑d’s initiative, independent of an “arousal from below.” [How is this possible when, as explained above, influence which is drawn down by our Divine service surpasses influence that is drawn down independently, by G‑d’s own initiative?]

The maamar [from Likkutei Torah]31 explains that the sounding of “the great shofar” in the Era of the Redemption resembles the sounding of the shofar in the present era, because “mitzvos will not be nullified in the Era of the Redemption.” {[Indeed, their influence will be enhanced, and the sounding of the shofar] will be on the level of the “great shofar.”}

It is possible to explain that the source [for the concept that] (the sounding of “the great shofar” relates to the sounding of the shofar on Rosh HaShanah) is dependent on the passage from the Talmud32explaining the rationale for the opinion [of Rabbi Yehoshua] who maintains that the Jews will be redeemed in Tishrei. His opinion is dependent on an association between two verses mentioning the sounding of the shofar:33 “Sound the shofar on the new [moon],” and “And it shall be on that day, that a great shofar shall be sounded.”

[This association,] however, raises several questions with regard to the concepts mentioned above that are stated in the maamarim referred to previously. [For example,] it was explained that the form of conjugation used, placing a kametz in the word yitake, implies that the shofar will be sounded on its own accord without any “arousal from below” at all. This appears to run contrary to the spiritual thrust of Rosh HaShanah which places a fundamental emphasis on man’s Divine service. {This relates to the explanation given in several sources34 why Rosh HaShanah is celebrated on the first of Tishrei although the world was created on the twenty-fifth of Elul.35 Rosh HaShanah is thus the sixth day of creation. [It, however, is given prominence, because] it is the anniversary of the creation of man.}

Seemingly, since the sounding of “the great shofar” relates to the sounding of the shofar on “the new [moon],” i.e., Rosh HaShanah (in Tishrei36), it would appear that this quality should be drawn down by the Divine service of the Jewish people. Nevertheless, the maamarim explain that the word “yitake” implies that the influence will be drawn down on His own initiative without any arousal from above at all.

Another point requires explanation: All the concepts taught by the Torah are horaos, points of instruction, that provide us with direction in our own Divine service. What instruction and direction in our Divine service can we gain from the idea that “the great shofar” will be sounded on G‑d’s own initiative without requiring any arousal from below at all?

V

The above questions can be resolved based on the explanations given in the maamarim of the Rebbe Maharash37 with regard to the concept that one side of the shofar is narrow and the other is wide — that this recalls the verse:38 “Out of the straits, I called to You, O G‑d; G‑d answered me with abounding [mercy].”

[The Rebbe Maharash explains that both of the concepts reflect a sequence of causation.] With regard to the shofar blasts, it is because [the air blown] comes out from the narrow and constrained portion of the shofar that it [resounds powerfully as] it expands and spreads out from the wider portion. So too in the spiritual parallel — when a person cries out because of difficulty and constraints, “Out of the straits, I called to You, O G‑d,” he can be assured, “G‑d answered me with abounding [mercy].”

[The Rebbe Maharash continues to] explain that this same motif is reflected in our Sages’ statement:39 “A year which is meager at the outset will become bountiful at its conclusion.” “Meager at the outset” [does not necessarily refer to actual poverty. Instead it refers to the manner in which] {the Jewish people come on Rosh HaShanah like the poverty stricken and approach [G‑d] with supplication and prayer, as it is said:40 “A poor man will speak in a supplicatory tone.”41} This is the call “from the straits.”

And this leads to — it “becom[ing] bountiful at its conclusion” — “G‑d answered me with abounding [mercy].”

[Developing this theme,] the Rebbe Maharash’s maamar explains42 the advantage of the prayers of a poor man over the prayers of a rich man. It is possible to explain that there are two advantages to the prayers of a poor man: [The first is reflected] in the teaching43 of the Baal Shem Tov based on the verse:44 “The prayer of a poor man when he faints, and before G‑d, he pours out his supplication.”45 Moreover, the prayer of a poor man is more acceptable. And furthermore, with regard to the satisfaction of the person concerning the influence drawn down because of prayer, the satisfaction of a poor man is very great as explained in the teaching of the Maggid [of Mezeritch] quoted in that maamar.46

On this basis, we can explain the connection of “the great shofar” to Rosh HaShanah. The reason that in the Era of the Redemption “the great shofar” will be sounded to arouse “those who are lost... and those who are banished” is that “those who are lost... and those who are banished” are in the most difficult straits. And their existence in such difficult circumstances arouses and draws down the sounding of “the great shofar” (influence from the hiddenmost levels), i.e., the most abounding relief.

Thus sounding “the great shofar” relates to Rosh HaShanah (“Sound the shofar on the new [moon]”). For Rosh HaShanah reflects the motif of being meager at the outset to ultimately becoming blessed with wealth. (Indeed, this is reflected in the manner in which the word רשית, “the beginning of the year,” is written in the Torah,47 [without an alef so that it includes the word רש, “poor man”].)

VI

It is possible to explain that the sounding of “the great shofar”to arouse “those who are lost in the land of Ashur and those who are banished in the land of Egypt” will elevate those lands themselves. Why were the Jews exiled to these foreign countries, becoming “lost” and “banished”? [To bring about the Redemption —] so that the straits of exile, in particular, the difficulties experienced by those who are “lost” and “banished,” will arouse and draw down the [sounding of] “the great shofar.” Through this, the Jews will be elevated to a level that surpasses the spiritual heights they had reached before they were exiled. Therefore, when “the great shofar”is sounded [and the exiles will return], the intent for which the lands of Ashur and Egypt were created will be consummated, and so those lands themselves will also be elevated.

Based on the above, we can also appreciate another dimension of the connection between the sounding of “the great shofar” and Rosh HaShanah. Rosh HaShanah involves two aspects: it is the anniversary of man’s creation, and (as will be explained,) this also elevates the world at large.

This concept can be explained based on the maamarim of the Rebbe Rashab entitled Zeh HaYom Techilas Maasecha.48 These maamarim [focus on the phrase: “This day is the beginning of Your acts, a remembrance of the first day,” and ask a fundamental question:] Rosh HaShanah (“this day”) is the first of Tishrei, the sixth day of creation. Why then is it “a remembrance of the first day” [the twenty-fifth of Elul, when creation began]?

In resolution, [the Rebbe Rashab] explains49 that the desire for the creation of the world represents the external dimensions of G‑d’s will.50 The inner dimension of G‑d’s desire is focused on the Jewish people.

Every year, both these dimensions are manifest, on the twenty-fifth of Elul, and on Rosh HaShanah respectively. On the twenty-fifth of Elul, the anniversary of the creation of the world, G‑d’s external desire is manifest, and on Rosh HaShanah (the first of Tishrei), the anniversary of the creation of the man, [which refers to the Jewish people, as our Sages’ state:]51 “You (Israel) are called man,” G‑d’s internal desire is manifest.

On this basis, we can understand the quote: “This day is the beginning of Your acts, a remembrance of the first day.” For on Rosh HaShanah, there are two spiritual thrusts:52

a) the fundamental dimension of Rosh HaShanah, that it is “the beginning of Your acts,” drawing down the essence of the Or Ein Sof, [G‑d’s infinite light,] (which transcends the desire for the worlds); and

b) that it is “a remembrance of the first day,” that drawing down the essence of the Or Ein Sof also draws down the desire for the worlds, and thus [the life-energy for] the worlds’ [actual] existence.53

Accordingly, the connection between the sounding of “the great shofar” and Rosh HaShanah is reflected in both these dimensions. The essence of the revelation of “the great shofar” which is drawn down to the Jewish people relates to “the beginning of Your acts.” The elevation which this brings about within the lands of Ashur and Egypt, by contrast, relates to the “remembrance of the first day.”

VII

[A connection with these concepts can be drawn] to the concept from the maamar of the Rebbe Maharash cited previously — that “the straits” of the shofar refer to the concept of a year being “meager at its outset.” And as mentioned previously, this “meagerness” [does not necessarily] mean [a lack of Divine blessing, but rather] that the Jewish people present themselves as “poor” on Rosh HaShanah; [i.e., their self-image is permeated with humility].

We may thus conclude that even when the “straits” are produced by [a person’s] own feelings of bittul, this is sufficient to draw down [G‑d’s] “abounding [mercies].” This refers to an instance when the person’s Divine service is complete, but his feelings of bittul cause him to feel constrained. This sense of constraint is sufficient to draw down [G‑d’s] “abounding [mercies].”

Similar concepts apply with regard to the revelations of “the great shofar” which will be prompted and drawn down by the constraints felt by “those who are lost... and those who are banished.” [This can be interpreted as referring to a state where a person’s] Divine service is perfect, and yet [he feels “poor”], because he meditates on the concept that, compared to the magnificence the of Or Ein Sof, even the most genuine [and consummate] Divine service is “considered as a sin.”54

Therefore, [regardless of his individual perfection,] the person considers himself as “lost” and “banished.” This arouses and draws down the revelation of “the great shofar.”

It is possible to say that even when the revelation of “the great shofar” is drawn down and revealed by a person’s approach of bittul, the shofar can be considered as having been revealed on its own initiative, as reflected by the expression “will be sounded” (yitake, with a kametz under the tof). For when a person sees himself as poor and indigent — that he possesses nothing of his own and everything which he is given is an expression of charity, [his outlook changes]. Although his Divine service draws down revelation, he realizes and senses that this is not a result of his own personal achievements (i.e., [it is not that he has] the power to draw down [G‑dliness],) but [that influence comes] as a result of the kindness of the Holy One, blessed be He.55 Thus it is as if the shofar is being sounded on its own accord, without any arousal from below at all.

It is possible to add [an element of explanation] based on the statements of my revered father-in-law, the Rebbe, (in his maamar entitled ViHayah BaYom HaHu56). [That maamar states that] “the great shofar” will arouse the fundamental Jewish spark that exists in every Jew. It is thus understood that the desire every Jew (even those “lost” and “banished”) will possess to leave the exile and ascend to Jerusalem and prostrate themselves before G‑d, will come because “the great shofar” will arouse the true [and fundamental] desire of the Jews.57

This represents the difference between the redemption from Egypt and the Future Redemption. At the time of the redemption from Egypt, the Jews’ desire to leave the impurity of Egypt and cling to G‑d58 was [prompted] by a revelation from above,59 [as reflected by the verse,]60 “Draw me after You.” At the time of the Future Redemption, by contrast, the desire to leave the exile and come to Jerusalem will be the [natural] desire of the Jews alone. The revelation brought about by “the great shofar” will merely be a catalyst that will enable [this natural] desire to be revealed.

Thus the Jews’ Divine service will stem from their own initiative — the advantage of Rosh HaShanah, man’s own Divine service.61 But for those who are “lost” and “banished” in a literal sense, this Divine service will come after the revelation of “the great shofar” which will arouse man’s true, [inner] will. Drawing down the revelation of “the great shofar,” however, will come from above. Moreover, there is also [a deeper approach] to the sound[ing] of “the great shofar,” [dependent on the Divine service of those on an advanced level,] in which drawing down the revelation of “the great shofar” will also be accomplished through Divine service as explained above.

VIII

On this basis, we can understand the verse: “And it shall be on that day, that a great shofar shall be sounded.” There is a lesson [to be taken from the prophecy] that “the great shofar will be sounded,” [although as above, the verse implies that the shofar] will be sounded on its own initiative, [independent of our Divine service].

We are at the end of the period of exile; only moments are left until “the great shofar will be sounded.” {Moreover, in certain contexts, it can be said that “the great shofar” has already begun to be sounded, as reflected in the maamar [of this title delivered by] my revered father-in-law, the Rebbe.62 This is particularly so, since many years have passed since the publication of that maamar until the present day, and even more so, since we have recently seen that many of those who could have been described as “lost” and as “banished,” heaven forbid, have been aroused to teshuvah by the sounding of “the great shofar.”63}

[The concept that “the great shofar will be sounded” on its own initiative emphasizes] that our Divine service must be characterized by bittul, the awareness and the feeling that all of the effects brought about by one’s Divine service — those involving oneself and those involving others — do not stem from one’s own virtues at all, but rather are endowed to him from above.64

This feeling [that our achievements do not stem from our own virtues, but rather are endowed from above] will not [necessarily] lead to a weakening of one’s efforts. On the contrary, this feeling spurs a person to continue his efforts with even greater power. For when a person’s Divine service is connected with his own personal identity, [of necessity,] it will be limited [according to the nature of that identity]. Even when a person serves G‑d “with all [his] might,”65 [interpreted as referring to a commitment that surpasses his individual identity,] it is still “your might,” [i.e., the transcendence is relative, and does not take the person entirely beyond his individual self].66

When, by contrast, a person senses that the achievements brought about by his Divine service are not the result of his own power, but instead are endowments from G‑d, he transcends his own personal identity and limits entirely. His Divine service is thus entirely unbounded and unrestrained, [and he is capable of overcoming all challenges].67

IX

The maamar entitled ViHayah BaYom HaHu in Likkutei Torah68 explains with regard to the sounding of the shofar on Rosh HaShanah, that although the [Divine energy] is drawn down primarily through the cry that emanates from one’s innermost heart, it is necessary that an actual physical shofar be sounded, for deed possesses the highest [potential]. And this act also causes the revelation of G‑d’s inner will {the sublime shofar69} to be drawn down into the material realm.

From this, we can conclude that similar concepts apply with regard to the sounding of “the great shofar.” All the efforts that have been undertaken until the present are not sufficient and the sounding of “the great shofar” has to be so loud that the entire Jewish people, even those “lost” and “banished” “shall come and bow down to G‑d on the holy mountain in Jerusalem” in the most literal sense. May this happen in the immediate future, led by Mashiach who will lead us upright to our land.