Chapter 2

On the surface, describing Rosh HaShanah as “the beginning of Your works” reflects a higher dimension than referring to it as “a remembrance of the first day,” for a remembrance is a mere recollection. However, the superiority of “a remembrance of the first day”

can be understood through an explanation of why the day of Rosh HaShanah is described as “the beginning of Your works.”וְיוּבַן זֶה בְּהַקְדִּים הַבֵּאוּר בָּזֶה שֶׁאוֹמְרִים עַל הַיּוֹם דְּרֹאשׁ הַשָּׁנָה זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ,

There is a well-known question regarding this description and the conception of Rosh HaShanah as the first day of Creation:1דִּידוּעָה הַשְּׁאֵלָה בָּזֶה,

for the world was created on the 25th of Elul.2הֲרֵי בְּכ"ה בֶּאֱלוּל נִבְרָא הָעוֹלָם,

Rosh HaShanah, by contrast, is the anniversary of the creation of Adam, the first man,וְרֹאשׁ הַשָּׁנָה הוּא יוֹם בְּרֹא אָדָם הָרִאשׁוֹן

which took place on the sixth day of Creation.שֶׁהוּא יוֹם וא"ו לְמַעֲשֵׂה בְרֵאשִׁית

True, on this day, Creation was brought to its conclusion and consummation, but seemingly, it was not its beginning.שֶׁבּוֹ הָיָה סוֹף וּגְמַר הַבְּרִיאָה,

Why then is this day described as “the beginning of Your works”?וְאֵיךְ אוֹמְרִים עַל יוֹם זֶה שֶׁהוּא תְּחִלַּת מַעֲשֶׂיךָ.

The explanation of this concept is based on the axiom that the ultimate intent of the creation of the world is for G‑dliness to be revealed within it. Moreover, this does not apply merely to the world as a whole. Instead, the intent is thatוְהַבֵּאוּר בָּזֶה, דְּתַכְלִית הַכַּוָּנָה דִּבְרִיאַת הָעוֹלָם הוּא שֶׁיִהְיֶה בוֹ גִּלּוּי אֱלֹקוּת.

the glory of G‑d be revealed through every individual element of the creation.וְעַד שֶׁעַל יְדֵי כָּל פְּרָט וּפְרָט שֶׁבְּהַבְּרִיאָה יִתְגַּלֶּה כְּבוֹדוֹ שֶׁל הקב"ה,

As our Sages stated (at the conclusion of the tractate of Avos):3 “Everything that the Holy One, blessed be He, created, He created solely for His glory.”כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל (בְּסִיּוּם וְחוֹתָם דְּמַסֶּכֶת אָבוֹת) כָּל מַה שֶּׁבָּרָא הקב"ה בְּעוֹלָמוֹ לֹא בְרָאוֹ אֶלָּא לִכְבוֹדוֹ.

This revelation of G‑dliness is achieved exclusively by means of man’s Divine service.וְגִלּוּי זֶה נַעֲשֶׂה עַל יְדֵי עֲבוֹדַת הָאָדָם.

Therefore, the phrase, “This day is the beginning of Your works” refers to Rosh HaShanahוְלָכֵן אוֹמְרִים עַל הַיּוֹם דְּרֹאשׁ הַשָּׁנָה זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ,

because this purpose – that G‑dliness be revealed in the world – which is the intent of G‑d’s “works,” the entirety of Creation, began on the day of man’s creation.כִּי עִנְיָן זֶה (שֶׁיִּהְיֶה גִּלּוּי אֱלֹקוּת בָּעוֹלָם), שֶׁהוּא הַמְכֻוָּן דְּמַעֲשֶׂיךָ, הֻתְחַל בְּיוֹם בְּרֹא הָאָדָם.

The Hebrew term for “world,” olam (עולם), relates to the term helem (העלם), which means “concealment,” implying that the nature of the world is that G‑dliness is not apparent. The revelation of G‑dliness is dependent on man’s Divine service.

Indeed, for this reason, in his commentary to Rosh HaShanah 16a, Rabbeinu Nissim explains that the phrase “This day is the beginning of Your works” refers to the creation of man.

In addition to the fact that the potential for G‑dliness to be revealed in the world was made possible at that time, i.e., with the creation of man,דְּנוֹסָף לָזֶה שֶׁאָז דַּוְקָא נַעֲשֵׂית הָאֶפְשָׁרוּת שֶׁיִּהְיֶה גִּלּוּי אֱלֹקוּת בָּעוֹלָם,

then, at the time of man’s creation, that purpose was actually fulfilled.נַעֲשָׂה אָז כֵּן גַּם בְּפוֹעַל,

As our Sages state,4 (on the day of his creation) Adam, the first man, declared to all created beings, “Come, let us prostrate ourselves and bow; bend the knee before G‑d, our Maker.”5כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל שֶׁאָדָם הָרִאשׁוֹן (בַּיּוֹם שֶׁנִּבְרָא) הִכְרִיז לְכָל הַבְּרוּאִים בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרַָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ,

And all the created beings responded, saying, “G‑d has reigned. He has garbed Himself in grandeur.”6 Thus, on the very day of his creation, man brought about the recognition of G‑dliness by all creation.וְכֻלָּם עָנוּ וְאָמְרוּ ה' מָלָךְ גֵּאוּת לָבֵשׁ.

It is possible to explain that the phrase, “This day is the beginning of Your works” was chosen to describe Rosh HaShanahוְיֵשׁ לוֹמַר, דְּזֶה שֶׁאוֹמְרִים זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ

(even though, on the surface, Rosh HaShanah is merely the beginning of the fulfillment of the intent of “Your works”),(הֲגַם שֶׁרֹאשׁ הַשָּׁנָה הוּא לִכְאוֹרָה רַק הַתְחָלַת הַמְכֻוָּן דְּמַעֲשֶׂיךָ),

I.e., it is true that man’s creation made it possible for G‑d’s intent in creation to be fulfilled, nevertheless, the actual beginning of creation was beforehand, on the 25th of Elul. Why, then, was it termed the actual beginning of His works?

because the term “works” reflects fulfillment.הוּא, כִּי מַעֲשֶׂה מוֹרֶה עַל הַשְּׁלֵמוּת,

In the human sphere, every potential reaches its fulfillment only when it is expressed in actual deed. Until potential is actualized, it is lacking; its existence is not substantial. It is as if it does not exist.דִּכְמוֹ שֶׁבָּאָדָם הַשְּׁלֵמוּת דְּכָל עִנְיָן הוּא כְּשֶׁבָּא בְּפוֹעַל דַּוְקָא,

So too, in the spiritual realms above –עַל דֶּרֶךְ זֶה הוּא גַם לְמַעְלָה

[Indeed, the focus of the comparison should be reversed.[וְאַדְּרַבָּא,

Generally, when we see entities on this physical plane, knowing that everything has a source in the spiritual realms above, we assume that they must have a spiritual parallel. Our focus, however, is on the entity as it exists on this plane. In truth, however, such a perspective is flawed. The fundamental existence of every entity is in its spiritual source above. It is only that, because it exists above, through a chainlike process of spiritual descent, a parallel entity comes into existence on this physical plane. Since the physical entity derives from that spiritual source, we can learn about that source by analyzing the physical entity from where it derives.7

Similarly, the fact that man on this physical plane feels that the fulfillment of his potential is in actual deed comes as a result of his existence resembling and being derived from the spiritual realms above. מִזֶּה נִשְׁתַּלְשֵׁל כֵּן גַּם בָּאָדָם הַתַּחְתּוֹן,

Indeed, the very name Adam, “man,” comes from the phrase “I resemble the One Above,”8 i.e., our potentials and qualities are a reflection of G‑d’s.]אָדָם אֶדַּמֶּה לְעֶלְיוֹן],

Thus, just as in the human sphere, fulfillment only comes about when potential is actualized, so too,

– the fulfillment of the entire Spiritual Cosmos becomes manifest in the world of Asiyah, and through man’s deeds and actions here below.שֶׁהַשְּׁלֵמוּת דְּכָל סֵדֶר הַהִשְׁתַּלְשְׁלוּת הִיא בַּעֲשִׂיָּ' דַּוְקָא.

On this basis, we can understand the phrase, “This day is the beginning of Your works,”וְזֶהוּ זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ,

for “works” reflects fulfillment.דְּמַעֲשֶׂה מוֹרֶה עַל הַשְּׁלֵמוּת,

Thus, Rosh HaShanah, the day of man’s creation,שֶׁהַיּוֹם דְּרֹאשׁ הַשָּׁנָה יוֹם בְּרֹא אָדָם הָרִאשׁוֹן,

is the beginning of the fulfillment of the Creation. Since deed reflects fulfillment, until the fulfillment of an entity’s purpose is possible, it is as if it does not exist. True, in fact, the world did exist, but since the fulfillment of its purpose was not yet possible, its existence is not significant.הוּא הַתְחָלַת שְׁלֵמוּת הַבְּרִיאָה.

To illustrate this concept by referring to a point of Talmudic law regarding ritual purity:9 The laws of purity apply only to objects that have been completely fashioned. For example, a shapeless piece of metal is not susceptible to ritual impurity until it is made into a useful object. Though the metal obviously exists, with regard to these laws, it cannot be said to have come into being until it has been fashioned into a complete and useful object.10

Certain objects may be thought of as completely fashioned at a number of stages. Animal hides, for example, can be used at one stage as covers or blankets, or they can be further treated and refined and made into clothing.

Imagine that a substance which imparts impurity comes into contact with a hide in a less developed state. Is the hide ritually impure (because it can be used as a cover at this stage), or pure (because it can be further processed into a garment)?

The Mishnah11 rules that the status of the hide is dependent upon its owner. If the owner would be expected to be content with the hide as a cover, the hide is impure. However, if the owner is a tanner who would ordinarily consider the hide to be unfinished at this stage and would be expected to further refine it in order to make a garment, it is pure, because it is not yet a significant entity. Similarly, with regard to the creation of the world, until man’s potential made the revelation of G‑dliness possible, the world’s existence was not significant.

It is possible to say that this is also the reason why here (when describing Rosh HaShanah as “the beginning of Your works”), the terms זה, “this,” and היום, “day,” are used.וְיֵשׁ לוֹמַר דְּזֶהוּ גַּם הַטַּעַם עַל זֶה שֶׁרֹאשׁ הַשָּׁנָה נִקְרָא כָּאן (בְּהֶמְשֵׁךְ לִתְחִלַּת מַעֲשֶׂיךָ) בְּשֵׁם זֶה הַיּוֹם,

The expression “This day” reflects a superlative revelation.דְּזֶה הַיּוֹם הוּא גִלּוּי בְּתַכְלִית

[The term zeh, “this,” indicates revelation, to use our Sages’ words,12 one points with his finger and says “This is it.”[זֶה מוֹרֶה עַל גִּלּוּי כְּמוֹ מַרְאֶה בְּאֶצְבָּעוֹ וְאוֹמֵר זֶה,

In Chassidus,13 the uniqueness of the revelation implied by the term zeh is explained in the context of our Sages’ statement,14 “All the prophets [began] their prophecies with koh (‘so’) [while] Moshe [began] his prophecy with zeh (‘this’).” “So” also implies revelation, but a revelation that is amorphous and undefined. “This,” by contrast, reflects a clearly apparent and revealed state.

The world was created on the 25th (כה) of Elul. Thus, it was associated with the level of koh, i.e., a degree of revelation, but an incomplete one. As reflected by the phrase, Zeh hayom, “This day,” the purpose of Rosh HaShanah, the day of man’s creation, is to draw down the level of zeh. Moreover, ultimately, man’s creation, as implied by the phrase “This day is the beginning of Your works,” is associated with the ultimate revelation15 in the Era of the Resurrection when “It will be said on that day, ‘Behold, this — זה — is our G‑d.’”16

Similarly, the term “day” indicates revelation,17 as it is written,18 “And G‑d called the light, ‘day.’”וְיוֹם מוֹרֶה עַל גִּלּוּי כְּמוֹ שֶׁכָּתוּב וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם,

Thus, Zeh hayom, “This day” (two terms referring to revelation) reflects a superlative revelation.]וְזֶה הַיּוֹם (ב' לְשׁוֹנוֹת שֶׁל גִּלּוּי) הוּא תַּכְלִית הַגִּלּוּי],

The above clarifies the intent of the phrase “This day is the beginning of Your works.”וְזֶהוּ זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ,

Rosh HaShanah is called “the beginning of Your works,”דְּזֶה שֶׁרֹאשׁ הַשָּׁנָה הוּא תְּחִלַּת מַעֲשֶׂיךָ,

i.e., the beginning of the fulfillment of the Creation,הַתְחָלַת שְׁלֵמוּת הַבְּרִיאָה,

because the revelation of G‑dliness began at that time.הוּא שֶׁאָז הִתְחִיל עִנְיַן הַגִּלּוּי

That revelation is alluded to by the phrase Zeh hayom, “This day.”עִנְיַן זֶה הַיּוֹם.

It is explained in Chassidus 19 that zeh refers to the revelation of the mahus, what an entity truly is. Associating Rosh HaShanah with the phrase Zeh hayom, “This day,” implies that Rosh HaShanah (the day of man’s creation) revealed that the mahus of the world created on the 25th of Elul, the dimension of koh, is in truth zeh.20

Summary

The superiority of “a remembrance of the first day” and the resolution of the seeming contradiction between the two phrases, “the beginning of Your works” and “a remembrance of the first day,” can be understood through an explanation of why Rosh HaShanah is described as “the beginning of Your works.” That description requires clarification: The world was created on the 25th of Elul.

Rosh HaShanah, by contrast, commemorates the creation of Adam, the first man, which took place on the sixth day of the Creation. True, it represents the conclusion and the consummation of the Creation, but seemingly, not its beginning.

In resolution, the ultimate intent of Creation is that G‑dliness be revealed within it. This revelation of G‑dliness is achieved by man’s Divine service. Therefore, the phrase, “This day is the beginning of Your works” refers to Rosh HaShanah because this purpose – the revelation of G‑dliness in the world – began on the day of man’s creation. At the time of man’s creation, that purpose was actually fulfilled. As our Sages state, on the day he was created, Adam declared to all created beings, “Come, let us prostrate ourselves and bow; bend the knee before G‑d, our Maker.”

Even though, on the surface, Rosh HaShanah is merely the beginning of the fulfillment of the intent of “Your works,” it can be described as “the beginning of Your works,” because the term “works” reflects fulfillment. In the human sphere, every potential reaches fulfillment only when it is expressed in actual deed. Similarly, the fulfillment of the entire Spiritual Cosmos becomes manifest when its intent is expressed through man’s deeds and actions.

The term “This day” reflects a superlative revelation, because both terms “this” and “day” are associated with revelation. Thus, “This day is the beginning of Your works” implies that Rosh HaShanah makes possible the revelation and the consummation of G‑d’s intent in Creation.

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Footnotes

Likkutei Torah, Devarim, p. 47c; Maamarei Admur HaEmtza’i, Devarim, Vol. 3, p. 840; Or HaTorah, Devarim, Vol. 3, p. 1254; the maamar entitled VeHaInyan… Zeh HaYom (Sefer HaMaamarim 5654, p. 13); the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, p. 20; the maamar entitled Zeh HaYom, 5669; the series of maamarim beginning Rosh HaShanah, 5695 (Sefer HaMaamarim Kuntreisim, Vol. 2, p. 318b), the maamar entitled Zeh HaYom, 5704, et al.

Vayikra Rabbah, sec. 29:1; Pesikta DeRav Kahana, pesikta 23; Yalkut Shimoni, Bamidbar, sec. 782, commenting on Bamidbar 29:1; Tosafos, s.v., litekufos, Rosh HaShanah 8a; see Pirkei DeRabbi Eliezer, the beginning of ch. 8 and the notes of Rav David Luria.

Avos 6:11. It is worth noting that this chapter is studied on the Shabbos before Rosh HaShanah.

Zohar, Vol. I, p. 221b; Vol. III, p. 107b; Tikkunei Zohar, tikkun 56 (p. 90b). See Or HaTorah, Shmos, p. 236ff.

Tehillim 95:6.

Ibid. 93:1; Pirkei DeRabbi Eliezer, ch. 11; cited in the series of maamarim cited above (Sefer HaMaamarim Kuntreisim, Vol. 2, p. 301b). Since this took place on the sixth day of Creation, in commemoration of this acknowledgment, this psalm was instituted as the “psalm of the day” for Friday.

Sichos Rosh HaShanah, 5741, published in Likkutei Sichos, Vol. 19, pp. 287-288.
Nevertheless, it must be emphasized that the entire purpose of the existence of the spiritual realms above is for the sake of this world, as alluded to by the Mishnah’s adage (Avos 2:1): “Know what is above you,” interpreted by the Maggid (Or Torah, sec. 480 in the Kehos printings) and the Alter Rebbe (cited in HaYom Yom, entry for 13 Iyar) as meaning, “Know that what is Above,” in the higher realms, “is from you” – dependent upon man’s Divine service and existing for that purpose (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 144).

Asarah Maamaros, Vol. 2, sec. 33 (p. 193b); Shelah, pp. 3a, 20b, 301b, et al.; Maamarei Admur HaEmtza’i, Devarim, Vol. 1, p. 122.

See Sichos Erev Rosh HaShanah, 5733.

10.

See Rambam, Hilchos Kelim 5:1.

11.

Kelim 26:7-8.

12.

Shmos Rabbah, the end of ch. 23, the end of Tractate Taanis and Rashi’s commentary there; see also Rashi’s commentary to Shmos 15:2. These sources describe the revelation at the Splitting of the Sea of Reeds and the revelation in the Era of the Resurrection, i.e., consummate levels of revelation.

13.

The maamar entitled Zeh HaYom, 5669 (Sefer HaMaamarim 5669, p. 5). In connection with this subject, in the maamarim associated with Rosh HaShanah, Or HaTorah, Devarim, Vol. 3, p. 1432, the maamar entitled Vayidaber Moshe is cited (Or HaTorah, Bamidbar, Vol. 4, p. 1282).

14.

Sifri, Rashi, to Bamidbar 30:2.

15.

Or HaTorah, Devarim, Vol. 3, p. 1434.

16.

Yeshayahu 25:9.

17.

See Sefer HaMaamarim 5669, loc. cit.

18.

Bereishis 1:5; see Torah Or, p. 14a; Sefer HaMaamarim 5708, p. 118.

19.

Likkutei Torah, Devarim, p. 47b-c; the beginning of Sefer HaMaamarim 5669.