By the Grace of G‑d
Erev Shabbos-Kodesh1,
Weekly Sedra: “When you come into the land”2
Erev3 Chai-Elul,4 5743
Brooklyn, N.Y.

To the Sons and Daughters of
Our People Israel, Everywhere
G‑d bless you all!
Greeting and Blessing:

The last twelve days5 of the year, from Chai (18) Elul to Rosh Hashanah, are especially dedicated to self-appraisal6 regarding all the twelve months of the outgoing year, each day corresponding to a month; as well as to a more intensive preparation for the New Year— may it bring goodness and blessing to all of us and to all our people Israel.

This calls for, first of all, deeper contemplation on the significance of Rosh Hashanah and its teachings.

The first, and general, point of Rosh Hashanah is that it is the day of “Coronation”7 of the Creator of the universe (—”that8you make Me King over you”), which goes with our acceptance of the “yoke” of His Kingship, and immediately thereupon taking on the “yoke” of the Mitzvos9—the commandments of the King of our Jewish people, the King of the universe (—”Accept My Decrees!”).10

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In addition to the general lessons of Rosh Hashanah, to be implemented in actual practice, since “the essential thing is the deed,”11 there are to be derived each year particular instructions from the specific occurrence of the Festival in point of time: the days of the week, the weekly Sedra, etc.

This year Rosh Hashanah occurs on Thursday and Friday (erev-Shabbos), thus leading straight into the holy Shabbos day.

This occurrence underscores the point that the “Coronation,” and the acceptance of the Mitzvos, which Jews reaffirm and proclaim loudly in prayer and by the sound of the Shofar,12 etc., taking upon themselves to carry it all out in actual deed in each and all the days of the year, have to be expressed (as in the case of Shabbos-Kodesh) in a manner that embraces all aspects of the everyday conduct in every detail, and transforms them all, including inyonei r’shus (non-obligatory aspects), into Kedusha and Mitzva—hallowed acts and precepts.

In simple terms13 it means that all activities (actions, words, thought) of the daily life—including also eating,14 drinking, sleeping, etc. wherein, at first glance,15 Jews are not distinguished from gentiles—have to be “elevated” into the realm of holiness and Mitzva in the way these activities are elevated during the holy days of Shabbos to the level of the Mitzva of Oneg Shabbos16 and Kedushas Shabbos.

The said sublimation of inyonei r’shus into inyonei kedusha is accomplished when these acts are done l’Shem Shamayim17 (for the sake of Heaven) as part of one’s overall duty to serve G‑d (—”I was created to serve my Maker”),18 and, moreover, in the higher19 and more complete form of “Know Him in all your ways,” including the dissemination of G‑dliness on earth, and making this material, even coarse, world a fitting (refined and hallowed) abode for the Divine Presence.

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More explicitly: Human conduct in accordance with the Will of the Creator comprises two courses20 of action: to do21 what is permissible and obligatory, and not to do what is prohibited.

For instance: To eat and drink is an everyday need in response to hunger and thirst. Jews consecrate even these natural requirements by observing the dietary laws, and reciting Blessings and Grace. On Shabbos, however, they are elevated to the special dimension of “serving my Creator” by doing them as a Mitzva of Oneg-Shabbos.

A person’s occupation during the week (be it plowing22 and sowing, or conducting a business,23 and the like) is a necessity to support oneself and one’s family. Comes the Shabbos, his connection with his source of income assumes a new dimension of not doing—in compliance with the Divine commandment, “You24 shall not do any work on Shabbos”; his not doing thus becomes a part of his overall Divine service (“to serve my Maker”). This service through abstention is even more conspicuously emphasized by the fact that not only is it strictly forbidden for a Jew to do any of the 39 kinds of work, or any of their ramifications, but one must abstain from any mundane activity, or even talk,25 that would intrude upon the holiness of Shabbos.

Hence, since Rosh Hashanah occurs this year on Thursday and Friday, thus leading straight into Shabbos, there is added emphasis that the Coronation and the acceptance of the Mitzvos—which Jews reaffirm every year on Rosh Hashanah, and which sets the form and scope of the Jew’s daily conduct throughout the year—embraces the totality of the everyday life, also the inyonei r’shus, in both realms of do and don’t, with a strong resolve to elevate all these aspects to the level of Mitzva and Kedusha.

And reflecting on the great privilege of being able “to serve my Maker,” particularly with such total dedication, must evoke profound feeling of joy and spiritual gratification, similar to the feeling of “Oneg Shabbos.”

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May G‑d grant that the above introspection and the consequent resolutions to be implemented in actual practice be carried out each and everyday of the coming year, in the fullest measure,26 especially as the new year is a Shana shleima,27 a complete year, also in terms of an intercalated (additional Adar) month.

Moreover, inasmuch as Shabbos is “the source28 of blessings for all days of the week,” may it bring additional Divine blessings and strength to carry out all the above, and in the fullest measure—

That the influence of the “Head” (Rosh)29 of the Year should be felt in all the “limbs”—days, weeks, and months—of the year, just as the head contains the most important senses and nerves that control and direct all parts of the body to ensure that they function properly.

May this influence, indeed, be felt to the degree of stimulating conduct “to serve my Maker” in the fullest measure; thereby bringing about the fulfillment of the Creator’s Will, request and expectation: “I said30 (expected) that you are G‑dly; angels31 all of you.”

And all the good resolutions will increase still further G‑d’s blessings, especially the special Rosh Hashanah blessing that G‑d will accept with grace and mercy—the “Coronation,” and the prayers, and the sounds of the Shofar offered by all Jews, and will inscribe each and everyone for a good and sweet year, materially and spiritually,

Especially the blessing for which “we hope every day”—the true and complete Geulo through Moshiach Tzedkeinu.

With esteem and with blessing for
a Kesivo vachasimo toivo
and with Hatzlocho—

/Signed: Menachem Schneerson/