Maamarim Rosh Hashana PDF Print E-mail
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Monday, 30 August 2010 15:46
Maamarim Rosh Hashana.
The process of creation is About Gevuros, but then the Gevuros must be sweetened to reveal Hashem's Melucha in the world. This is the difference between 25 Elul and Rosh Hashana.
Every year Hashem resigns and His kingship renewed not from words alone, but from words accompanied by deeds (of Shofar).
Tekiya (powerful)  Shvurim (breaking power of Tekiya) Terua (Rachamim) Tekia (Hashem's return).
Hayom HaRas Olom 5713.
Maamar Hayom Haras Olom 5713 part one. Maase is the end of lifnei haTzimtzum and Machshava means Atzilus. All year only Sof Maase [Kav] comes into Atzilus, on Rosh Hashana Techilas Maasecha [Ohr Lifnei HaTzimtzum that is the mekor for Olomos and higher] also comes down until Asiya. Machshava is Atzilus [explanation: Koach HaGiluy and not a Livush].
Rosh Hashana we reach Techillas Maasecha (and higher). This manifests in the idea of Is'hapcha that is higher than Is'kafia. The Rebbe explains two levels in Is'hapcha: A. Where the darkness is replaced by light, B. Where the darkness itself shines. This latter idea is the true uniqueness of Rosh hashana.
Lehavin... Ze Hayom Techillas Maasecha 5713.
Chapters 2-3 explain how the Neshama is in the Tzelem and Dimus of G-dliness allowing her to experience one of several levels of Achdus. Sin however, cuts this inspiration source off. Then the Neshama needs Korbonos to draw energy from Tohu to compensate for the wrong.
Questions and answers. Though Korbonos [that the Torah advocates] are higher than Adam, however Neshamos Yisroel are mushrash in Atzmus (HaKadosh Boruch Hu) higher than all. This becomes relevant on Rosh Hashana when all goes back to Atzmus.

Ze Hayom 5714
This typical Rosh Hashana Ma'amar explores the idea of 'Helem'. When all godliness is gone, what is left? God! This is the 'Koach HaHelem of Malchus.  All the revelations from Malchus are added to it in the process of 'Binytan Hamalchus' and when all of that is nistalek (removed) what is left is Helem of malchus, which is the Koach (through blowing Shofar) to reveal Malchus again by rebuilding her.
 A Ma'amar of the Alter Rebbe and the Tzemach tzedek that has not been developed by the later Rabeiim that much, is always full of surprises.
This Ma'amar can be seen as two distinct discussions:
1) How could a Yid appear side by side with Malachim who are prosecuting them on Rosh Hashana itself.We get the koach from the fact that Yidden in this world, deal with (and overcome) the 'Banos' (daughters) of these evil Malachim and reveal 'B'Chul MiOdecha'.
2) The idea that we are given Koach (from the thirteen attributes of mercy) to do the Avoda and are then rewarded with the thirteen attributes on a higher level. This is true in daily Davening and in the yearly journey as well.
להבין ענין ראש השנה תשט"ז
Rosh Hashana has three ideas:
1) Inyan Rosh Hashana- creation
2) Tochen Rosh Hashana- renewal,
3) Mitzvas Rosh Hashana- Shofar
why all of this happens for man, because he is not a mind but a Soul. 
The Human being is the purpose of creation, because he represents an essence. He is אדמה לעליון in the image of God, on three levels:
1)  the reasonable person is אדמה to השתלשלות.
2) רעותא דליבא is אדמה to אין סוף.
3) עצם which is the source of קבלת עול is אדמה to אין סוף לפני הצמצום.
The סילוק on ראש השנה is a more complete departure even than צמצום הראשון and it is healed by אדם, with his קבלת עול reaches עצמות.  
The physical world is apparently independent and goes further to prove the Idea of 1) Atzmus, 2) That He is a Yesh. 
This world only provides 1) היכרח לענין העצמות, and 2) הוראה לענין העצמות.  
זה היום ה'תשי"ז.
This class explains מלכות basically.
It is a relationship based on 1) distance, 2) enhanced by the crowning from the people.
This class explores the additional idea of levels in מלכות:
1) The level of רוממות עצמי
2) The level of רוממות על עם
3) The level of actually ruling.
This class discusses two levels of תקיעת שופר.
One is that of an Eved and is connected to logic [we questioned this and don't understand it fully]
The other is that of a Melech (over whom Hashem is מלך המלכים)  which is higher than logic.
יבחר לנו ה'תשכ"ג. 
The idea of this Possuk according to Chassidus is to link the חצוצרות to the שופר we blow even now.
This means that in addition to the ביטול of שופר there is the  מציאות of the איד as he is  חצי צורה  with Hashem.
Version Two from Beis Midrash Linashim.
וביום שמחתכם ה'תש"מ.
 Malchiyos Zichronos and Shofros exist on the level of speech and action.
Along with the Shofar there is Chatzotzros.
This means Giluyim along with Atzmus.  
זה היום תחילת מעשיך ה'תש"מ.
ערב ראש השנה לתשמ"א 
 Rosh Hashana is not about creation but creation's purpose.
כי חוק לישראל הוא משפט לאלוקי יעקב means רוחניות broken down into two aspects: תורה ומצוות.
However, this Ma'amar makes Rosh Hashana (not so much about Hashem becoming King, but) about the power of the Jewish people to crown Him as King.
We reach even higher (even) than (all גילויים) the ע"ס הגנוזות.
Two Midrashim:
First Midrash: בראשית ברא אלוקים את השמים ואת הארץ the word בראשית means ב' ראשית- תורה ונשמות ישראל.
Second Midrash: אנכי עשיתי ארץ ואדם עלי' בראתי man was created for the ארץ earth itself: the world (the stage) becomes primary in the purpose of the creation.
זה היום תחילת מעשיך ה'תשמ"א. 
 The world was created on the 25th of Elul which is special in so many ways, but we celebrate Rosh Hashana on 1 Tishrei, because of the revealing of G-dliness in the lower worlds.
This is connected primarily to the נשמה,
but the נשמה  needs the body to bring it to this world.
Revealing G-dliness on the level of the material as well.
This is why the judgement is for physical things also on Rosh hashana.          
This is why Rosh Hashana is connected to בנין המלכות.
Four differences between מלכות and the other ספירות in various areas explain it's loftiest of sources and decent to the lowest levels.
All ספירות are renewed from their highest source on Rosh Hashana but only מלכות reveals the source itself.
59. זה היום תחילת מעשיך ה'תשמ"א.
This מאמר has three levels:
1) זה היום תחילת מעשיך this is the idea that when man was created the purpose of the world began. That the purpose is to reveal G-dliness into the world(s).
2)  זכרון ליום ראשון is the idea of חפץ חסד which is Hashem's delight above man's access altogether.
3) bridging זה היון תחילת מעשיך with חפץ חסד as the Jewish Soul is rooted in עצמות above both levels discussed above.
This class talks only of the first two of these three levels, the third level will be discussed in the next class IYH. 
A third level is added in this class.
The fact that on Rosh Hashana both levels (1- זה היום, and 2- חפץ חסד which is beyond man's levels) is because of a third idea which is true on Rosh Hashana: the fact that the source of the jewsish people is in Atzmus, higher than חפץ חסד.
And although חפץ חסד (like everything else) has it's roots in Atzmus, but having roots there is not the same as the Etzem being brought forward, as opposed to the Etzem motivating the creation without this highest of sources being revealed.
A fourth level is added in this class:
The three ideas of: 1) זה היום which is man revealing his purpose, and 2) תחילת מעשיך, revealing the G-dly will that is beyond man, and 3) the fact that Yidden are one with Atzmus; corresponds to the three levels of: מלכיות and זכרונות and שופרות.
In the person's נפש these three levels also exist.
It is the three levels of 1) כחות פנמיים and 2) כחות מקיפים and 3) עצם הנפש.
But there's the fourth level which is not in the person but in the שופר, and only when it is no longer attached to it's living source.
In Avoda this is the ideas of קבלת עול and ביטול and עשי'ה and it corresponds to the Jewsih גוף and physical things beyond the גוף that affect a דירה לו יתברך בתחתונים.
The Rebbe finishes by explaining how worthy we are on Rosh Hashana for all Hasehm's blessings.  
והי' ביום ההוא יתקע בשופר גדול וגו' ה'תשמ"ב.
The Shofar of Moshiach is included in our Pesukim of Shofar because even now we have the Shofar that will be then and it's incredible power top bring Jewish people back. 
The Shofar of now has four aspects: 
1) The Shofar itself, that makes Him a King through our efforts, as opposed to how He was made a King the first time, by His unilateral kindness. 
2) Malchiyos adding Sovev to Mimalei.
3) Zichronos, revealing Sovev itself.
4) Shofros, reveals Ta'anug that perfects all.
Any process that involves more than one step is limited. 
The Shofar of (Rosh Hashana) after Moshiach comes. 
The בנין המלכות won't be in אדנ"י and אלוקים as it is now, but in שם הוי'ה.
Explanation: There is יחידה that shines ion the other names of G-d, and there is יחידה (or:  הוי'ה) as it is במקומה.
This will be revealed in the time sof Moshiach.
How this ties into אהבת ישראל. There are two different explanations for that here.  
  [Erev Rosh Hashana 5742 to 5743] Yom Tov Shel Rosh Hashana 5742/3 
Shabbos has two levels:
1) The delight of Shabbos which happens by itself,
2) The delight of Shabbos which is connected to Avoda.
Rosh hashana is also about delight, but it is higher than both of the aforementioned levels, it reaches the מקור כל התענוגים- the source of all delight.
It actually isn't revealed as pleasure but as fear though it is the source of all delight. 
Rosh Hashana is about renewal. 
Every Mitzva is a 'Chidush' as we create more Keilim and bring forward more Ohr.
Rosh Hashana we  crown Him as king and all the value in all the Mitzvos that will follow depend on this Chidush which is achieved Rosh Hashana by blowing Shofar in a way that is new, 
Why Shabbos we blow only on the Beis HaMiKdash but Torah we say Shofaros everywhere. 
 Adon Olom 5743.
This Ma'amar begins where the last one ends:
In the last Ma'amar the idea was that we affect the  bringing forward of מקור כל התענוגים through blowing Shofar.
Here the argument is put forth that the highest idea is not doing for any kind of pay back or effect but simply to do [create] the will of God and no more.
The Rebbe explains that this is the idea of 1) the simple sound of the Shofar, 2) The simple wordless voice in the משל of the בעל שם טוב for תקיעות, and 3) the משל of ר' לוי יצחק מבאררדיטשאוו of the simple clothing worn by the King and His savior. 
 A king before there is anything to King over
This is from His ability that is  כל יכול.
There is not much explanation of this other than to explain that there are levels (or truths) of godliness that cannot be reached or stimulated from the outside yet Yidden reach the unreachable and this is connected to the idea of His Kingship reaching Him where there is nothing other at all and this we -Jews- bring down onto His world and to all of creation.  
 תקעו בחדש שופר תשמ"ג
 This class revolves around the Paragraph in Siddur: היום הרת עולם היום יעמוד במשפט כל יצורי עולמים אם כבנים אם כעבדים
היום הרת עולם means that today man was not only created but conceived, originally as four separate elements and only afterwards joined together, so the Avoda must involve the ideas of each of the four elements separately and only afterwards as they are joined.
The ideas are: 1) Kabalas Ol Malchus Shamayim, 2) Torah and Mitzvos, 3) Different ideas of Teshuva.
 היום יעמוד Hashem stands us up strongly and erect
במשפט in His mercy.
כל יצורי עולמים through the Jewish people the entire creation is uplifted and nothing is lost.  
 This class explains the Possuk תקעו בחדש שופר in light of the idea of היום הרת עולם.
Bachodesh Shofar means that there needs to be a newness to Avodah.
Tiku means to plant oneself  with a firmness in something.
1) In Torah and Mitzvos
2) In Hashem.
This second idea strengthens us to make Him King based on the principle of עבד מלך מלך. 
Zeh Hayom 5744.
25 Elul vs. Rosh Hashana.
25 Elul: 1) Creation Yesh MeAyin, 2) Braishis, the first or before the first Utterance, 3) Yachid BaOlomo,
4) Emes, 5) Ko is a level of Prophecy.
Rosh Hashana: 1) He hides the Neshama in the physical body, 2) Asiya in His Tzelem.
Rosh Hashaan joins Zeh (Rosh Hashana) into Ko (25 Elul).
Free will of man allows for us to crown Him.
Hashem's choosing us freely.
How this ties into Rosh Hashana. 
Tiku 5744.
A Possuk without RaShI or the Gemara reads quite differently.
We blow when all is new and from Pleasure (Shofar).
But it comes down from there into Bachodesh HaShvii, Biechad Lachodesh and Yom (Zichron) Truah.
Two becomes three (Perhaps: Pshitus, Klal, Pratim):
Tiku Bachodesh: the source of newness that encompasses all.
 Bachodesh HaShvii includse 1) Seventh, 2) Ful, 3) Empowerment.
The three details: 1) BiEchad Lachodesh, 2) Mikra Kodesh and 3) Yom (Zichron) Truah.
In truth Avodah is in Elul, once Rosh Hashana comes, it is really up to Him.
What this means in Avodah.
Tiku Bachodesh Shofar (Rosh Hashana) 5745.
The first class on this Ma'amar is introductory, underscoring what is unusual about it.
1) On Rosh Hashana everything is renewed from Atzmus.
2) It then comes down into the smallest details,
3) Because 'Dira BiTachtonim' is the point of all creation..
This second class on this Ma'amar explores the details of the idea outlined in the first class.
How the idea of the 'chidush' comes down into every detail is seen in: 1) In creation, 2) a Yid, 3) his Avoda (and more).
Two P'sukim, 1) Tiku, 2) Uvachodesh HaShvii are the same two ideas. Thef irst Possuk is the idea of chidush and the second one, the idea of bringing down.
In the Possuk in Chumash itself both ideas re represented.
This is a hemshech to the Rosh Hashana Ma'amar. The discussion here is about the idea of special prayer (connected to Davening with a Minyan or during the ten days of T'shuva when one is equal to an entire Minyan) that Hashem cannot ignore and He must answer kvayachol.
On one level there is only one such higher level, but on another there are many different level of 'special' levels. The resolution to this contradiction is understood based on what we talked about in the Rish hashana Ma'amar, the two ideas of chidush and bringing down. In chidush (and aliya) there is only one level, but in bringing it down there are numerous levels.  
Tiku BaChodesh Shofar 5745.
 The first of two classes on 'Tiku' from Elul 5745.
The Ma’amar explains the need to renew the M'lucha from Atzmus. This is done by Yidden through 'crowning Him'.
The Rebbe argues that the fact that we crown Him and that we use a human Mashal is proof that every Jew has the equivalence of this Ratzon and for a Bayis (at the core our beings) like Hashem wishes to be a King.
The second part of this Ma'amar continues discussing Rosh HaShana's interruption and renewal but adds a few new ideas.
(Much of what was taught and is written here is the understanding of the teacher and subject to debate).
1) since Yidden are the ones making Him King again it must be because they are rooted in Atzmus,
2) The departure of His Kingship is actually the Kingship being raised up a level to be one with Atzmus and when it is renewed it is on a higher level.
3) Accordingly Yidden have a hand not only in the renewal but in the departure itself, because Hashem can only depart because He knows that Yidden will renew His Kingship.
4) Finally Rosh HaShana itself is a day of Simcha, because of Yidden's contribution (though the Kingship over the world is not visible until Sukkos). This is consistent with the Ba'al Shem Tov's original interpretation of the words '... Liyom Chagainu'. 
Vehaya Bayom Hahu Yitaka... 5746.
The middle of the Maamar Vahaya bayom hahu (the beginning and the end will be n the next shiur IYH) deals with the pisgam (from Siddur) Ze HaYom Techillas ma'asecha zikaron LiYom Rishon.
Is our Rosh Hashana higher or lower than the one Hashem inspired in the beginning of time 'Ki Chafetz Chesed Hu'.
Answer: On the 'Teva HaTov LeHaitiv'  level the first one was was higer and now is only 'Zikaron LiYom Rishon', but on the level of  'LiMaasei yadecha Tichsof' what we do now ius higher and it is a Zikaron to the first Rosh Hashana when adam HaRishon crowned Hashem as King.
 Why is the Shofar of Liasid discribed as the 'great Shofar' that no one is identified as the blower, because this returns the Yid whose gone out (even) of Hishtalshelus of Asiya! That he too should be brought back from Ashur and Mitzrayim.
This Rosh Hashana Maamar explains that though all things, including time (and space) itself are renewed from nothingness every second some things, moments and people (Yidden) are special. All these come together to crown Hashem as King on Rosh Hashana.
Shir HaMaalos Mimaamakim 5747.
The Nekuda of Malchus has no Metziyus. It therefore reflects Atzmus. Binyan HaMalchus therefore is revealing Atzmus. 
The Nekuda of Malchus is Atzmus (RaDL"A) and not helem of Hishtalshelus at all. Yet Binyan HaMalchus reveals even RaDL"A- the unrevealable!
Why is kingship so important to Rosh Hashana? It is the only way to "bring" Hashem into our world without changing.
Rosh Hashna is about the world existing, not the ascent and destruction. 
Renewal on Rosh Hashana for the whole year and especially for this month is accomplished through our efforts. The same idea can be demonstrated regarding the events surrounding the Tzemach Tzedek's birth.
Depths of Teshuva.
Ze Hayom Techilas Maasecha 5749.
The connection between 25 ELUL and Rosh Hashana is only one level of service; on a higher level they have no connection.
The Tzemach Tzedek's 220th year started Erev Rosh Hashana- what is the  significance of the number 200?