1. This year is a Sabbatical year, a year which is “a Shabbos unto G-d.” Likewise, Rosh Hashanah falls on Shabbos, which is significant. The literal meaning of the words “Rosh Hashanah” is “head of the year.” Just as the life force for all the limbs of the body is drawn from the head and the head controls all the limbs, similarly the life force for the entire year is drawn from Rosh Hashanah, and the day of Rosh Hashanah controls the outcome of all the days of the year that follow.[1] Therefore, this year shares a particular connection with Shabbos.

This relationship with Shabbos is also emphasized by the second day of Rosh Hashanah. In general, the two days of Rosh Hashanah are considered as one long day, although that long day is divided into two twenty-four-hour periods.[2] Since the first day of Rosh Hashanah falls on Shabbos, the second day also has a connection with Shabbos. Furthermore, the second day has an even deeper relationship with Shabbos. That relationship began with the very first Rosh Hashanah. Rosh Hashanah marks the anniversary of man’s creation, which took place on the sixth day. The following day (the second day of Rosh Hashanah) was Shabbos. Since the celebration of the festivals each year is a repetition[3] of the spiritual influences expressed on the very first festival, it follows that each year the second day of Rosh Hashanah has a connection with Shabbos.[4]

Thus it is understandable that the entire service of Rosh Hashanah must be carried out in a Shabbos-like manner — through pleasure and through resting. From the verse, “And on the day of your rejoicing,[5] on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings... and they shall be a remembrance for you before your G-d,” the Sifri learns that three sets of verses (and also three forms of service) must be fulfilled on Rosh Hashanah: Malchius (which deals with the acceptance of G-d as King), Zichronos (which deals with the remembrance of the covenant between G-d and the Jews), Shofros (which deals with the sounding of the Shofar). This year these types of service must be carried out in the spirit of Shabbos. Then Rosh Hashanah will influence the entire nature of the year so that all matters will be undertaken in a spirit of rest, joy, and pleasure.[6] This is particularly true since the entire year is a Shemitah year, a year that is “a Shabbos unto G-d.”

May this joy “break down barriers” — the barriers of Golus — and may the true and complete redemption come. Then our fulfillment of Mitzvos will reach its highest level, and they will be carried out “according to Your will.” A reflection of that redemption must be seen now in the last days of Golus. We must carry out a service that parallels in a spiritual sense the revelations that are to come then. This service is expressed in the verse from the Rosh Hashanah prayer: “This day is the beginning of Your works.” The expression, “Your works” refers to this physical world, the lowest world on the ladder of spiritual progression. “The beginning” alludes to G-d’s will and pleasure, the highest levels of spiritual progression.[7] “The beginning” the highest spiritual powers must be brought into contact with this physical world. This occurs on Rosh Hashanah. Then, the deepest G-dly powers are aroused and revealed in this world in blessings of children, health, and sustenance in a manner which can be openly perceived.

May this actually come about. May we see the future redemption.[8] May G-d’s great generosity be revealed. The revelation will come through our expression of generosity in a physical sense through giving Tzedakah.[9] Since this year begins on Shabbos — “the day of rejoicing,” in the words of the Sifri — it will be a year of joy and happiness and we will all be immediately inscribed and sealed for a long and a good life with open and revealed good.

2. It is proper to mention again the importance of helping everyone meet his holiday needs. This principle is derived from the verse in Nechemia (8:10) “Eat sumptuously, and drink sweet beverages, and send portions to those for whom nothing is prepared.”[10] Even though efforts were surely made to meet everyone’s Rosh Hashanah needs, other holidays remain in Tishrei and they must also be celebrated fully. Furthermore, the service of Rosh Hashanah elevated every Jew to a higher spiritual level. In Torah, the body must always follow the soul. If a Jew became spiritually higher, his physical needs may also have increased. Therefore, it is necessary to provide him with more. In this vein, it is proper to encourage efforts to insure that all Jews can celebrate Erev Yom Kippur; Motzaei Yom Kippur; Sukkos, the season of our rejoicing; Shemini Atzeres; and Simchas Torah “by eating sumptuously and drinking sweet beverages.” May the efforts be carried out with “good will” and may they arouse “good will” from G-d.

   

Notes:

1. (Back to text) Since on Rosh Hashanah all Jews stand on a level of “Your nation are all righteous,” each one is immediately inscribed in the book of Tzaddikim for a good life with open and revealed good which will be drawn down throughout the entire year.

2. (Back to text) On the verse, “And in your ‘heads of the month,”‘ the Talmud asks (at the time when months were sanctified by witnesses), “which month has two ‘heads’? And answers the month of Tishrei has two heads: one for Rosh Hashanah as head of the year and one for Rosh Chodesh as head of the month.”

3. (Back to text) However, there is potential for additional growth in each new year.

4. (Back to text) The Previous Rebbe explained that certain Chassidim, from the 25th of Elul (the day of the creation of the world) and on, would read the portion of the story of creation connected with that day. According to this custom, the portion of “Vayechulu” that speaks about Shabbos is read on the second day of Rosh Hashanah. Since our Torah study must not be allowed to remain merely an intellectual discipline but rather must become an active, living aspect of our lives, it follows that this behavior on the second day of Rosh Hashanah also was connected to Shabbos.

5. (Back to text) The Sifri interprets this phrase as a reference to Shabbos.

6. (Back to text) There are two aspects of pleasure connected with Shabbos: 1) the pleasure that a Jew brings about through his service, as the prophet Isaiah proclaims, “And you shall declare the Shabbos a delight:” and 2) the pleasure that is drawn down from above as we recite in our Shabbos prayers, “All will be satisfied and delight with Your goodness.” This pleasure is not dependent on a Jew’s service, rather it is always there because of G-d’s generosity.

7. (Back to text) In Chassidic texts, it is explained that each quality — will and pleasure — possesses advantages the other lacks.

8. (Back to text) The future redemption is connected with the service of Teshuvah, as the Zohar comments, “Mashiach will bring Tzaddikim to Teshuvah.” The quality of Teshuvah referred to is “the higher level of Teshuvah, a quality that involves joy.” Likewise, this level of Teshuvah is expressed through Torah study, as mentioned in Iggeres HaTeshuvah. (This connection to Torah study again points to the concept of Shabbos and the Sabbatical year when Torah study is stressed. There is a unique connection between Torah study and a year when Rosh Hashanah falls on Shabbos. Even though we don’t blow the Shofar on Shabbos, we still read the Torah verses connected with Shofar blowing, thus, emphasizing the great power of Torah study.

9. (Back to text) A story of the Tzemach Tzedek communicates this point. Once the Tzemach Tzedek stood prepared for prayer (he had even donned his Tallis) when suddenly he recalled a Jew who had approached him for a loan. He quickly took off his Tallis, went out into the street to look for that Jew to give him the loan. When he returned, he received a vision of the Alter Rebbe (as a reward for this meritorious act).

10. (Back to text) The verse specifically refers to Rosh Hashanah. Since the Alter Rebbe explicitly quotes the first part of the verse (the command to feast) in the Shulchan Aruch, making it a Torah (law), it follows that we are obligated to fulfill the latter portion of the verse (sending food to others) as well.