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There is an intrinsic connection between the Psalm, "The L-rd is king. He has clothed Himself with grandeur," the "Psalm of the day" recited on Friday and Rosh HaShanah. This holiday is also associated with the concept of kingship as implied by our Sages' statement: "The Holy One, Blessed be He, states: 'Recite verses of kingship before Me to make Me King over you.' "[260]

The connection is further developed by Pirkei D'Rabbi Eliezer which states that this Psalm was recited by Adam on the day of his creation (also, a Friday) when he accepted Him as King over the entire creation. This is also alluded to in the Psalm, Lechu Neraninah, which relates how Adam approached all the creations, telling them, "Come, let us bow down and prostate ourselves before the L-rd, our Maker." Each year, on Rosh HaShanah, this sequence is reenacted and G-d's attribute of kingship is drawn down.

One may ask: G-d's attribute of kingship transcends the entire creation. If so, why is it drawn down on the sixth day? What connection does it have with the sixth day?

The concept can be explained as follows: As mentioned above, the sixth day is associated with the creation of man. This is intrinsically connected with the attribute of kingship because kingship can be exercised only over others. When a person is alone, he has no opportunity to exercise this quality. Therefore, the will to rule is aroused by others. Accordingly, in order to arouse G-d's will to rule, it is necessary for others, i.e., the Jews, souls as they are enclothed in bodies within this material world, to exist. Nevertheless, this kingship can be drawn down only by the Jewish people because "the Holy One, Blessed be He, and Israel are one."[261]

In regard to this service, all Jews are equal. There is an essential point of soul which is shared by all Jews without distinction. Hence, each Jew has the potential to draw down G-d's kingship.

Though G-d's kingship is drawn down by the Jewish people, it is extended over the entire world. Indeed, the existence of the entire world is dependent on the Jewish people. The Rambam writes, "All existence came into being from the truth of His Being." Since the Jews are associated with "the truth of His Being," they are able to draw down a reflection of the quality of true existence into the world at large.

This is also the connotation of the verse, "The L-rd is king. He has clothed Himself with grandeur." "The L-rd is king" reflects G-d's essential kingship. "He clothes Himself in grandeur" reflects the extension of that kingship into the world at large. Both these qualities are revealed by the Jewish people.

The concluding words of that Psalm, l'orech yamim ("forever"), refers to the perpetuation of the connection throughout every aspect of existence and throughout the entire continuum of time. It also alludes to Achris HaYomim, the Messianic Age.

The Jews' crowning of G-d as king on Rosh HaShanah places them in a position of authority over the entire world. The entire world must thank the Jews for their very existence. This is also reflected in the judgment on Rosh HaShanah which, as the Hagahos Maimoni states, concerns primarily material affairs. Since the Jews maintain the existence of the material world through their service, they are written down and inscribed for a good year, receiving an abundance of material benefits.

The above can also be associated with this week's Torah portion, Parshas Nitzavim which begins, "Today, you are all standing..." "Today" refers to Rosh HaShanah. On this day, the Jews are all "standing"[262] in a single unified service, crowning G-d as king. This service unites all the elements of the Jewish people, the ten categories whose mention follows in the Torah. This indicates that they are associated with the drawing down of G-d's kingship not only by virtue of the essence of their souls, but also because of their particular qualities.

The Jews' service in drawing down G-d's kingship which transcends all limitation is also connected to the present year, ê"ÄÖÜ, a year connected with the concept of release; i.e., G-d will release all the debts owed to him by the Jewish people. On the earthly plane, when a person releases a debt, he may not do so in a condescending manner. On the contrary, he must elevate the debtor's feelings. Surely, this applies in regard to G-d.

This is made possible through the influence of ç"ÄÖÜ, a year of happiness and rejoicing which breaks through all barriers. Similarly, it will serve as a preparation for É"ÖÜ, a year of miracles.

The revelation of the above will be hastened by the distribution of money to be given to tzedakah. May this motivate everyone to make resolutions to give and abundance of tzedakah himself[263] and may G-d grant the wherewithal to enable each person to fulfill these resolutions. Then, all boundaries and limitations will be negated and we will proceed to the Messianic redemption immediately.

   

Notes:

260. (Back to text) Although this Psalm was recited by the Levites in connection with the morning service, it also shares a connection with the present moments, the beginning of Friday.

261. (Back to text) The latter point is also alluded to in the statement of our Sages, "Recite verses of kingship before Me to make Me king over you;" i.e., G-d's kingship is manifest "over you," the Jewish people.

262. (Back to text) In Likkutei Torah, it is explained that the word Nitzav, "standing," is associated with the kingship as implied by the expression found in the Bible, Nitzav Melech. The Jews' standing on Rosh HaShanah has the strength of a king.

263. (Back to text) Though only one dollar will be given to each person, this should not be seen as a limitation. It is impossible to give an unlimited amount. Thus, giving two or three dollars would be a limited act. One is the source for all numbers and thus, symbolizes an unlimited quality.