Ma’amar Arba’ah Rosh Hashanim Heim 5731

The Ma’amar

Translated by

Heschel Greenberg

BS”D

YOM DALED, CHAMISHAH-ASAR BISHVAT, BETWEEN MINCHA AND MAARIV 5731

There are four [days of] Rosh Hashanah: The first of Nissan is the Rosh Hashanah for kings and festivals; the first of Elul is the Rosh Hashanah…; the first of Tishrei is the Rosh Hashanah for years… for saplings and greens; the first of Shevat is the Rosh Hashanah for trees in accordance with the view of the School of Shammai. The School of Hillel, however, says it is on the fifteenth of Shevat.¹ Now it is written, “Israel is G-d’s hallowed potion, His first produce.”² It is also written, “And I will sow her unto Me in the land.”³ From these verses it can be understood that Israel is likened to all things that are sown, which includes vegetables and fruits. Nevertheless, there is something unique about the Rosh Hashanah that is for trees exclusively. A tree represents the highest level within Israel. This can be adduced from the verse, “For a man is like the tree of the field.”⁴ As is known,⁵ the term adam used here is the most exalted appellation amongst the four terms used to describe man: enosh, gever, ish and adam. The Talmud confirms this when it applies the verse, “for a man is a tree in the field” to a Torah scholar.⁶ Consequently, a tree is a symbol of Israel’s connection and unity with Torah. From this we can infer, that the Rosh Hashanah for trees, as well, relates to Israel’s service of Torah study.

To clarify this matter:

It is well known that, in general, all the festivals relate to agricultural events. Pesach occurs, specifically, in aviv, when the [barley] grain ripens, as it says, “Guard the month of aviv,”⁷ and our Sages state, “guard the spring season to insure that it occurs in the month of Nissan.”⁸ (This, indeed, is one of the criteria for instituting a leap year.)

Shavuos is called the “festival of reaping”, and Sukkos is called the “festival of ingathering.” This is all explained elsewhere in several sources.⁹ The reason for this is that, as stated above, Israel is referred to as “His first produce.” This suggests that the festivals serve as the source of blessing for the service of the Jewish people comprising the three rungs, of spring, reaping and ingathering. And this is the purpose of the pilgrimage, as it says, “three times a year all of your males shall see the face of G-d Your G-d.”¹⁰ By making the pilgrimage, one elicits the blessings from the very source of blessings in all areas of the soul’s service.

However, within this there are two general categories:

The three festivals relate to the aspect of Israel which is referred to as His first produce,” “And I will sow them unto Me in the earth. In these verses they are compared to the produce of the field (grain). However, the Rosh Hashanah for trees relates to the aspect of the Jewish people who are likened specifically to trees.

Now, the reason the Jewish people are likened to grain is because their elevation, by design, is preceded by decline. This is analogous to the way grain is grown from a seed placed in the ground etc. This is inherent in the verse, “In the days to come shall Jacob take root, Israel shall blossom and bud and the face of the earth shall be filled with fruitage.”¹¹ This teaches us that the blossoming of Israel shall be preceded by taking root in the earth.

And this is also the meaning of the verse, “And I will sow them unto Me in the earth.”

This also explains the fact that Israel is also called Zerubvel,¹² which is a contraction of two words zera and bavel , “planted in exile.”

However, there are two aspects to this process, alluded to by the name bavel, which means mixed up [implying that there is a combination of two elements.] These two elements correspond to the two Holidays of Pesach and Shavuos:

It is well known that the souls of Israel are divided into two categories: “The seed of man” and “the seed of animal.”¹³ These two elements correspond to the “spring holiday” and the “reaping Holiday.” Pesach, as is well known, is when they would offer an omer measure of barley, which relates to “the seed of animal,” inasmuch as barley is an animal food.

By contrast, the Shavuos Festival of “reaping” involved an offering of the “Two Loaves,” made of wheat, a food for humans. It is therefore related to the “seed of man.”

Now, just as the process of “sowing,” i.e., the descent of the soul into a body, involves going from a “high roof to a deep valley,” similarly, the concept of “sowing”, in terms of our service, refers to the approach of utter self-abnegation and submission.

This is what is meant by the words, “those who sow with tears will gather with joy.”¹⁴ And it is indeed, the basis of all of Judaism; observance of Torah and Mitzvos is not based on understanding and comprehension but is founded on submission to the heavenly yoke, as evidenced by the text of the blessing we recite before performing a mitzvah: “Who has sanctified us with His commandments and commanded us.”

This then is the meaning of “who sows with tears.” Sowing with tears implies he performs the service with submission and self-abnegation. Talmudic expression – Chagigah 5b.

However, the novelty of trees is that when one sows the seeds it produces a tree with fruit,¹⁵ which represents the idea of delight, as is indicated by the verse, “…for the tree was good for eating and desirous for the eyes and pleasant for understanding.”¹⁶ This is the idea of delight, which extends to the entire person when it is fully digested and becomes one’s very blood and flesh.

Hence the distinction of the Rosh Hashanah for trees in contradistinction to all the other festivals is that the approach of “sowing” with submission to the yoke is synthesized with the idea of delight. This concept is discussed at length in Hemshech 5666¹⁷ where it explains that there can be a situation in which even a simple servant whose service is rendered with utter submissiveness can enjoy his work. The delight is not a contradiction to his submissiveness [rather it is because of it, inasmuch as] his delight is not his own; he feels the delight of his master. Indeed, because of this his delight is very powerful.

One can suggest that this connects to that which was discussed earlier that the Rosh Hashanah for trees is related to the service of Torah study (for trees are a metaphor for Torah, exclusively). This is based on the premise that everything is rooted in the Torah including the idea of submission. This accords with a simple understanding of the dynamic of submissiveness. The command to be submissive, to transcend one’s understanding and comprehension, also derives from the Torah.

The rationale for the Torah’s ability to fuse submission with delight is that Torah, while it is “your wisdom and understanding,”¹⁸ is not only understanding and comprehension. On the one hand, it is connected to chochma and binah (as explained elsewhere¹⁹ that the statement that “the Torah preceded the world by alpayim shanah-two thousand years”²⁰ refers to Torah’s association with the Divine attributes of chochma and binah, as it says, “A’laphcha-I will teach you chochma, A’laphcha I will teach you binah”²¹). On the other hand, Torah possesses an element that transcends the source of understanding and comprehension. Concerning this dimension of Torah it is written, “Then I was by Him, hidden from every living eye, and I was daily all delight, playing always before Him.”²² This dimension is reflected in the realm of halacha within Torah. Halacha, indeed, transcends understanding and comprehension.²³ Now, since Torah combines understanding and that which transcends understanding it therefore has the capacity to instill delight into submissiveness.

We can now understand why in the end of Tanya²⁴ where it discusses the effects of Mitzvos it provides two illustrations of Mitzvos: sacrifices and Tefillin. My father, in his notes on Tanya,²⁵ explains:

“Mitzvos comprise the two movements of “ratzo-advance and shov-retreat” (as explained in Likkutei Torah s.v. Zos chukas haTorah, see there). A sacrifice involves the process of elevation and advancing forward (Ratzo), whereas Tefillin extends and retreats downward (Shov). This is supported by the Talmudic statement “Whoever reads the Shema without Tefillin, it is as if he offered a burnt offering without the mincha-flour offering, and a sacrifice without the wine libations.” See also Likkutei Torah in the discourses concerning the libations.”²⁶ One can explain his point:

Just as it is true about Mitzvos in general (that they comprise these two movements²⁷) so too each Mitzvah individually contains both movements of elevation and descent. The part of the Mitzvah that elevates is associated with self-abnegation and submission, as mentioned above. The extension of the energy downward caused by a Mitzvah, however, is the experience of supernal delight.

This is also expressed in the text of the blessing recited before performing a MItzvah: “who has sanctified us and commanded us.” The meaning of sanctification is separating ourselves, and rising upward through self-abnegation and submission. The term “and He has commanded us” implies connection and attachment, which refers to the way Berachos 14b.

the Mitzvah brings the Divine will and [its underlying] supernal delight downward. Indeed, it has the power to bring it down very low; to the physical world, inasmuch as all the Mitzvos involve physical objects (this includes the Mitzvos that are “duties of the heart,” for they too involve the physical organs of the heart and brain, as explained in many sources²⁸).

From all of the above it follows that the ultimate perfect way of performing a Mitzvah is when the submissiveness is fused with delight.

With the above exposition we can understand the significance of the Rosh Hashanah for trees coming after the Rosh Hashanah for festivals and Rosh Hashanah for greens etc. Rosh Hashanah for the festivals is connected to the idea of sowing, which, as discussed above, represents the submissive approach (as explained above that all the Holidays are associated with the produce of the field). The same applies to Rosh Hashanah for greens.

However, after one has this level of service one can go to a higher level: to the Rosh Hashanah for trees; to derive pleasure form this service.

We can now possibly explain why Rosh Hashanah for trees occurs on the 15th of the month (in accordance with the School of Hillel). The 15th day of the month represents perfection, for that is the time when the moon is a full moon.²⁹ This Rosh Hashanah then influences all of the other Rosh Hashanahs, that the approach in all matters represented by them shall be permeated with the delight manifested by Torah.

From all of the above we can derive a practical lesson from the Rosh Hashanah of festivals and the Rosh Hashanah for Trees that can be applied to the current day and age:

The sowing with tears approach is particularly relevant to the present time, known as “the heels of Moshiach.” This is a time when “chutzpah increases,”³⁰ which makes our efforts more difficult and involves tears and self-sacrifice.

However, it says, “Those who sow with tears shall reap with joy,” and “according to the pain is the reward.”³¹ Thus, it follows that from the descent in exile the reaping with joy in the future will be greater and stronger.

Moreover, the very purpose of creation, which is for there to be a dwelling place for G-d in the lowliest of realms, will then be fully realized. And, indeed, it is mostly realized at the end of the period of exile, the period referred to as “the fallen sukkah of David,”³² This period is the “feet” and the “heels” of history and is associated with action.³³ This explains why the primary focus now has to be on action, compelling and submitting ourselves and working within the lowest and lowliest of realms, based on the principle that “the higher something is the lower it descends.”

From this it follows that when we act during this compounded period of exile darkness, it will immediately lead to one’s personal redemption. And when each individual does Teshuvah he will immediately experience his own personal liberation. This then prepares us and becomes the catalyst for the general Redemption (as explained in Iggeres Hakodesh³⁴ that individual redemption is a prelude to the general Redemption).

This accords with the Rambam’s ruling, “that one can tip the scales for oneself and the entire world for merit”³⁵ and “they will do Teshuvah and they will be redeemed, immediately³⁶ (with kindness and compassion) as it says, “and you shall return to G-d your G-d…”³⁷ and G-d will return…”³⁸ “G-d will hold the hands of each and every one of Israel, one by one, and take him out of exile”³⁹ and from the compounded darkness, as it says, “And You will gather the children of Israel, one by one,”⁴⁰ All of this will guarantee that from the sowing with tears there shall be reaping with joy, with joy and gladness with greater strength and intensity, as it says, “Eternal joy shall be on their heads.”⁴¹ At that time, we will also see the ultimate realization of the association of man with the trees of the field. Adam, (the term for man, based on the phrase adameh-I am like the One above) will produce the sweetest of fruits. This is a direct result of the length of exile, which ties in with another distinction between sowing grain and planting a tree: Grain grows in a relatively short period, whereas for a tree to produce fruit it requires a much longer period, of up to 70 years, a full life span, as it says, “A righteous person will blossom like a date palm…”⁴² The planting of trees will produce fruit, including the seven species of fruit for which Israel is praised.

This is a result of the service rendered by the tzadik (“A righteous person (tzadik) will blossom like a date palm…” ).

This can also be tied in with the Rosh Hashanah for Kings, for “all of Israel are the children of kings”⁴³ and moreover, they are even likened to kings (as stated in Tikkunei Zohar⁴⁴). And “all of Israel will leave with outstretched hands”⁴⁵ as is befitting a king. This will occur through David, the Messianic King, as it says, “My servant David shall reign upon them… and be their leader forever,”⁴⁶ with the true and complete Redemption, imminently!

Translated with an introduction and notes by Rabbi Heschel Greenberg, from Ma’amarim of the Rebbe, Volume Two (Jewish Discovery Center).

Footnotes

1. Mishnah, beginning of Tractate Rosh Hashanah. ↩

2. Yirmiyahu 2:3. ↩

3. Hoshea 2:25. ↩

4. Shoftim 20:19. ↩

5. Zohar III:48a. Likkutei Torah, SHir Hashirim 25a-b, Or HaTorah (Vayikra, vol. 4, p. 1048 ff. s.v. v’ish ki yimaret. Sefer HaMaamarim 5629 p. 155 ff. Sefer HaMaamarim 5679 p. 333 ff. ↩

6. Ta’anis 7a. ↩

7. R’ei 16:1. ↩

8. Rosh Hashanah 21a. Rambam, Hilchos Kiddush Hachodesh 4:1.Pesach thus is closely associated with the ripening and reaping of the barley crop. ↩

9. Or Hatorah, Mishpatim p. 1178 ff. Sefer Hamamatim 5734-5735 p. 311 ff. ↩

10. Tisa 34:23. ↩

11. Yeshayahu 27:6. See Torah Or, Shemos p. 53c ff. ↩

12. Or HaTorah, Mishpatim ad loc. Likkutie Torah, beginning of Ba’halosecha. See also, Sefer HaMaamraim 5734-5735 p. 154. ↩

13. Torah Or, beginning of Mishpatim. ↩

14. Tehillim 126:5. See Or HaTorah, ad loc p. 1190 ff. ↩

15. Bereishis 1:12. ↩

16. Bereishis 3:6. ↩

17. S.v. Umikneh Rav and subsequent discourses. ↩

18. Vo’eschanan 4:6. ↩

19. Likkutei Torah, Shir Hashirim 1:d. Sefer HaMaamriam, 5708, p. 273. ↩

20. See Midrash Tehilim 90:4. Bereishis Rabbah 8:2. Tanchuma, Vayeishev 4. See there for cross references. Zohar Ii 49a. ↩

21. Iyov 33:33. Shabbos 104a. ↩

22. Mishlei 8:30. ↩

23. Halacha very often is stated without any reason. Even when there is a reason, the gebre of Halacha is such is that it only provides the law without clarification. This connotes its trans-logical source. ↩

24. 160a. ↩

25. LIkkutei Levi Yitzchak, he’oros l’Tanya (p. 53). ↩

26. Shelach 40a ff. ↩

27. There may be certain Mitzvos which underscore the idea of ratzo and some shov. However, the Rebbe explains here that every Mitzvah contains both elements. ↩

28. Sefer HaMaamarim 5697 p. 215, 282. 5700 p. 112. 5704 p. 214. ↩

29. Zohar I150a. II 215a. 225b. ↩

30. End of Sotah ↩

31. Avos 5:21. ↩

32. Amus 9:11. ↩

33. Iggeres Hakodesh 9 (p. 114a). ↩

34. End of sec. 4. ↩

35. Hilchos Teshuvah I 3:4. ↩

36. Ibid. 7:5. ↩

37. Nitzavim 30:2. ↩

38. Ibid. ↩

39. Rashi ad loc. ↩

40. Yeshayahu 27:12. ↩

41. Ibid 35:10. ↩

42. Tehillim 92:13. Zohar III 16a. See Bechoros 8a. Zohar ad loc. 24a. ↩

43. Shabbos 67a. ↩

44. Introduction (1:b). ↩

45. Beshallach 14:8. ↩

46. Yechezkal 37, 24-25. ↩