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LIKKUTEI SICHOS
SELECTIONS FROM
ืืืืฆืจืืช
I N S I G H T S I N T O T H E H O L I D A Y S
B Y T H E L U B A V I T C H E R R E B B E
ROSH HASHANAH ืจืืฉ ืืฉื ื
E x C E R p T f R O m
ืืืืฆืจืืช
ืืงืืื ืฉืืืืชS E L E C T I O N S f R O m
LIKKUTEI SICHOS
___Translated and Annotated by
Rabbi Eliyahu Touger and Rabbi Sholom Ber Wineberg
โข
ืจืืฉ ืืฉื ื-ื' ืชืฉืจืR O S H H A S H A N A H - V A V T I S H R E I
ื ืืคืก ืืขืืืื ื ืฉืืืช ืืืจืื ื ืืจืฆืืื ืืช ืจ' ืืฆืืง ืืื ืืื ืืื ืข"ื
ืจ' ืงืืื ืฉืืืื ืื ืจ' ืืขืงื ืืจืื ืืจืืกืื ืข"ื ืืืืื ืืื ืื ืืช ืจ' ืืืืืืจื ืืฉืจื ืืจืืกืื ืข"ื
ืข"ืืืขืงื ืืจืื ืื ื ืืื ืฉืืืื
sDedicated in loving memory of
Herzliya bas Yitzchak & Menucha Harriet Roslyn Cohen
Kalman Shmuel ben Yaakov & Rachel Carl Samuel Grossman
Golda Mindel bas Edward & Sarah Kathryn Grossman
of blessed memory
sDevoted parents and exceptionally proud
grandparents and great-grandparents They left a legacy of care and concern, joy and laughter.
May their memory be a blessing for their families
Yaakov & Karen CohenPotomac, Maryland
3 ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S
ROSH HASHANAH-VAV TISHREI | *ืจืืฉ ืืฉื ื-ื' ืชืฉืจืLIKKUTEI SICHOS, VOLUME 19, P. 291FF.
Adapted from a sichah delivered on the second day of Rosh HaShanah, 5736 (1975)
Introduction
What do we pray for on Rosh HaShanah?
We all know it is the Day of Judgment and each one of us wants to be blessed for a good and sweet year in a simple sense. Nevertheless, we also realize that something
much more encompassing and more significant than our own selves is happening on this day, something whose weight and import make our personal wants and desires pale in comparison and seem petty. Yet, there is the fear of missing out. If we do not make our requests on the day when it is decided โwho shall be {granted} tranquility and who will {be compelled to} wander,โ1 when will we make them?!
The Rebbe focuses on this inner conflict in the sichah that follows. Using the story of Chanahโs prayer described in the Haftarah as a starting point, he draws our attention to the larger picture, to what Rosh HaShanah really involves โ crowning G-d as King over all existence โ and he explains how G-dโs sovereignty is all-encompassing, including all the details of our own personal lives.
This understanding enables us to redefine why we are making requests on Rosh HaShanah. We are not asking for ourselves; we are asking for G-dโs blessings so that we can do our part in making His sovereignty manifest over all creation.
After giving that explanation, the Rebbe acknowledges that most of us cannot consciously identify with such a lofty intent. On the contrary, when we are honest with ourselves, we must ad-mit that we are making our requests because we feel that we want and need what we are asking for.
In resolution, the Rebbe explains that our prayers are two-tiered. There is what we desire in a simple sense and, deep inside our sub-conscious, there is what the soul really desires. Funda-mentally, there is no dichotomy between the two. On Rosh HaShanah, when we pray that G-d fulfill our physical and spiritual needs, externally it appears that what motivates us is our per-sonal desire for children, health, sustenance, or other concerns connected with our own selves. However, the inner truth that is arousing the outpouring of our souls is the desire to fulfill G-dโs desire for us to fashion a dwelling for Him from these material entities.
The Haftarah also gives us a paradigm through which we can align these two dimensions of our prayers. By describing the dialogue between Eli the kohen and Chanah, it prompts each of us to examine what is truly motivating our prayers. Genuinely facing ourselves and probing our sincerity in the same way that Eli questioned Chanah, motivates us to โ like Chanah โ โpour out our souls before G-d,โ2 to have our requests charged with our soulsโ innermost energies. As a result, โthe G-d of Israel will grant the requestโฆ asked of Him,โ3 providing us with revealed and apparent good, abundant blessings for our children, health, and sustenance, including the greatest blessing, the imminent arrival of Mashiach.
1. The Unasaneh Tokef prayer in the Musaf Service of Rosh HaShanah.
2. I Shmuel 1:15. 3. Ibid. 1:17.
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 4
ืื ืืื ื. ืืื ืืขืจ ืืคืืืจื ืคืื ืขืจืฉืืืื(ื ืฉ ืกืคืจ ืช ืืื )ืช ื ื ืืฉ ืจืืฉ ืช ืืฉ ื, ืื ืืืขืื ืืขืจืฆืืืื ืืืขืจื ืคืจืืขืจ ืื ืืื, ืชืืื ืืขืจ ืืืืก ืืืงื ื, ืืขืจื ืื, ืืื ืืืืื"ื, ืืื ื "ืืืื ืืื ืืื ืฉ ืืื )ืืืืขื ืืืง ื ืคื ืช ืืืจ ืืืจื ื(, ืืื ืื ื ืคืงื ืืขืืืืจื ืืื ื ืืื ื ืฉ ื ื
ืืื. ืืืื ืื โ ืฉ
ืืืคืืืจื ืงืจืืืช ืคืื ืื ืืื ืืขืจ ืื ืืืข ืืคืืืจืืช, ืืื โ ืขื ืื, ืืื ื ืื ืืฉืื ืืืจืืื* ืจื ืืื ืงืจืืืช ืืชืืจืื, ืื ืื ืืคืืขืจื ืขื ืืขืจืคืื ืืื ืืื ื ืื โืืื ืืืื ื ืคืื ืขืืืื ืืขืจ ืืื ืืืจืื
ืช ืืื ืืื ืืขื ืื. ื ืืขื ืฉ
ื ืค ืขื ืืฃ ืขื ืื ื ื: ื ืืืื ืืืื ืืื ืื ืืืื ืืขื ืคืืจืืืืก ืืขื ืืขืจ ืื ื ืื ืืืืืื ืืื ื ื ืืฉ ืจืืฉ ื ืืคืืืจื โ ื ืื ืืฉ ืจืืฉ ื ืืขืืืืจื ื ืคืงื ืืื ื ื ื ืืคืืืจื ืื ืขืจ ืื ืื ืืืืื ื ืคืื ืขืืืื ืืขืจ ืืื ืืืจืืืช ื ืืืื ื ืืื ื ื ื )ืืื ืืืื ื ืจืืฉ ืืฉ ืืืื ื
ืืืื(; ืืืจืืืช ื
ืืืืก "ืขืืืื" ืื ืื ืืื ืืืื ืืื ืืืืก โ ื ืื ืงืืืช ืค ืฆื ืจืืื ืืขื ืืื
A Womanโs Prayer
1. The Haftarah from the first day of Rosh HaShanah, taken from the beginning of the Book of Shmuel,1 tells the story of Chanah,2 the wife of Elkanah, relating that initially, โChanah was childless.โ3 Afterwards, because of her sin-cere prayers in the Sanctuary at Shiloh, she was blessed with a son, the Prophet Shmuel.
The intent of the Haftaros recited on the fes-tivals, like all the Haftaros, is similar to that of the Torah reading,4 which is, as the name Torah implies,5 to provide instruction โ that the Jews should derive guidance from it for their Divine service on that particular Shabbos or festival. Similarly, in the case at hand, the reason this Haftarah is read on Rosh HaShanah6 is because Chanah was specifically remembered for Divine blessing on that day7 and, as a result, she con-ceived. Nevertheless, the Haftarah is not merely a historical narrative and contains many direc-tives for a Jewโs conduct on Rosh HaShanah, and also it contains several all-encompassing direc-tives that apply throughout the year.8
The spiritual service that caused Divine be-neficence to be visited upon Chanah โ which
1. Megillah 31a states that the story of Chanah is read as the Haftarah of Rosh HaShanah. See the Tur, the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 584:2), and the Alter Rebbeโs Shulchan Aruch 584:7.
2. Chanah is also the name of the Rebbeโs mother, Rebbitzen Chanah Shneerson. She passed away during the afternoon of Shabbos Teshuvah,
Vav (the sixth of) Tishrei, 5725. This sichah was originally published in connection with her yahrzeit.
3. I Shmuel 1:2.
4. The reason is that initially the reading of the Haftarah was instituted in place of the reading of the Torah (Rav David Avudraham, Shabbos Morning Prayers, et al).
5. Zohar, Vol. III, p. 53b, et al.
6. Rashi, Rabbeinu Nissim, on Megillah, loc. cit.; the Alter Rebbeโs Shulchan Aruch, loc. cit.
7. Rosh HaShanah 11a; note the sources there.
8. As our Sages state (Berachos 31a), โSo many significant laws can be derived from the verses describing Chanahโs prayer!โ
To Pour Out Our Souls
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S5
is the central focus of the Haftarah in connec-tion with Rosh HaShanah โ was her prayer in the Sanctuary at Shiloh. Accordingly, it can be assumed that the fundamental lesson from the Haftarah regarding a Jewโs Divine service on Rosh HaShanah can be derived from her prayer. In particular, this is true according to the opin-ion of Shelah9 that Chanah also recited her prayer on Rosh HaShanah.
Analyzing the Interaction
2. The lesson to be derived can be clarified by first explaining the story of Chanahโs prayer. At first, Eli, the Kohen Gadol, thought that she was intoxicated,10 because she recited her prayer while โspeaking to her heart.โ10 Therefore, he re-proved her, saying,11 โHow long will you make a spectacle of your drunkenness?โ
Chanah answered him, โNo, my lordโฆ I have drunk neither wine nor strong drink; I poured out my soul before G-d...โ12
Several aspects of the story require clarification:
a) How could Eli, the kohen, make such a drastic mistake, reaching a diametrically op-posite conclusion? Instead of realizing13 that Chanah was pouring out her soul in prayer, he thought she was intoxicated.
9. Shelah, his tractate Rosh Ha-Shanah, the note on p. 214a. This differs with our Sagesโ interpreta-tion (Yalkut Shimoni, niviโim, sec. 77, the verse (I Shmuel 1:3), โand the man would ascendโ โ see also the interpretation (loc. cit.) of the verse (ibid. 1:4), โIt came to pass on that dayโฆโ โ that Chanah recited her prayer during her ascent for one of the pilgrimage festivals.
10. I Shmuel 1:13.
11. Ibid. 1:14.
12. Ibid. 1:15.
13. Note that on that day, Eli was
appointed as a judge over the Jewish people (Rashi, ibid. 1:9). In that era, the judges were the leaders of the people. Moreover, even an ordinary judge must โdeliver a judgment that is absolutely correctโ (Shabbos 10a, see the sources cited there). Rendering such accurate judgment requires the analysis of the thoughts of the person involved (see Tosafos, Shabbos loc. cit., Bava Basra 8b).
Note that in general kohanim are related to the concept of thought, as evidenced by the fact that their sacrificial service is carried out in
silence, motivated by the will of the heart (cf. Zohar, Vol. III, p. 39a). Even according to nigleh (the re-vealed dimension of Torah knowl-edge), kohanim are โdistinguishedโฆ [and charged with performing the] sacrificial service (Rambam, Hilchos Kโlei HaMikdash 4:1). The thought of the kohen offering the sacrifice is fundamental to that service, as reflected in our Sagesโ statement (Zevachim 46b), โA sacrifice must be slaughtered for the sake of six matters.โ Similar concepts apply with regard to the other services performed by the kohanim.
ืืขืจ ืคืื ืขืืงืจืืช ื ื ืงืื ืื ืืื ืืืก "ื ื ื ื( ื ืืืืืชื ืืจืืฉ ืืฉ ืฉ ืืคืืืจื )ืืืื ืืื(, ืฉ )ื ื ืคื ืช ืืืจ ืืขืืืขื ืืื โืจ ืืืืจ, ืื ืืขืจ ืืืืื ืขืืงืจื ืคืื ื ืืกืชื ืคืื ืขืืืื ืืขืจ ื ืืืข ื ืืคืืืจื ืืขืจ ื ืื ืช ืคื ืช ืืื ืืื ื ื ืืฉ ืจืืฉ ื ืืืื ืจืขื ืื ื ืืืืก ืืืขื ืืขืจ ืืืื ]ืืืคืจื ื ืืื ืช ืื ืคื ื"ืื, ืื )ืืืื( ืช ืืื ืืื ืฉ
ื ื[. ืจืืฉ ืืฉ ืืขืืืขื ื
ื ืืงื ืืืื ื ื. ืืืขื ืืขื ืืืก ืคืืจืฉืช ืคื ืช ืืืขืื ืกืืคืืจ ืืขื ืืื ืืืืจ ืืืืืจ ืืืื ืขืื ืืื ืคืจืืขืจ ืื ื, ืื )ืืืืื ืืืจื" "ืฉ ื ืืืก ืื ืืขื ืืืขื ืืืคื ืื ืืื ืืขืืืขื ืืื ื ืคื ืช ืืืจ ืืื ืืื ืื'"( ื ืื ืขื ืจืช "ืืื ืคืื ืืชื "ืขื ืืืืกืืขืจืขืื ืืขืจืคืืจ ืืืจ ื ืืื ืืื ืืืืฃ ืื ืจืื ืื'"; ืืื ื ืช ืฉ ืชืคืื ืืขื ืืขืขื ืืคืขืจื "ืื ืืืื ื ืื' ืืืฉ
ื ืืคื ื ื'"ื ืืื ืืืื ืืืืืืขืจ. ืืช ื ืคืฉ
ืืื ืืืง: ืืืืืจื ืืื ื ืื ืคืืจืฉ ื
ืืื ืืืื ืขืื ืื ืขืก, ืงืืื ืืื ื( ืฆื! ืฆื ืื ืืง ื ืืื ืืขืืช โ ืื ืืง ืืืืืื ืื ืื ืืขืจืงืขื ืขืื ืฆื ืืื ืื ืฉ โืคืฉ, ืืื ืขืจ ืคืืืช ืื ื ืืื ื ืฉ ื ืืชืค
ืืืจื"? ืืืจ ืืขืืืื ื ืื ืื ืืื ื "ืฉ
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 6
b) Even if an explanation can be found why Eli made such an error,14 it is still hard to understand: Why does the Torah tell us this? There is a general principle that โScrip-ture does not speak deprecatingly even about a non-kosher animal.โ15 Certainly, this should apply regarding Eli, the kohen.
c) Since Eli thought she was intoxicat-ed,10 why did he wait to rebuke her until she completed her prayer? Rashi states in his interpretation of the verse16 that โEli was watching her speech; waiting [for her to fin-ish her prayer].โ Seemingly, he should have stopped her immediately and had her escort-ed out of G-dโs house.
A Different Look at Chanahโs Prayer
3. From all the above, it is evident that Eli did not think that Chanah was drunk in a simple sense,17 but rather she was intoxicated with prayer. Chanah โprolonged her suppli-cation,โ16 praying longer than one usually would. This was unacceptable18 for her to do while standing before G-d, in His house; see below, sec. 9.
By answering, โI poured out my soul before G-d,โ Chanah was saying that she prolonged her prayer as an expression of an outpouring of her soul. This was not intoxication with prayer, but rather an extremely lofty level18 of prayer.
14. See Rashi and other commenta-tors on I Shmuel 1:12-13; the com-mentaries on Ein Yaakov, Berachos, loc. cit.; Yad Efraim and Chochmas Shlomoh on Shulchan Aruch, Orach Chayim 101, et al.
15. Bava Basra 123a.
16. I Shmuel 1:12.
17. Note Siddur im Dach (p. 116a), which interprets Eliโs question, โHow long will you make a specta-
cle of your drunkenness?โ as related to one who is โintoxicated but not with wineโ (Yeshayahu 51:21).
18. See Berachos 32b and Rashi and Tosafos, s.v. kol hamaarich. It is possible to say that Eli thought that Chanah was expecting the fulfillment of her request due to her prolonged prayer, which is con-sidered undesirable. (Some analysis is required because from Berachos
31b, which quotes Chanah as saying, โMaster of the Worldโฆ,โ it appears that this in fact was true.)
Some analysis is also necessary why the positive virtue of prolonging oneโs prayer is not mentioned by the halachic authorities cited in footnote 14. Perhaps that virtue is included in the statements of the Tur and the Shulchan Aruch, Orach Chayim 107:1.
ืืื ืจื ืืกื ื ืืขืคืื ืขื ื'ืืื ืืคืืื ื( ืืืื ืขืื ืืื ืืขืืืื ืืขื ืืขืืชื โ ืืื ืืขืจืฆืืืื ืคืืจืืืืก ืืืื, ื ืื ืืืฅ ื ืื ืืื ืก'ืืื ืชืืจื? ืืื ืืขื ืืืขืื ืืขื ืจ ืื ืื ืืืื ืืื ื ืื ืืช "ื ืืคืืื ืื, ืืืื ื, ืืื ื ื ื ืืืช ืขื ืชืื"ืื, ืื
ื ืืืข ืขืื ืืืื! ื
ืืืจื"ืื ืืฉ . . ืื ืืฉ "ืื ืื ืืื ืืืื ื( ืืขืืืืจื ืืื ืืืื โ ืคืืจืืืืก ืืื ืขืื ืืคืืืจ ืืขืขื ืืืงื ืืื ืื ืื ื ืืืจ ืืืืกืจืืืื ื ืืค "ืืขืื ืฉืืืจ "ื ืืืืืฉ ื )ืืื ืจืฉ ืคื ืชื ื( โ ืขืจ ืืื ืืื ืื"ืื โ ืืฉืื ืืืช ืืช ืคืืขื ืืื ืืืื ืืคืกืืง ืืืจ ืืขืืืจืคื ืืืืื
ืืช ืืื'? ื'ืืื ืื ืืจืืืกืคืืจื ืคืื ื
ื. ืคืื ืืขื ืืืขื ืืื ืืืื, ืื ืขืื ืืื ืฉืื'ื ืืืจื ืืื ืค ืืืจืืื ื ืื ืืืก ืฉ ืืืจ ืื. ืคื ืืืจื" ืืื ืืขื ืขื ืื ืืช ืืืืื, ื ืืจ ื "ืฉื ืืื ื ืคืื ืื ืคื ืืื ืื ืื ืช ืืืก ืืืื ื: ืืืืื"ืื ื ืืขืืืขื ืืื ืื ืืืคื ืคืื "ืืจืืชื ืืืชืคื, ืืืืก ืืื ื ื ืืชืจื ืื ืื ืคื โ ืืื ืขืก ื ืชืืคื ื ืืืจ ืืจืฆืืืื ืืืขื ื'ืืื ืขืืื ื ืื ืงืืื
ื ืกืขืืฃ ื(; ืืืงื ืืืช ื' )ื ื' ื
ื'ืก ืขื ืืคืขืจ ืืืืฃ ืืขื ืืื โ "ืืืฉ ึพืืื ืื ืชื ื ืืคื ื ื'", ืื ืืืขื ืืขืจ "ืืจื ืคืื ืืช ื ืคืฉื" ืืื ืคืืจืืื ืื ืืื ืฉืคืืืช ืื ืคืฉ, ื ืืืชืคื, ืคื ืืจืืช" ืืื ืช ืืื ืขืก )ื ืื ืื ืขื ืื ืคืื "ืฉ
ื. ืคื ื( ื ืืจืื ื ืขืืืชืื ืืื ืช ืจื ื ืืจ, ืื
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S7
This demonstrates the connection between Chanahโs prayer and Rosh HaShanah. Analyzing the dialogue between Eli and Chanah regarding how to pray while in G-dโs house enables us to un-derstand the general meaning of Chanahโs prayer and many of the prayers of Rosh HaShanah, as will be explained.
What We Pray for on Rosh HaShanah
4. We find two opposite motifs regarding the prayers of Rosh HaShanah: Rosh HaShanah is the day of judgment for all manโs needs both material and spiritual, as implied by the verse,19 โFor it is a chok for Israel, a [day of] judgment before the G-d of Yaakov.โ Chok, usually translated as โstatute,โ also has a different meaning. As in the verse,20 โProvide me with my regular nurture (choki),โ the phrase, โchok for Israel,โ can be interpreted as meaning that Rosh HaShanah is the day of judgment and decision re-garding manโs nurture and all of his physical needs.21 The phrase โa [day of] judgment before the G-d of Yaakovโ implies that a judgment and decision is also made regarding a personโs spiritual standing21 โ the extent to which his soul will be granted a revelation of G-dliness.22 Accordingly, in our Rosh HaShanah prayers, we ask for blessings regarding our children, health and sustenance, and also regarding our suc-cess in our spiritual endeavors.
Nevertheless, it is well known23 that the funda-mental dimension of our Divine service โ which is primarily expressed through prayer โ on Rosh HaShanah involves the coronation of G-d as King over all existence. Thus, our Sages24 explain that on Rosh HaShanah, G-d asks the Jewish people, โMake
19. Tehillim 81:5.
20. Mishlei 30:8, as interpreted in Likkutei Torah, Devarim, pp. 54d, 55d, and the maamar entitled Ki Chok, 5710, the end of ch. 7.
21. The maamar entitled Ki Chok,
loc. cit., et al.
22. Likkutei Torah, loc. cit., p. 56a, which interprets the phrase, as mean-ing โ โa day of judgmentโ regarding the [degree of] G-dliness [granted] to Yaakov,โ i.e. the Jewish people.
23. See the extensive explanations in Likkutei Sichos, Vol. 4, pp. 1145ff., 1354ff.; Vol. 9, pp. 434ff., 450ff., 489ff., and the sources cited there.
24. Rosh HaShanah 16a, 34b.
ืคืื ืืืืืช ืฉ ืื ืืืื ืืื ืืืก ืืื ืืืืื ืื ื ื โ ืืฉ ื ืฆื ืจืืฉ ืื ืช ืคื ืชืืื ืืืื ืขืื ื ืฆืืืืฉ ืืืขื ื ืืขื ื ืืืช ื ื ืคื ืืช ืืืคื ืืขื ืืืขืื ื ืื ืืขื ืืื ืืื ื ืคืืจืฉ ื ืืืื ืืื ื', ื ื ื ืืื ืคืื ื ืช ืื ืคื ืืื ืคืื ืช ืชืืื ื
ื. ืืืงื ื ื, ื ืจืืฉ ืืฉ ืคืืืช ื ืช
ื ื ืคืืืช ืคืื ืจืืฉ ืืฉ ื ืืืข ืื ืช ื. ืืื: ืืขืคืื ื ืืขื ืฆืืืื ืขื ืื ืื ืืคืื
ืื ืืืืฃ ื ื ืืื ืืขืจ ืืื ืื ืจืืฉ ืืฉืืื ืจืืื ืืืช ื ืื ืืืื, ืฆืจืื ืืืข ืืง ื "ื ืืืืืื ืฉ ืขืก ]ืืื ืืืืช ืืฉ ืืืขืงื": ืืืืงื ื ืค ืืฉ ืืื ืจืื ืืืฉ"ืืืจืืคื ื ืืฉืืืื ืคืื โ ืจืื ืืืฉ ืืง
ื ืค ืืืฉ ืืื ืืขืจ ืืืื ื โ ื" ืืง ืืื ืฆืจืืื( ืืืข )ืืืื ืืืื ืืช ืืืืฃ ืืืืงื ื ืค "ืืฉ ืืื ืืืื; ืื ืฉ ืืืืืฃ ื ืค ืืืฉ ืืื ืืขืจ ืืื ืืขืงื" ื ื ืืฉ ืก'ืืื )ืืืืคื ืืืื ืจืืื ื ืขื ืื ืื ืืื ื ืคืฉื"ืื([; ื ืืืงืืช "ืืืืื ืืืขืจื ืคืืืช ืคืื ืขื ืืขื ืืื ืื ืช ืืขืจืคืืจ ืืืื ืืืืื ื, ื ืื ื ื ื ืืืืฃ ื ื ืืฉ ืจืืฉ ืื. ืืืื ืืืืฃ ืืฆืืื ืืื ืขื ืื ืื ืจืืื ื
ืื ืืืืข, ืขืจ ืื ืืื ืืกื ื ืืืืื ืืื ืขืืงืจื )ืืืืก ืืขืืืื ืช ื ืงืื ืื ืืืื ืืฉ ื ื ื ืืฉ ืจืืฉ ืคืื ื( ืชืคื ืืื ืืืก ืขืจืฉ ืืจ ืืืื ืืขื ืืืื ืืื ืืืชืืืืืื ื ืช "ืฉ ืื"ืืื ืืืืฉืื ืืืื,
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 8
Me King over you.โ In response, in our prayers on Rosh HaShanah, we entreat Him, โReign over the entire world in Your glory,โ and we address Him as โthe King of the entire world.โ
The coronation of a king and the acceptance of his sovereignty requires an approach of absolute bittul, i.e., submitting oneself entirely to the king to the extent that one does not feel oneโs own de-sires at all.25 Precisely, such bittul elicits the kingโs desire to rule and motivates him to accept the coronation.26
Thus, these two elements of Rosh HaShanah appear contradictory. When one expresses his complete bittul to the King, he is entirely removed from thinking about his own needs and asking for them. (Such thoughts arise only when one is self-absorbed and at the time of the coronation of the King, all thoughts of self are forgotten.) The above applies even to concerns regarding oneโs spiritual needs, so how much more does it apply to oneโs requests for material matters, upon which the judgment of Rosh HaShanah focuses primari-ly, as explained in Hagahos Maimonios.27
There is a well-known passage in Tikkunei Zohar28 which likens those who on Yom Kippur request โsustenance, forgiveness, atonement, and health, asking to be inscribed for life,โ to dogs who
25. See the maamar entitled Tiku, 5701, sec. 2; the maamar entitled Yom Tov shel Rosh HaShanah, 5703, sec. 2.
26. Chassidus conceives of a king as entirely set apart from his people. As indicated by the description of Israelโs first king, Shaul (I Shmuel 9:2, 10:23), as being, โfrom his shoulders above, taller than the entire nation,โ a king is on a far loftier level than his people. For him to rule over them requires a drastic descent. Why would he be motivated to do so?
It could be said that the reason is that a king and his people share an essential connection. Though on a
conscious level, he is far above them, in essence, they are one. Therefore, he possesses an essential will to rule over them. However, that answer is not suf-ficient; since there is such a great gulf separating them on a conscious level, that essential desire may lie latent. It is only when the people go beyond their conscious identity and submit themselves to him in homage that he is moved to go beyond his individual identity and reveal his inner desire to become their king.
Similarly โ and indeed far more so โ G-d is exalted, transcending entirely His bringing the world into being
and serving as its King. For Him to lower Himself and assume that role, it is necessary for His people, the Jews, to submit themselves to Him in absolute homage (see the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5703).
27. Hagahos Maimonios, Hilchos Te-shuvah 3:3, quoting Ramban, cited in Likkutei Torah, Devarim, p. 59b.
28. Tikkunei Zohar, tikkun 6 (p. 22a). See the Maggid of Mezritchโs Or Torah, the beginning of Parshas Vayigash; Agados Chazal, s.v. Ein Omdin, p. 108c, and s.v. al taas. Note Kesser Shem Tov, the end of sec. 330.
ืช ืชืคื ื ืืืื ืืขื ืืื ]ืืื ืขืืืื" ืื ื ืืขืืื ืขื "ืืืื ื ื ืืฉ ืจืืฉ ืืืจืฅ", ื ื ืขื "ืืื ืืืืื", ืืืช ืืงื ืื ืื ืืืชืจืช ืืืืก ืืขืื[ โ ื ืืขื ืช ืืขืจ ืืืจื ืืืงื ืืื ืืืืืชื ืืืืก ืืขื ืืืจื ืชืืืืช, ื ืืืื ื ืคืื ืืื ืืขืจ ืืื ืืื ืฆื ืืื ืืืืจืคื ืืขื ืืืจื ืื ืคืืื ืืขื ืื ื ืืื, ืฆืื ืืขืจ )ืืื ืจืฆืื ืืชืื "ืืืืืขื ืข" ืื ืืื ืืื ืขืจ ืืื ืืืื ืจืืคื ืืจืืืก ื ื
ืจื( โ "ืื ื ืขืืขื" ืื ืืืช
ื ืจืช ืช ืืื ืืืื ืขื ืขื ืื ืื ืื ืืืืก ืืืื ืืืื ืืื ื ื ืขืช ืืขื ืฉ ืืกืชืจื: ืืืืจ ืชืืืืช )ืฆืื ืืื( ืืื ืืขื ื ืื ื ืืขืื( ืืืขืื ืืืืืขื ืข ืฆื ืืจืืืื )ืืื ืืื ื ืืจ ืืื ืืืขื ื ืฉ ืฆืจืืื )ืืืืก ืืื ืืื โ ืจืฆืื ืืช( ืืืืืขื ืข ืืื ืืขื ืฆื ืืืืืช ืฉ ื ืืคืืื ืืืื ืืื ืืืก ื ื ืจืืื ืืืช'ืืืงืข ืฆืจืืื, ืืขื ืืืช ืืฉืืช ืง ื ืืืืช'ืืืงืข ืืฉ ื ืืืข ื ื ืืืืื ืื ืขืืงืจ ืืขืจ ืืื ืืื ืืืืฃ )ืืืืก ืืืช ืื ื ืืืืืจ ื ื ื, ืืฉ ืจืืฉ ืคืื
ืืืืืื ืืืช(ืื.
ืืื ืืืื ืฉ ืขืก ืืืืก ]ืืืืืืข ืืืื ืขืื "ื ืงืื ื ืืืจืื, ืื ืื ืืืืก ื ืชืจื ืืืค ืกืืืื "ืืืื ื ืืืืฃ ืืืคืืจื" ืืืื ืื", ืืืื ืขื ืืื ื ืชืื ื ืืื ื, ื ืืื
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S9
whine, โGive, give,โ because they think only about themselves and not about the Divine Presence.
Conversely, however, these requests for our material needs were placed in the order of prayer ordained by the Sages, who explained that this is an appropriate time for G-d to grant the fulfillment of these requests. Accordingly, it can be understood that one should not only make these requests out of kabbalas ol โ i.e., since G-d commanded the Jews to petition for their needs on Rosh HaShanah, one does so solely to carry out G-dโs will โ but also one should ask in a manner that shows his person-al desire and feeling for those matters that he is requesting.
On one hand, a person must desire and have the intent in these portions of the prayers that G-d should provide him with what he needs.29 This requires him to be con-scious of his own existence, to feel that he is lacking something. Simultaneously, however, he should be entirely permeated with carry-ing out G-dโs request โMake Me King over you,โ which requires complete bittul, taking him entirely beyond his individual existence.
The Difference between Rosh HaShanah and the Entire Year
5. On the surface, the same question can be raised regarding our prayers throughout the entire year.30 When reciting the Shemoneh Es-reh prayer, one should see himself as standing before the King31 and while standing before the King, one may not do anything32 that in-
29. Indeed, the fundamental nature of the positive commandment to pray is to petition G-d for what one is lacking. See the beginning of the Tzemach Tzedekโs Shoresh Mitzvas HaTefilah and the sources cited there.
30. See Likkutei Sichos, Vol. 23, p. 217ff.
31. See Shabbos 10a; the Alter Rebbeโs Shulchan Aruch 95:4. Note Berachos 33a, which states that when praying, one must see himself as
standing before the King of kings.
32. See the Alter Rebbeโs Shulchan Aruch 104:2, which states that when praying, a person is standing before the King, therefore, he should not move from his place.
ืืจืืืื ืืื ืืืืื ืื", "ืื ืจืืืขื ืฉ ืืืืก ืืื ื. ืืืขืื ืืื, ืืื ื ืื ืืืขืื ืืขืจ ืฉ
ืฉืืช ืง ื ืื ืืืื ืขื ืืกื ื ืืืืื ืขืจ ืืืืขืื ืืจืืื ืืขืฉ ืืืื( ืฆืจืื )ืืืืฃ ืื"ื ืืื ืืืจื ื ืคื ืืช ื ืืกื ืืื ืืขืืืืจื ืืื ืืืื ืขื ืืืืจ ืื ืืืืืืก ืืื ืืขืจ ืืื ืคืื ืืืืก ืืื', ืฉืืช ืง ืื ืืืืื ืืืืฃ ืจืฆืื ืฉืืช ืง ื ืื ืื ืืื ืืืง, ืคืืจืฉ ืืื ืืขื โ ืขืื ืืช ืงื ื ืืฆ )ื ืืจ( ื ืื ืืืื ืืืจืคื ืืขืจ ืืื ืืขืืืืกื ืขืจืฉ ืืื ืืขืจ ืืืื ืืืืื ื, ืืฉ ืจืืฉ ื ืฆืจืืื ืืืื ืข ืขืื ื ืืืื ื ืืืื ืื ืืงื ืฆื ืืื ื ืืืื( )ื ืืืื ืขืจ ืืื ืื ืืืคื ืื ืืื ื ืืจ โ ืืขืืืื ืจืฆืื ืืขื ืฆืจืืื ืื ืืื ืฉ ืืืจื ืจืฆืื ื ืืื ืขืจ
ืื[. ืฉ ืืืืืง
ืืขื ืืืจืฃ ืืืื ืืืื ืคืื ืืืืกื ืืืก ืคืื ืืืื ืืขื )ืืื ืืืื ืื ืืื ืืื ืืืขืื
ืืื ืืื ืืขืจ ืขืจืฉ ืืืื ืืขืจ ืื ืืืืื ืขื(, ืื ืคืืืขืจื ื ืืืื ืข ืฆืจืืืืื, ืืืืก ืืขืจื ืืขืืืฉ ืืื, ื'ืืื ืคืืื ืื ืืืืืขื ืข ืืฆืืืืช )ืืจืืฆืืืืืขื ืืื ืืื(; ืคืขืื ืขืก ืืืืก ืืืื ืืื ืืืจืืืขื ืืืขื ืืืื ืขืจ ืืืจืฃ ืืขืจืืื ืขืืืื", ืืืืืื ื "ืช ืืขื ืืืจืืคืืจื ืืขื ืืืื, ื ืืขื ืืืงื ืคืืืฉ ื ืคืืืขืจื ืืืืก
ืืืืก ืืื ืฉืืื ืื ืืืืืขื ืข ืืฆืืืืช.
ืข ืืขืื ืื ืคืจืขืื ืืขื ืงืขื ืืืืืจื ื. ื ื ื ืืฉ ืคืืืช ืคืื ื ื ืืืข ืื ืช ืืื ืืืื ื ืฉ
ืืื*: ื ื
ืืื ืจื ืขืฉ ืืื ื ืฉ ืคืื ื ืคื ืช ืืขืจ ืื ืืืืืก ืืืื, ืื ืืคื ื ืขืืื ื ื ื ืืชืค ืืขืจ ื ืื ืืขื ืืืจ ืืื ื ืคืืจ ืืืืขื ืืืง ืฉ
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 10
dicates an awareness of oneโs own identity. Indeed, the Talmud33 relates that even โone who makes an uncalled for gesture before a kingโ is liable for the most severe pun-ishment. Nevertheless, together with that, it was ordained in the order of prayer for every Jew to recite the twelve intermediate blessings of the Shemoneh Esreh whose con-tent centers on requesting what one needs.
Nevertheless, there is a great difference between the prayers of Rosh HaShanah and the prayers of the entire year. Throughout the year, after His acceptance of the coronation on Rosh HaShanah, G-d is like a king who over-sees his kingdom. As such, the bittul of the people to the king allows for the perception of their individual existence and personal needs, for the king administers his kingdom for their sake. It is that only when they actually stand before the king that it must be evident that the people do not exist independently; they are subjugated to the king entirely.
However, initially, on Rosh HaShanah, at the time when we first crown G-d as King, He is exalted and removed from carrying on with the functions of His โkingdom.โ At this stage, a more encompassing and deep-er bittul is required, a consummate bittul, in which the only identity felt is that of the King. At that stage โ and with that awareness โ how is it possible to ask the King for the fulfillment of personal needs?
Acting for His Sake
6. In resolution: When a Jew asks for what he needs on Rosh HaShanah, his goal should not be his own personal benefit โ not
33. Chagigah 5b. See Likkutei Si-chos, Vol. 4, p. 1050, footnote 13.
ืืืืืขื ืขืจ ืคืื ื ืืขืืื ืช ืงืืื ืืจืืืกืืืืืื ืืืจืืื, ืืื ืืขืคืื ืขื ืืืจ ืืื ืื, ]ื ืืฆืืืืช ื" ืืื ื ืืืื ืงืืื ืืื ืื ืืคืืื "ืืืื ืืคืื ืขืื ืฉ ืืขืจ ืงืืื ืขืก ืืืขืืืข ืคืืจ ืืื ืืื ืืขืจืืื ืฆืืืืืขื ืืื ืื[; ืืื ื ืืืคืืขื ืงืืืข ืืขืืืขื )ืคืืจ ืืขืื ืืืื( ืืื ื ืืกื ืจืืืช ืืืฆืขืืืช, ืืืืก ืชืืื ื ื ืื ื"ื ื ืคื ืืช
ืืืืช ืฆืจืืื. ืืื โ ืฉ
ืืืืืง ืืจืืืกืขืจ ื ืคืืจืื ืืื ืขืก ืขืจ ืืื ื ืคืืืช ืช ืืื ื ื ืืฉ ืจืืฉ ืช ืคื ืช ื ืฆืืืืฉ
ื ื: ืืฉ
ืจืืฉ ืคืื ืจื ืืืช ืืขืจ ื ืื ื ื, ืืฉ ืื ืืืื ืืืืื ื ืืขืจ ืขืจืฉ ืืืื ืืขืจ ืืื ื ื, ืืฉ โ ืืืื ื ื ืืื ืื ืคืืจื ืืืืก "ืืื" ื ื ื ื ืื ืคืื ืืืื ื ืืขืจ ืืื ืืื ืืขืจืคืืจ ืืื ื ืฆืื ืืื ืืื ืื ืืืคื, ืื ืขืก ืืขืจื ืืืืื ืื ืื ืก'ืืื ืื ืื ืืฆืืืืช ืืื ืื ืฆืจืืื ืืื ื, ืืืืก ืืื ืืื ืคืืจื ื ืื ืื' ืคืื ืื ืื ืฉืืขื ืขืช ืฉ ื ืืืืก ื ืืจ ืืื ืขืก ืืื; ืืขืจ ืื ืจ ื ืื ืืืื ืืืจืฃ ืื, ืื ืืคื ื ืฉ ืื ืืืื ืฉืืื ืืืื ื ืืขืจ ืคืื ืืฆืืืืช ืืื ืฆืข ืื ืื ืืื ืื ื ืืจ ืืขื ืืืงืข, ืกืืฉ ืืขืื ืงืืื ื ืื
ืืื ืืขืจืืืืจืคื ืืขื ืืื.
ื ืืืชืืจ ืืืื ืขืจ ืืขื ืืืจืฃ ืขืจืฉ ืขืช ืื ืฉ ืืื ืืืก( ืืื, ืืืขื ืขืจ ืืื ื ืื ืขืจืฉ ืืขื )ืืืืืืืื, ืืขืืจืืื ืคืื ืื ืืืช ืื ืืจืืื ืืื ืืค
ืืืื, ืคืืืขืจื ืืื ื ืืจืขืกืขืจืขืจ, ืืืคืขืจืขืจ ืืืื ืืขืจื ืขืก ืืืขืืื ืืื ืชืืืืช ื ืืืื ื ื ืืืืื โ ืืื ืืื ืืืืกืขืจ ืืขื ืงืืื ืื ื ืื ืืื: ืืื ืงืขื ืืขื ืืื ืืื ืืขืื ืืื ืื ืฉ ืฉ
ืขืื ืืขื ืืื ืืืขืื ืืืืืขื ืข ืฆืจืืื? ื ื ืืฆ
ืื: ืืืืจ ื ื. ืืขืจ ื
ืขื ืื ืื ืืืื ืข ืืืืฃ ืขื ื ืืื ื ืืืืก ืืืก ื ืื ืฉ ืืืืง ืืขืจ ืืืื ืืืจืฃ ื ื, ืืฉ ืจืืฉ ื
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S11
to possess manifold prosperity in this materi-al world, or even manifold spiritual prosperity. Instead, he should see his requests as a continua-tion of his service of crowning G-d as King.
In order to consummate the objective of the prayer, โReign over the entire world in Your glo-ryโ โ that G-dโs sovereignty should be manifest throughout the entire world โ it is necessary for a Jew to involve himself with matters of this world and make it into a place in which G-d will reside.34
There are distinct sparks of holiness that are connected to the soul of each individual Jew; he specifically is destined to elevate them.35 These sparks are enclothed in the material substance of those entities that G-d allocated to each in-dividual as his portion, upon which his Divine service should focus. Therefore, he asks G-d to grant him those material benefits that will en-able him to carry out the portion of the mission that will cause G-d to โreign over the entire worldโ that was designated for him individually.
When operating from this perspective, a person does not feel his individual identity in making requests for what he needs on Rosh Ha-Shanah; he is asking solely for G-dโs sake.36 On the contrary, he is being motivated by the con-summate bittul that is required when crowning G-d as King. There is no contradiction between seeking his needs and submitting himself to Godโs sovereignty, because the refinement of these sparks of G-dliness is connected to the very essence of his soul.37
G-dโs โdesire for a dwelling place in the low-est realmโ38 โ which is carried out through manโs
34. See Tanya, ch. 34.
35. See Kesser Shem Tov, sec. 218 and the teaching of the Baal Shem Tov cited in sec. 8.
36. To use the wording of the
Maggid of Mezritch (Or Torah, loc. cit.), โto generate influence, [enhancing] the indwelling of His omnipotence,โ โfor the sake of the Divine Presence.โ
37. See Likkutei Sichos, Vol. 3, p. 825; Kuntreis Inyano shel Toras HaChassidus, the end of sec. 20.
38. Tanya, the beginning of ch. 36.
ืืื ืขืจ ืื ืืื ื ืชืืขืืช, ืืืื ืฆืืืื ื )ืืืขืจ, ื ื ืจืืืื ืืื ืขื ืื ื ืขืืื ืื ืืืืื(, ืจืืื ื ืขื ืื ืื ืืื ืจืืืื ื ืืคืืื, ืคืื ืขืืืื ืืขืจ ืฆื ื ืืืฉ ืืืก ื ืืจ
ืืืืืื ื ืขืืืื": "ืช
ืื ืขืก ืืื ืืื ืืืืกืคืืจื ืืขืจ "ืืืื ืืืขืจ ืืื ืื ืืืืื", ื ืื ื ืืขืืื ืขื ืืืืืชื ืื ืืขื ืืื ืืื ืืืขืื ืืื ืฆืขืจ ืืืจื ืืืก ืืื ืืื, ืจืื ื ืืืฉ ืืง ื ืฉืืื ืืื ืคืืจื ืขืื ืืื ื ืืืืก ืืขื ื ืืื ืคืื ืืืื ืืื ื ืื ืขืืื ืขื ืื ื
ืจื"ืื; ืืชื ืืชื "ืืืื ืืฉ
ืืื ืื ืืขืืขืจ ืืื ืืื ื ืืฆืืฆื ืืื ืืืืืื ื ืฉ ืืืื ืื ืฆื ื ืฉ ืืืื ืขื ืืืืก ื ืงืืืฉืืืจืจ ืืืจืฃ )ืืืงื( ืขืจ ืืืขืืืข ืืื ืื ืืื ืฉ ืืืื ืืืื ืขื ืืื ืืืืก โ ืืืืื ืืขืจ ืขืจืฉ ืื ืืืืก ืืขืจ ืืืื ืื ืฉ ืืืจืื ืืขืจ ืืืื ืืืืงื ืืืขืืืืชื โ ืืขืจืื ืืฉ ืืขืจ ืื ืื ืขืจืฉ ืืืื ืืื ื ืืื ืืขืจ ืขื ื)ืฆืจืืื(, ืืืื ืื ืืืื ืืข ืค ืืฉ ืืื ืืื ืืขื ืืืืกืคืืจื ืืื ืืืจื ืืื ืขืจ ืื ืืื" ืืืืก )ืืืื ืคืื( "ืืืื ืขื ืืขืืื ื
ืื ืฆื ืืื. ื ืืื ืฉ
ืช ืฆืจืืื ืฉ ืง ืงืืื ืืืืก, ืื ืืืื ืืื ืื ื ื ื ืืื ื ืื ืืจืืื ืืขืืืฉ ืคืื ืจืืฉ ืืฉืขื ืฉ ืคืื ืืฆืืืืช ืืืื, ืืืืื ืขืจ ื ืืจืืื 'ืก ืืืขืืืื. ืขืจืฉ ืืื ื ืืจ ืคืืจ ืืขื ืืืืืืขื ื ืืฆ ืืืงื ืงืืื ืืืก โ ื ืจื ืืืืื ืืืื ื ืืืื ืืื ืืืขืืื ื'ืฉ ืืืืช ืื ืชืืืืจืื ืื; ืื ืจืช ืืืช ืคืื ืขืืืื ืืขืจ ืืฆืืฆืืช ืืื ืฆื ืืื ืืจืืจ ืื ืืื ืื ื ืืืืืืืื โ ืฉ ืืื ืืื ืคืืจืืื ืื ืืื ืขืฆื ืื
ืืืฉ ื ืืง ื ื ืคืื "ื ืชืื ื ื ืืื ืื ื ืืฉ ]ืืืชืื ืื"ืื ืช ื ืืจื ื ืื ืืืืืช ืืื ืจืื ื
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 12
service of refining the worldโs physical substance โ is rooted in G-dโs very Essence.39 Similarly, a Jewโs service in carrying out this mission and actually carrying out G-dโs intent is connected to the very essence of his soul.
When it comes to the essence of a Jewโs soul, the entire concept of personal desire has no rel-evance. As we pray on Sukkos, the essence of the soul is โbonded and attached to You [G-d], its oneness [affirming] Your oneness.โ40 Thus, re-questing the fulfillment of oneโs needs โ so that one can carry out the Divine intent โ is connect-ed with the bittul of the essence of the soul that is manifest in the service of crowning G-d as King.
Joining Two Opposites
7. On the surface, there is still room to ques-tion the above. Our Sages ordained that every Jew โ regardless of his situation and spiritual stand-ing โ request that his needs be fulfilled on Rosh HaShanah. When a person views himself honestly, he knows that his requests for his physical and spiritual needs on Rosh HaShanah are not solely for the sake of carrying out G-dโs intent. They are โ at least, also in part โ because he feels pressured in a simple sense and he desires that G-d fulfill his personal needs โfrom His fullโฆ and bounti-ful hand.โ41
This is what constitutes the mitzvah of prayer, as explicitly expressed in the Shemoneh Esreh. In-deed, this is the positive virtue42 and the unique achievement of prayer43 โ that the sick be healed and that rain descend, etc.
39. See the end of the maamar entitled Im Bechukosai, 5667, in the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, p. 446.
40. The Hoshaanos prayer for the third day of Sukkos.
41. The Grace after Meals.
42. See Tanya, Kuntreis Acharon, the section entitled Lehavin Masheka-suv BiPri Etz Chayim p. 155a. See Rambam, Hilchos Tefilah 1:2.
43. See the maamar entitled Shir
HaMaalos LeDavid (Toras Men-achem, Sefer HaMaamarim Melukat, Vol. 3, p. 271), et al., which explains the advantage of prayer over blessing โ that prayer generates a new Divine will that brings about a change in material existence.
)ืืืืก ืืืขืจื ืืืจืืืขืคืืจื ืืืจื ืขืืืืช ืขืฆืืืชื ื ืช ืจืฉ ืืืฉ ืืื ืืจืืจืื( ืืืื ืืืื )ืืืืก ืจื ืื ืืื ื ืจืืื, ืขื ื ืืชืืื ืื ืคืืขื(, ื ื ื ื ื ืื ืืืจื ืคืืจื ืืื ืืชื[ ืขืืืื ืืื ืคืืจืืื ืื ืืื ืขืฆื ื ืฉ
ื ืื ืืื ืืื ืื ืฉ ืื ืขืฆื ืืื ืืืืก ืืืืืขื ืข ืคืื ืขื ืื ืืื ืฆืขืจ ืืขืจ ืื ื ืฉ . . ื ื ืืืืืงื "ืืืืงื ืืื ืื ืจืฆืื ืืช, ืืื ืืืง, ืคืืจืฉ ืืื โ ืืืืื"ืื ืืืืื ืื ืฆื ืืืืกืคืืจื ืื ืช ืฆืจืืื )ื ืฉ ืง ืื ืื ืืืืื ื ื ืขืืืื ื( ืืื ืคืืจืืื ืื ืืืื ื ื ืื ื ื ืชื ืืืขืจื )ืืืืก ืื ืฉ ืื ืขืฆื ืคืื ืืืืืื ื ืขืืืื"(. ืืื ืืขืจ ืขืืืื ืคืื "ืช
ืช ืฉ ืง ื. ืืืืืจื ืงืขื ืืขื ืคืจืขืื: ืื ืื ืื"ื ืงืืืข ื ื ืืื ืฆืจืืื ืคืื ืจืืฉ ืืฉืืขืืขืจ ืคืืจ ื ืคื ืืช ื ืืกื ืืื ืืขืืืขื ืขืจ ืืืืก ื ืืืฆ ืืขืื ืืขืื ืืื ืืืื
ืืขืคืื ื ืืื โ ืืื ืก'ืืื ืืื ืืืข ืืื ืฉ ืืืืฃ ืขื ื ืขืจ ืืืืก ืืืก ืื ืื, ื ืคืฉ ื)ื ืื ืืื ืื(, )ืืืจืืื ื ืื ืื ืฉ ืื ืฆืจืืื ืืขื ืืืืกืคืืจื ืืื ืืื ืขืก ืื ื ืืืื ืื ืื ืค ื ื )ืขื ื ืืจ ื ื, ื ื ืื 'ืก ืขืจืฉ ืืืืืืขืคืื ื ืขืจ ืืืืก ืืขืจืคืืจ ืืืื(( โืืขืจ ืื ืืืื ืขืจ ืคืฉืืื, ื "ืืืฆืจ" ื ืืื ืืืื ืข ืืืื ื ืืื ืืื ืืขืจ ืขืจืฉ ืืืืืื ืืืืื ื 'ืก( ืฆืจืืื "ืื )ืืขื ืืขื ืืฉืืขืจืืฃ ืืื ื ืจื ืืื ืืืจืืื" ืื' ืืจืืืช ื ืืืืคืืจืฉ ืืฆืื, ืื ืืืื ืืฉ ืืืืื ืืฉ ื ืืขืจืืฃ ืืื ืืื ื ืคื ืืช โ ื ืคื ืช ืคืื ืืืืคืื ืืื ืืขืืืื ืื
ื ืื'. ืฉ ื ืืืืื ืืืจื ืื ืชืจืค ื ืฉ
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S13
If one were told that during the prayers of Rosh HaShanah, he should ignore his phys-ical needs entirely and instead focus solely on crowning G-d as King and fully accept-ing the yoke of His sovereignty, there would be no question. In the spiritual climate of that time, when โthe Source of Light draws close to the spark [within manโs soul],โ44 ev-ery Jew is capable of being aroused with a deep, essential drive to come close to G-d and, as a result, forget about his own needs, and focus solely on the desire to be together with the King.
However, how can every Jew be asked to join these two polar opposites โ a) that he pay attention to his own needs and de-sire that G-d fulfill them, and b) at the same time, do so without involving his own feel-ings and interests but, rather, be focused solely on G-dโs purpose?
When a Jewโs Inner Motivation Surfaces
8. This question can be answered based on the Baal Shem Tovโs45 interpretation of the verse in Psalms,46 โBoth hungry and thirsty, their souls languished within.โ A Jewโs physical hunger and thirst for food or drink stems from his soulsโ inner longing. His soul desires to refine the sparks of ho-liness embedded in the material substance of that food or drink, because these sparks were destined for him, and G-dโs masterplan requires that he specifically refine them.
Although the person feels merely natural
44. Derech Chayim, pp. 13d, 21b, 91a; Kuntreis HaAvodah, the end of ch. 5. The intent is that this is a time when G-dliness shines forth powerfully, inspiring the inner G-dly
spark in every Jewโs heart.
45. Kesser Shem Tov, sec. 194 (p. 25c โ p. 110, in the latest edition). See the letter of my revered father-
in-law, the Rebbe, whose contents are cited in Likkutei Sichos, Vol. 1, p. 177.
46. Tehillim 107:5.
ืืื ืืืขื ื'ืืืืื ืคืื ืืื ืืขืืื ื ืฉ ืืื ืื ืื ืื ื ื ื ืืฉ ืจืืฉ ืช ืคื ืช ืืื ืืื ืขืจ ืื ืฆืจืืื, ืืืืช'ืืืงืข ืืฉ ืืืื ืข ืืืขืื ืืจืืืื ืืืื ืืื ืืขื ื ืืจ ืืืื ืืื ืฆืข ืขืืืื ืืื ืืืื ืืื ื ืืืื ืคืืขื โ ืขืืืื" ืืืืืื ื "ืช ืคืื ืขื ืื ืจื โ ืืืืื ืืืก ืืชื ืืช ืขืื ืืืืืชื ืืื ืงื
ืื ื ืื ืืขืืืขื: ืงืืื ืงืฉ
ืืืืจืื ืืืืช ืก'ืืื ืืื ืืขืจ ืืื ืคืื "ืงืืจืื ื ืืฆืืฅ"ืื, ืืื ืืขืืขืจ ืืื ืืกืื ืืืจ ืื ืื ืืืฆื ืขืฆืืืช ืืืื ื ืืื ืืืขืจื ื ืชืขืืจืจ ืฆื ืืืืืื ืื, ืขืจืฉ ืืืื ืฆืื ืืืขืจื ื ืขืขื ืืขืจ ืืืื ืข ืืืืืขื ืข ืฆืจืืื, ืืื ืฆื ืคืืจืืขืกื ืืืืฃ ืืืื ืฆืืืืืขื ืืืื ืฆื ืจืฆืื ืืขื ื ืืจ ื ืืื
"ืืื".
ืขืจ ืืื ืืขืืขืจ ืืืื, ืื ืืื ืืื ื ืืขื ืืืืืืข ืงืฆืืืช ืฆืืืืืขื: ืขืจ ืื ืืื ืืืื ืืืื ื ืืืื ืืจืืืื ืืืขืื ืืืื ืข ืืืืืขื ืข ืฆืจืืื ืืื ื ืืื ืืื ืืื ืืขืจ ืขืจืฉ ืืืื ืืขืจ ืื ืืืขืื
ื ืืืื, ืืื ืืื ืืขื ืืืคื ืืื ืืื ื ืื ืืจืืื ืืืฉืืื ืืื ืฆื ื ืืจ ืืคื ืืืช, ืืขืคืืื ืืืืืขื ืข ืงืืื
ืื 'ืก ืืืขืื? ืขืจืฉ ืืืื ืืืืกื ืคืืจื ืืืื
ืืจืืฉ ืืืื ืืืืื ืค ื. ืืืขื ืืขื ืืืก ืคืืจืฉื ื "ืจืขืืื ืกืืงืื ืค ืืืืคื ืืืืื ื ืฉ ืขื ืืืฃ" โ ืื ืืขืจ ืืื ืืขืจ ืชืขื ืื ืช ื ื ืฆืืืื ื ืคืฉืืืขืจ ืืืื ืืืจ ื ืฆื ืืืฃ ืคืื ื ืืืจืฉ ืืื ืื ืงื, ื ืขืื ืืื ืคืื ืืขื ืืืืก "ื ืคืฉื ื ืืฉืฃ" โ ืืขืจ ื ืคืฉ ืืืื ืืืจืจ ืืืื ืื ื ืืฆืืฆื ืชืขื ืชืื )ืืืืจืื ืงื ืืืฉ ืืืื ืืขื ืคืื ื ืงืืืฉืืื )ืืืงื( ืื ืฆื ืืื, "ืฉ ื ืฉ ืืืื ืขื ื ืืฆืืฆืืช
ื"(. ืฆืจืื ืืชืง
ืืืก ืืืืกื, ืื ืืืืฉ ืืขืจ ืืขื ืืฉ ืคืืื
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 14
hunger that stems from his body, the true moti-vation of his hunger stems from his soul and its desire to refine the sparks of holiness in the food destined for him.
Similarly, with regard to the matter at hand, when a Jew pleads to G-d on Rosh HaShanah that He fulfill his physical and spiritual needs, externally it appears that what motivates him is his personal desire for children, health, suste-nance and other concerns connected with his own self. However, the inner truth that is arousing the outpouring of his soul is the hunger of his soul to fulfill G-dโs intent to fashion a dwelling for Him from these material entities.
On Rosh HaShanah, we see Jews being awak-ened from the depths of their hearts when reciting the Unasaneh Tokef prayer โ when hearing that on this day, judgment will be issued regarding โwho shall be [granted] tranquili-ty and who will [be compelled to] wander,โ to a greater degree than when asking, โReign over the entire world in Your glory.โ This is not a spir-itual failing. On the contrary, this reflects what is genuinely true, the fundamental motivation in a Jewโs heart.
Of course, the apparent reason is that, since the personโs soul is lodged in his body and, con-sequently, he feels himself closer to his body than to his soul, the matters of this world mean more to him than spiritual matters. However, the inner reason and motivation is G-dโs essential desire for a dwelling specifically in the lowest realm, as stated in sec. 6. Accordingly, since a Jew is iden-tified with G-dโs Essence, this is what touches the essence of his soul.
His arousal โ specifically when reciting these requests for material matters โ stems from the essential drive within his soul to carry out G-dโs intent to make this world a dwelling for Him.
ืืืื ืืืื ืืืขืืช'ืืืงื ืืื ืืขืจ ืฆื ืขืกื ืืืขืจ ืืืช ื ืขืจ ืื ืขืก ืืื ืืืืฃ, ื ืืฆื ืืฆืืฆื ืื ืื ืฆื ื ืฉ ืืืื "ืืื ืืขืจ" ืคืื ืฆื ืืขืืขืจื ืืืืก ืืืื ื ืฉ ื ืงืืืฉ
ืืื.
ืืืก ืขื ืื ื ื: ื ืขืก ืืื ืื ืจื ื ืืขื ืืื ื ื ืืฉ ืจืืฉ ืขื ื ืืื ื ืืืืก ืืขืจ ืืื ืขืจืฉ ืื ืื ืื ืื' ืื ืืขืจ ืืืื ืชืื, ืืืจืืื ื ืื ืื ืฉ ืื ืฆืจืืื ื ืืขื ืืื ืขืก ืืื ืืืฆืื ืืืช ื ืื ื ืค ืขื ]ืืฃ ืืื ื ืืืข ืืืื ืขื ืืื ืืืืก ืืขืจืืืฃ ื ืืฆืืืื ืืื ืืืืื ื, ื ืื ื ื ื ืคืื ืขื ืื ืื ืืื ืืืช ืืขืจ ืขืจ[ ืื ืืื ืืฆืืืืช, ืคืฉ โ ืืขืจ ืคืืืช ืื ื ืืืืืช ืคืื ืืขืจ ืฉ ืคืื ืืืืกืคืืจื ืฆื ืื ื ืฉ ืคืื "ืืื ืืขืจ" ืืืจืื ืื ืคืื ืืืื ืฆื ืืขืืืื ื ื ื ื ื
ืจื. ืื ื ืืืจื ืื ืืชื ืื ืฉ ื
ื: ืืืก ืืืคื ืืืืก ื'ืืขื, ืื ืจื ืืืื "ืื ืชื ืืืื ืืื ื ื ืชืขืืจืจ ืืืขืจื ืืืื ืชืืงืฃ ืื' ืื ืื ืื ืื'" ืคืื ืืืคืขื ืืฉ ืคืื ืืชืขืืจืจืืช ืื ืืื ืืขืจืขืจ ื ืื ืืืจืฆื ืื ื ืืขืืื ืขื "ืืืื ืืืื ืืื ืืืืื ืื ืืืืื, ื ืืื โ ืื' ืืืืื" ื
ืช ืืขื ืื. ืืืืช ืืื ืขืก ืืืื ื
ืืื ื ืื ืืขืจ ืืขื ื ืืืืจืื ืืฃ ืขื ืคืื ืืืืฃ ืืขื ืืื, ืืืืื ืืืืขื ืืืง ื ื ืฉื ืขืขื ืืขืจ ื ืื ืขื ืื ื ืขืืื ืืืื ืขื ืืืฃ, ืืืื ืืขืจ ืืื ืืขืจื ืขืืขื ืืื ืืื ืฆื ืขืจ ืืขืจ ืืขื ืื โ ืืื ืื ืขื ืื ืื ืจืืื ืืคืื ื ื ื ื ืื ืืืืื ืืขื, ืืื ื ืืื ืคืืืจื ืืื )ืืืงื( ืืื ืจื ืืชื ืขืฆืืืชื ืืืืืื ื(, ืกืขืืฃ "ื ื )ื ืืชืืชืื ืื
ืืขืจื ืขืื ืขืก ืืืื ื ืืืื ืืื ืขืฆืืืืช ืื; ืคืฉ ืฉ ืื
ืืื' ื ืชืขืืจืจ ืขืจ ืืืขืจื ืืขืจืคืืจ ืืื ืคื ืืืืืช ื ืืืืก ืืืงื, ืฉืืช ืง ื ืื ืืื ืขืฆื ืคืื ืขืฆืืืช ืืืื ืื ืืืก ืืื ืืขืืืื ื ื ื ื ื ืื ืืืืกืคืืจื ืฆื ืื ืฉ ืื
ืจื. ืฆื ืืืื ืื ืืืขืื ื ืืืจื ืื ืืชื
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S15
Redefining What โFor Meโ Means
9. It is possible to say that from the standpoint of our Divine service, this is the reason that it was ordained to recite the story of Chanahโs prayer as the Haftarah for Rosh HaShanah and to include in it the challenge issued by Eli the kohen, โHow long will you make a spectacle of your drunkenness?โ
Eliโs rebuke was based on the logic that when one stands โbefore G-d,โ16 โbefore the Holy of Holies,โ47 nothing else should matter except the fact that one is standing โbefore G-d.โ48 In such a place, it is not fitting to focus on material things even a request like Chanahโs, โIf you will give your maidservant a male childโฆ.โ49 Especially, since she โprolonged her prayer,โ50 Eli considered this as โdrunkenness,โ preoccupation with appropriate โ but still person-al (โIf you will give your maidservantโ) โ desires.51 Her desire was so strong that she did not realize where she was standing โ that she was standing โbefore G-d.โ
To this challenge, Chanah replied, โI poured out my soul before G-d.โ Not only was her prayer for a son not the result of her intoxication with her per-sonal desires, on the contrary, it was an outpouring of the inner dimensions of her soul that is appro-priate particularly when one stands โbefore G-d,โ as reflected in the verse,52 โMy heart says, โSeek My countenanceโ (panai); I will seek Your countenance, O G-d.โ Panai, translated as โcountenance,โ shares
47. Ralbag, I Shmuel 1:12.
48. Note the teaching of the Baal Shem Tov (Kesser Shem Tov, sec. 97) on the verse (Tehillim 102:1), โThe prayer of a poor manโฆ he will pour out his words before G-d.โ As the Baal Shem Tov explains, the poor man does not desire anything. His request is only that he be able to โpour out his soul before G-d.โ See the maamar entitled Beyom Ashtei-Asar Yom, 5731 (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, p. 133).
49. I Shmuel 1:11.
50. Note that the prayer that the Kohen Gadol recited in the Outer Sanctuary immediately after departing the Holy of Holies (Yoma 53b) on Yom Kippur was a short prayer (ibid. 52b).
51. The description of her prayer (I Shmuel 1:13), โonly her lips were moving, but her voice could not be heard,โ was not proof that Eli thought she was intoxicated in a simple sense. Instead, he thought
that she was intoxicated with her prayer. Why were only her lips moving? Because a) she was greatly intoxicated with her prayers for a worldly concern to the extent that โonly her lips were movingโฆ.โ She was so wrapped up in her prayer that she could do no more than move her lips. Furthermore, b) this indeed is the manner in which one should pray, as stated in Berachos 31a.
52. Tehillim 27:8; Likkutei Torah, Devarim 44b-c, 66c ff.
ืืืื ืืื ืืืก ืื ืืืืจ ืืืฉ ื. ืืื ืืขื ืืืืก ืขืืืื ื ืืขื ืืขืจ ืงืืืข ืืขืืืขื ืฆื ืืืื ืื ืืคืืืจื ืคืื ืฆืืืืืขื ื ื, ืืฉ ืจืืฉ ื ื ืื ืช ืคื ืชืืื ืื ืจืืื ืคืื ืขืื ืืืื "ืขื ืืชื
ืจืื ืื'": ื ืช ืฉ ืช
ืื ืืขืืืขื, ืืื ืขืื ืคืื ืืขื ื ืื โ ื'" "ืืคื ื ืืืื ืฉ ืืขื ืขืช ืฉ ืืืืจืฃ โ ืื"ื ืืฉ ืืง ื ืงืืฉ "ืืคื ื ื ืื ืืืื ื ืืืข ืงืืื ืืื ืืืืกืขืจ ืืขื ื ืืื ืงืืื ืื ืืขื ืืื "ืืคื ื ื'"ืื; ืคืืจ ืฉืืช ืง ื ืืื ืืืื ืฆื ืืื ืืจื ืื ืืื ืืคืืื ื ืื ืคืืจ ืื ืฉ ืขื ืื ืื ืื ืืืืชื ืืจืข ื ืืื "ืื ืชืช ืฉ ืง ืืื ืืื ืืื ื ืื ืคืจื ื ืืื ืื"ืื, ืื ืฉ โ ื"ืื ื ืืืชืค "ืืจืืชื ืคืื ืืืคื ืืจืืช" ื ืคืื "ืฉ ืืืก ืืื ืืื ื ืืฆืขืจ ืืื ืืืืืขื ืข ืคืื ืืืจืข ืืืืข ืืื ืืืืชื( ืจืฆืื ืืชืื; ืืืจ ืจืฆืื )ืื ืชืชืืื ื ืืืค ืื ืื ืืืจืง ืฉ ืืืื ืืื ืืืื ื ืื ืืืื ืื ืืขืคืื ื ืืื, ืื ืื ืฉ
"ืืคื ื ื'".
ื ืืขืขื ืืคืขืจื ืืืืฃ ืืขื ืืื ืื ื ืื ื'": ืืคื ื ื ื ืคืฉ ืืช ืคืื "ืืืฉืื ื ืคืืจ ืืจืข ืื ืฉ ืคื ื ืืจ ืืื ืืืจ ืชืืก ืืจืืช" "ืฉ ืคืื ืขื ืื ืงืืื ื ืื ื ืืจ ืจืฆืื ืืช, ืืืืืขื ืข ืืื ืืื ืืฉืืืืกืืืก ืื ืืื ืืืก โ ืคืืจืงืขืจื
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 16
its root letters with the word pโnimiyus, โinner dimension.โ A Jew seeks the inner dimensions of his heart, because he is seeking the inner dimension of G-d, and the inner dimensions of a Jewโs heart has no personal desires. Its en-tire existence is โbonded and attached to You [G-d].โ53
For this reason, it is also understood why, in her request, Chanah included a vow, imme-diately promising that if she was granted a son, she would โdedicate him to G-d for all the days of his life.โ49 Chanahโs sonโs entire life would not be his own, but would be dedicated to G-d. Her request for a son was not for herself, but solely for G-dโs purposes54 โ and that was sensed by the inner dimensions of her soul.
What We Ask for on Rosh HaShanah
10. On this basis, every Jew can derive a les-son regarding his prayers on Rosh HaShanah. It is not enough that the inner dimension of a Jew be as it should; this inner dimension must be expressed in a revealed manner. There-fore, when a Jew stands before G-d on Rosh HaShanah and asks for the fulfillment of his material or even spiritual needs, the โEli the kohenโ within his soul asks, โHow long will you make a spectacle of your drunkenness?โ Why are you thinking about worldly matters and personal needs at the time the King is be-ing coronated?
53. It is possible to explain that Eli did not realize Chanahโs intent because the motivation of a kohen (and a Levite) is to โdistance themselves from the ways of the world and stand in service before G-dโ (Rambam, Hilchos Shemitah VeYovel 13:13).
Certainly, this applies according to the opinion that Eli was the Kohen
Gadol [Midrash Shmuel which in some editions is also referred to as Midrash Shocher Tov, the end of ch. 1, Radak, Ralbag (I Shmuel 1:9)], who should โabide in the Beis Ha-Mikdash the entire dayโ (Rambam, Hilchos Kโlei HaMikdash 5:7). From this standpoint, asking for oneโs needs and โstand[ing] before G-dโ are two opposites.
54. This is also reflected in the wording Chanah used in her re-quest. She asked for zera anashim. Our Sages (Yalkut Shimoni on the verse) interpret that phrase as refer-ring to โwise, understanding, great and righteous menโฆ [dedicated] to the name of the Holy One, blessed be He.โ
ืคืฉ, ืืืืก ืืืก ืืืงื ืืื ืคืื ืคื ืืืืืช ืื "ืืคื ื ืืืืขื ืฉ ืคืื ื ืืฆ ืฆืื ืืืืืช ืฉ ื )ืืืืจืื( ืคื ื ืฉื ืง "ื ืืืจืื ื ืฉ ืืืื ื'", ืฉ"ืื, ืืืืก ืืื ื ืื ืงืืื ืืช ืคื ืื ื' ืืืงืืืืก ืืื ืืฆืืืืชื ื ื ืจืฆืื, ืืืืืขื ืขื
ื"; "ืืืืงื ืืืืืงื ื
ืืขืจืืื ืืื ืืืื ืืืื ืืืืก ืื ืืื ืืื ืืืื ืื ืืขืืืขื, ืจ ืื ื ืืืืื ื ืฉ ืง ื ืืืจ ืื ืื", ืืื โ "ืื ืชืช "ืื ืชืช ืืืืชื ืืจืข ืื ืฉื ืืืขื ืื' ืื ืืื ืืืื"ืื: ืืืื ืืื ืฆืขืจ ืืขื
ื ืืืื )ื ืื ืงืืื ืืืืืขื ืขืจ, ื ืืจ( ืืืืขืงืืขืืขืื ืืืืฃ ืืจืข ืฉ ืง ืื; ืืืืื ืืืจ ื ืขืจืฉ ืฆืื ืืืืืืืื ืฆืืืื ื ืืื, ื ืืจ ื ืื ืฆืืืื ืืื ืื ืื ืฉืืืขืจื ืืืืก ืืืขืืืื, ืื 'ืก ืขืจืฉ ืืืื ืืขื
ื ืืื. ื ืค ื ืคืฉ ืืขืจืืขืจื ื
ื ืืื ืืขืืขืจ ืืื ืืขืจืคืื ืืื ืื"ื. ื ืคื ืช ืืืื ืืื ืจื ืืชื ืขืืืืชื ื ืืืจืื
ื ื: ืจืืฉ ืืฉ ื
ืคืื ื ืืืืืช ืค ืื ืืืืก ืืขื ืื ื ืื ืืื ืขืก ืืืจืฃ ื ืืืืืช ืค ืื ื ืืจ ืืืขื, ื ืืื ืืืื ื ื ืขืช ืฉ ื ืืขืจืคืืจ, ืืืื. ืืื ื ืืจืืืกืงืืืขื ืืื ื ืขืื ื ื ื ืืฉ ืจืืฉ ื ืืื ืืขืื ืฉ ืืื ืืืขืจ ืื, ืื ืฉ ืื ืฆืจืืื ืืืืฃ ืื ืขืจืฉ ืืืื"ืขืื ืืื ืช ื ืื ืื ืืื โ ืื ืืจืืื ื ืืคืืื ืืื: ืฆื ืืขื ื'ื ืืืืก ื ืคืฉื, ื ืฉ ืืืื" ืจืื"! ืืืืก ืคืืจ ื ืืจืืืื ื ืช ืฉ "ืขื ืืชื ืชืืืืืขื ืข ืืื ื ืื ืขืืื ืขื ืื ื ืืืขืื ืืืฆื
ืื! ืจืช ืื ืฆืจืืื ืืื ืืื ืืื ืคืื ืืืช
ROSH HASHANAH-VAV TISHREI | TO POUR OUT OUR SOUL S17
Nevertheless, a Jew must ask for these mat-ters. On the contrary, the question calls forth Chanahโs answer โ which was given on behalf of every Jew, even one who at that time thinks about his needs for his own personal desires. The inner motivation for those requests is Chanahโs answer, โI poured out my soul before G-d.โ These words are an expression of the in-ner dimension the soul which is โbonded and attached to You [G-d],โ which is entirely one with G-dโs Essence.55
Chanahโs answer satisfied Eliโs challenge en-tirely, so much so that he agreed with her and gave her his blessing and promise that โthe G-d of Israel will grant the request that you asked of Him.โ56 So, too, may G-d grant the requests of every Jew for a good and sweet year and may that be manifest in the most straightforward way โ in revealed and apparent good, regard-ing children, health, and sustenance with abundance in everything.
55. See the interpretation of our Sagesโ statement (Bava Basra 10b), โI am giving this sela to tzedekah so that my son will live,โ in Likkutei Sichos, Vol. 5, p. 247ff. (translated in Selections from Likkutei Sichos,
Bereishis, p. 581), that โalthough outwardly he is performing the mitzvah with an ulterior motive, since inwardly his heart is directed to G-d, not only is the deed of tze-dakah (itself) perfect, the deed also
affects the person himself, and when focusing on his inner dimensions, he is deemed โ through this deed โ a complete tzaddik.โ
56. I Shmuel 1:17.
ืคืืจ ืขืื ื ืขืจ ืืืจืฃ ืื, ื ืค ืขื ืืฃ ืจืืคื ืืืคื ืืืก โ ื ืจื ืื ื ืขื ืื ืื, ืื ืื ื ืื ื, ืื ืคืื ืขื ืืคืขืจ ืืขื ืืจืืืก ืืขืจืืืืืืข ืืืืก ืืขืจ ืืคืืื ืืื, ืืขืืขืจ ืืจืืื ืขืจ ืืืขืื ืืืื ืข ืืฆืืจืืืช'ื ืฆืืืื ื โ ืื ืฉ ืง ื ืื ื ืืืืืช ืคืื( ืค ืืื, ืืื )ืื ืืคื ื ื'", ื ืคืฉื "ืืืฉืคืื ืืช ืขื ืื ืคืื ืืืืก ืคืฉ, ืื ื ืืืืืช ืค ืคืื ืืืืกืืืก ืื ืืื ืืื ืืืื ื", ื ืืืืืงื "ืืืืงื ืืื
ืจื. ืขืฆืืืชื ืืชื
ื ืื ืคืื ืขื ืืคืขืจ ืืขืจ ืืื ื ืฉ ื ืืื ืืื ืืื ืืื ืฆื ืคืืจืขื ืืคืขืจื ืืขื ืช ืขืื, ืื ืืขืืืขื ื, ืขืื ืืื ืืกื ืจื ืื ืื ืื, ืืจืื ื ืืืื ืืืจ ื ืืขื ืฆื ืื ื โ ืืืจ ืืื ืจืื ืืฉ "ืืืืงื ืืขื ืืื ืืืืื( )ืืื โ ืืขืื"ืื ืืืช ืฉ ืจ ืืฉ ืืชื ืฉ ืืช ื ืืชื ืืื ืืขืจ ืขืจืฉ ืืืื ืืขืจ ืืื ืืืื ืืืื ื ื ืฉ ื ืคืืจ ืืืื, ืืขืืขืจ ืคืื ื ืฉ ืง ื ืื ืจืื ืื ืืื ื โ ืคืฉืืื ื ืืืชืืงื, ืืืื
ื( ืจืืืื. ื ืืืืื ื )ืืืื ืื ื ืื ืืื, ื ืืื
)ืืฉืืืช ืืื ืืณ ืืจ"ื ืชืฉื"ื(
ืืจืื ืืช ืฉื ืืืืจืฆืืื ืืื ืืื )*ืืฆืืงื ืืช ืืจืช ืื ื ืชื ืฆืืดื )ืืื ืฉื ืฉืืืืดื(. ืืืืืดืจ ืืดืง โ ืืืืืดื โืขืืืช ืืขืช ืชืฉืืื ืฉืืช ื ืกืชืืงื
ืืื ืื ืฉื ืช ืชืฉืืดื. ืืืืดื.ืืืืื ืื, ื )"ืืืคืืืจืื ืืื ื"(, ืืืจ ื( ืกืดื ืกืชืงืคืดื ืืืดื )ืืืืืดื( ืืฉืืดืข
)ืกืดื(.ืฉืืืืึพื ื, ื. ื(
ืืื ืืืงืืื ืืืชืืืื ืฉืืจื ื( ืฉืืช ืฉื ืฉืืจืืช ืกืืจ )ืืืืืจืื
ืืคืืจืืฉื. ืืขืื(.
ืืืดื ื ื, ื. ืืขืื. ื*( ืืืืดื ืฉืืดืข ืฉื. ืืืืื ืืจืดื ืจืฉืดื ื(
ืฉื.ืจืืฉ ืืฉื ื ืื, ื. ืืฉื ื ืกืื. ื(
"ืืื ืกืขืดื( ืื, )ืืจืืืช ืืืืืดื ื( ืืืืชื ืืืจืืืชื ืืืื ืืืฉืืข ืืื ื
ืงืจืื ืืื ื".
ื )ืจืื, ืฉืื ืืฉื ื ืจืืฉ ืืกืืช ื( ืืืดื ืืืจืฉืช ืืื ืืืื โ ืืืืืดื(. )ืฉื, ืืคืกืืง ืขื ืฉืืขืื ื )ืืืงืื ืขื ืฉื ืืจืื ืืืื. ืืืืฉ ืืขืื ื( ืืคืกืืง )ืฉื, ื( ืืืื ืืืื( ืฉืืื ืืขืช
ืขืืื ืืจืื.
ืฉืืืืึพื ืฉื, ืืึพืื. ื(
ืืืขืืจ ืืขืื ื ืชืื ื ืืืชื ืืืื ืฉืืคื ื( ืฉืืืืชื ื( ืฉื, )ืจืฉืดื ืืฉืจืื ืขื ืืืื ืืื ืื ืื ืืืื ืืขื. ืืื ืฉืืคื ืืื "ืื ืืืืืช ืฆืจืื ืืืื ืืจื โ ืกืชื ืืืช ืืืืืชื" )ืฉืืช ื, ื. ืืฉื ื ืกืื(, ืฉืงืฉืืจ ืขื ืขืืื ืืืืฉืืช ืื ืืื )ืขืืื
ืืชืืกืคืืช ืฉื ืืืืื ืืชืจื ื, ื(.ืืขื ืื ืฉืืืืื ืืืื ืืืื ืื ืืืืขืืจ, ืืืฉืื ืืื ืืขืืืืชื ืืืืฉืื, ืืืจืขืืชื ืืืื )ืืืดื ืื, ื(, ืืื ืขื . . ืคื ื ืืื ืืจื ืขื ืื ื ืื ืฉ"ืืืืืื ืืืืืช )ืจืืืดื ืืงืจืื ืืช" ืืขืืืืช ืขืืงืจ ืฉืืืฉืื ืจืคืดื( ืืืงืืฉ ืืื ื ืืื ืืืื ืืืจืื ืฉืฉื ืืืฉื ืืื ืื ืืจื ืืขื ืืืฉื ื( ื ืื, )ืืืืื
ืืฉืืจ ืืขืืืืืช.ืื ืฉื, ืฉืืืืึพื )ืืขืื( ืจืฉืดื ืจืื ื( ืฉื. ืืจืืืช ืืขืงื ืืขืื ืืคืจืฉื )ืื(. ืื ืืคืจืื ืืืืืช ืฉืืื ืืฉืืดืข ืืืดื
ืกืืณ ืงื. ืืขืื.ืืื ืืชืจื ืงืื, ื. ืื( ืฉืืืืึพื ืฉื, ืื. ืื(
ืจืืฉ ืืฉื ื-ื' ืชืฉืจื | ืืงืืื ืฉืืืืช 18
ืฉื, ืื. ืื( ืืืขืืจ ืืกืืืืจ )ืงืื, ื(, ืืื ืฉืืืจ ืื( ืขื ืื ืืื ืชืฉืชืืจืื ืืชื ืขื ืขืื
"ืฉืืืจืช ืืื ืืืื".ืจืื ืืจืืืช ืื, ื ืืืจืฉืดื ืืืชืืกืคืืช ืื( ืืืืจ ืืืฉ ืฉื. ืืืืจืื ืื ืืดื ืฉืงืกืดื ืืขืื ืืื ืืื ื ืืืชื ืืฆืคื ืงืฆืช ืขืืื )ืืฆืจืื ืืงืฉืชื ืฉืชืขืฉื ืฉื ืื, ื: ืืืจื ืืื ืจืืื ื ืฉื ืขืืื ืืฆืจืื ืืืืช(. ืืื ืฉืื ืืืฉืืข ืืืณ ืขืืื ืงืฆืช ืฉืื ืืืืื ืืขืืช ืืืืจืื ื ืืื ืืืืื ืฉื. ืืคืืกืงืื ืืชืคืืชื ืจืืฉ ืฉื ืืฉืืดืข ืืืืจ ืฉืืชืื ืืื
ืกืืื ืงื.ืชืืืื ืคื, ื. ืื(
ืืฉืื ื, ื. ืืงืืื ืชืืจื ืจืืฉ ืืฉื ื ืื( ื ื, ื. ื ื, ืกืืฃ ืขืดื. ืืดื ืื ืืง ืชืฉืดื
ืกืคืดื.ืืดื ืื ืืง ืฉื. ืืขืื. ืื(
ืืฉืื ืืืงืืื ืชืืจื ืฉื ื ื, ื. ืื( 1145 ืขืณ ืืดื ืืงืืดืฉ ืืืจืืื ืจืื ื( ืืืืื. 1354 ืืืืื. ื"ื ืขืณ 434 ืืืืื.
450 ืืืืื. 489 ืืืืื. ืืฉื ื ืกืื.ืจืืฉ ืืฉื ื ืื, ื. ืื, ื. ืื(
ืืื ืจืื ืืดื ืชืงืขื ืชืฉืดื ืคืดื. ื"ื ืื( ืืื ืฉื ืจืืฉ ืืฉื ื ืชืฉืดื ืค"ื.
ืืจืืืดื. ืืฉื ืจืคืดื ืชืฉืืื ืืืืืช ืื( ืืืื ืืืงืืื ืชืืจื ืจืืฉ ืืฉื ื ื ื, ื.ืชืงืื ื )ืื, ื(. ืืจืื ืืืจ ืชืืจื ืืืจื ืื( ืืืืื ืจืืฉ ืคืจืฉืช ืืืืฉ. ืืืืืช ืืืดื ืฉื ืกืขืดื(. )ืงื, ืขืืืืื ืืื ืืดื ืืกืืคื )ืืดื ืื ืชืขืฉ(. ืืืืขืืจ ืืืชืจ
ืฉื ืืื ืกืืื ืฉื ืืกืืคื.ืืืืจืื, ืืื ืขืืงืจ ืืฆืืช ืขืฉื ืืชืคืื ืื( ืืืชืคืื ืืืณ ืืืฉืจ ืืกืจ ืื ืืืื ืืืจ
ืืืืืฆื ืืื )ืจืื ืกืคืจ ืืืฆืืช ืืืฆืื ืืชืืืชื, ืืชืคืื ืืฆืืช ืฉืจืฉ ืฆืืง
ืืฉื ื ืกืื(.ืืจืื ืืงืืดืฉ ืืืดื ืขืณ 217 ืืืืื. ืื*(
ืื"ื ืืืืดื ืฉืืดืข ื. ื, ืฉืืช ืจืื ืื( ืกื"ืก ืฆื. ืืขืืื ืืจืืืช ืื, ืจืืฉ ืขืดื:
ืขืืื ืืคื ื ืืื ืืืื ืืืืืื ืื'.ืจืื ืฉืืดืข ืืืืดื ืกืืณ ืงื ืกืดื: ืขืืื ืื(
ืืคื ื ืืืื โ ืืื ืืืื ืืืงืืื.ืืืืื ื, ื. ืืจืื ืืงืืดืฉ ืืดื ืขืณ 1050 ืื(
ืืขืจื 13.ืืฉืื ืืชื ืื ืคืืดื. ืื(
ืชืืจืช ืจืื. ืกืืื ืืื ืฉื ืืชืจ ืจืื ื( ืืืขืฉืดื ืฉืืืืื ืืงืื ืืคื ืื ืกืขืืฃ
ื.ืฉื( ืชืืจื )ืืืจ ืืืืื ืืจื ืืืฉืื ืื( โืืฉืืื ืขืืืโ, ืืฉืืื ืช โืืืฉืคืืข
ืืฉืืื ืโ.825. ืงืื ืืจืก ืจืื ืื ืืงืืดืฉ ืืดื ืขืณ ืื(
ืขื ืื ื ืฉื ืชืืจืช ืืืกืืืืช ืกืืกืดื.ืชื ืื ืจืคืโื. ืื(
ืชืจืกืดื ืืืืงืืชื ืื ืกืืดื ืจืื ืื( )ืืืืฉื ืชืจืกืดื(.ืืืฉืขื ืืช ืืืื ืโ. ืื(
ืืดืฉ ืืืืื ืืดื ืงืืดื ืชื ืื ืจืื ืื( ืชืคืื ืืืืืช ืจืืืดื ืืจืื ืืคืขืดื.
ืคืดื ืืดื.ืืจื ืืืื ืื, ืจืืฉ ืขืดื. ืื, ืกืขโื. ืฆื, ืื(
ื. ืงืื ืืจืก ืืขืืืื ืกืคืดื.ืืชืจ ืฉื ืืื ืกืืื ืงืฆื )ืื, ื(. ืืจืื ืื( ืืืชื ืืดืง ืืืดื ืืืืโืจ )ื ืขืชืง ืชืืื ื
ืืืงืืดืฉ ืืดื ืขืณ 177(.ืชืืืื ืงื, ื. ืื(
ืจืืืดื ืฉืืืืึพื ืฉื, ืื. ื( ืฉื )ืืชืจ ืืืขืฉืดื ืืชืืจืช ืืืขืืจ ืื(
ืืื ืกืืื ืฆื( ืขื ืืคืกืืง )ืชืืืื ืงื, ืืฉืคืื ืืณ ืืืคื ื ืืืณ ืืขื ื โืชืคืื ื(
ืฉืืืโ.ืฉืืืืึพื ืฉื, ืื. ืื(
ืืืืื ืืืื ืืื ืืชืคืืช ืืืขืืจ ืื( ืฉืืืชื โ ื( ื ื, )ืืืื ืืืืืืดืค
โืชืคืื ืงืฆืจืโ )ืฉื ื ื, ื ืืืฉื ื(.ืฉืคืชืื โืจืง ืื( )ืฉื, ืฉืืชืื ืืื ืื( ืืืืจ ืืฉ โ ืืฉืืขโ ืื ืืงืืื ื ืขืืช ืื ืฉืืืจื ืฉืืื ืืืืืื ืื ืฉืืื ืืฉืืจืืช ืืืื ืขื ืืืจื ื( ืื ืื: ืืื(, ืขืืื ืขื ืื ื ืขื )ืืืชืคืื ืฉืื ื( ืื ืืโ. ื ืขืืช ืฉืคืชืื ืฉืจืง ืขื ืฆืจืื ืืืืืช โ ืืืืืชื ืืืจืืืช )ืื,
ืกืขืดื(.ืชืืืื ืื, ื. ืืงืืื ืชืืจื ื ืฆืืื ืื, ืื(
ืึพื. ืฉืืช ืฉืืื ืกื, ื ืืืืื.ืืืฉ ืืืืจ, ืืื ืฉืขืื ืื ืืจืืืฉ ืืื, ืื( )ืืืื( ืืื ืืื ืืื ืืคื ื ืฉืขื ืื ื ืฉื ืืืืื ืืืจืื ืืขืืื ืืืขืืื ืืฉืจืช
ืืคื ื ืืณ )ืจืืืดื ืืืืืช ืฉืืืื ืืืืื ืืื ืฉืขืื ืืืืืขื ]ืืืคืจื ืืกืืคื( ืืื ืืืื )ืืืจืฉ ืฉืืืื )ืฉืืืจ ืืื( ืฉื, ืฉืืืืึพื ืืจืืืดื ืจืืดืง ืกืคืดื. ื( โ ืฉืืืฉื ืืืงืืฉ ืื ืืืื )ืจืืืดื ืืืืืช ืืื ืืืงืืฉ ืคืดื ืืดื([ โ ืืืื ืืฆื ืืืื ื ืื, ืฉืืืืช ืฆืจืืื ืืืขืืื
ืืคื ื ืืณ ืื ืืฆืืื ืืคืืื.โืืจืข โ ืืืคื ืืืงืฉืชื ืื ืืืืืืฉ ืื( ืื ืฉืืโ, ืืคืืจืฉื ืืืดื )ืืืงืื ืฉืืขืื ื ืื ืืื ืื ืืืืื โืื ืฉืื ืืคืกืืง( ืขื )ืื ื( . . ืืืจื ืืฆืืืงืื ืืืืืืื
ืฉืื ืืฉืื ืฉื ืืงืืดืโ.ืฉื, ืื. ืื(
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