The shul of Beis Menachem Miami Beach goes on for many years already. We try now to do it that it should fit to the project Likutei Sichos if it can, not always will be able to, sometimes we'll learn a different sicha. So we're going to learn the sicha for Rosh Hashanah חלק י\"ד. Happens to be connected to this year because it talks about יום טוב של ראש השנה שחל להיות בשבת, and this year Rosh Hashanah is on Shabbos, that's one nekudah. And I want to say another nekudah, that bichlal this is a sicha more a חסידישע שיחה, it's not a simple sicha, it's ענינים בחסידות, the whole thing is based on ענינים בחסידות. But I want to say that this sicha is also not part of the regular series of Likutei Sichos when it came out weekly, and that was מגיה weekly to sichos, so the sichos from חלק י' to י\"ד are from the קונטרסים that the Rebbe was מגיה through the year תשל\"ג and תשל\"ד. So every parsha has two sichos because it's from two years. So here we have an extra sicha Rosh Hashanah, because Nitzavim has two sichos and Vayelech has two sichos and Haazinu has two sichos, and this extra one. What happened? If I remember correctly, in the year תשל\"ב, when the Rebbe did not give out Likutei Sichos, it was מגיה that year, but sometimes after farbrengens, the Rebbe was מגיה the sicha not of Likutei Sichos, separately. And all those sichos from then went into the הוספות of Likutei Sichos in the different כרכים. But like I said last week or two weeks ago, that there are some שיחות, very few, that were written even though it's a הנחה from the farbrengen, but it was basically a style of Likutei, so Likutei Sichos is a different style. It's not like you speak, it's more like a sefer. And that was written that same way, so we decided that that will go in the sefer in the פנים, not in the הוספות. And I said last time that anything went into הוספות is not learned as much. Some people give a look at this, but you don't make like now even there's a project Likutei Sichos on the sefer, it's only up to the הוספות. הוספות are not part of it, so people don't really learn it. But if it's in the פנים it's part. Like now, this שיחה we are learning as part of the project Likutei Sichos. So I'm saying that's why those שיחות like this one that would fit into the style of the sefer that went into it. And if you look in the front takeh, it says which year it came out. So it says that this שיחה was printed in the year, it's a שיחה that the Rebbe said ל\"ג, printed ל\"ה. Actually ל\"ה the Rebbe didn't magiah Likutei Sichos. So it's at that time that went into the sefer. Anyway, this is just a historical thing that I want to say. Okay, we'll start inside. יום טוב שני של ראש השנה חלוק מיום טוב שני ששאר ימים טובים. Second day of of Rosh Hashanah is different than the second day of the other Yamim Tovim. בשייכותיה ליום טוב ראשון ולעצם תוכן ענינו של החג, in what how it's connected to the first day. In other words, the second day is always connected to the first day, say second day to the first. But that inyan of and it's also connected, it's Yom Tov, so the second day of Rosh Hashanah in its relationship to the first day and bichlal to the inyan of what Rosh Hashanah is is different than every other second day of Yom Tov. וכמובן מהלכה למעשה, we see it in actual הלכה, שבה הושוו כל ישראל, מהלכה למעשה everyone is equal, so that's like a thing for everybody. And the Alter Rebbe says that other חלקים התורה is not mamash for everybody. But halacha is something every Yid is the same halacha, u'memele that is something that shows on the etzem of the inyan. So we see a halacha b'no'ge'a the second day of Rosh Hashanah different than the second day of every Yom Tov: שהנולד והנחלב ביום א' דראש השנה אסור גם ביום ב' דראש השנה, that anything that was born on the first day of Rosh Hashanah, or like milk, nechlab, you milked the cow, the milk came milk on the first day of Rosh Hashanah, or eggs that the chicken laid on the first day of ראש השנה, you can't eat it in the second day either. מה שאין כן בשאר יום טוב שני שמותר ממה נפשך. Every other Yom Tov you could. Because where did the din of second day Yom Tov come? Chumash it only says one day. Because at the time years when they had the Sanhedrin, so and people lived far, they didn't know when בית דין establish Rosh Chodesh. And there were places that how did בית דין notify? They would send messengers, took time. So some places, by the time the second day of the month came they already heard, the third day of the month. There were some places that even by the fifteenth day of the month, they still haven't heard when is Rosh Chodesh. So when it came the fifteenth day of Pesach let's of Nisan, they didn't know, is today the fifteenth or is tomorrow the fifteenth? So question always of which of the two days. So they made two days Yom Tov. But really, when we say two days Yom Tov when it was made, it was like not two days Yom Tov. We don't know which one, so we made two, but really it's only one. So if something was let's say milk that was milked on the first day of Yom Tov, so you can't use it, but the second day you could use. Why? Mimah nafshach. If the first day was Yom Tov, so today's not Yom Tov anymore, so you could use it, because it's all connected to muktzeh, it's nolad. On the other hand, if the second day is Yom Tov, there's also no problem, because the milk was milked ערב יום טוב, because the first day was not really Yom Tov. But on Rosh Hashanah we don't say it. Rosh Hashanah whatever is milked or created on the first day of Yom Tov is asur on the second day. Mita'am, v'hata'am bazeh the reason is לפי שב' ימים דראש השנה כיומא אריכתא, that the two days of Rosh Hashanah is not like two separate days, it's like one long day. U'memele whatever is on the first is asur on the second, it's all like the one day. ובפרט לפי פנימיות הענינים, certainly when we look in the חסידישע פשט, איתא בלקוטי תורה, it says in לקוטי תורה על הפסוק יחיינו מיומיים, you made us live the two days, so it says there in Likkutei Torah that יומיים הם ב' ימים של ראש השנה. It goes on the two days of ראש השנה, כי ראש השנה לעולם ב' ימים. Rosh Hashanah is always two days. אפילו בזמן שהיו מקדשים על פי הראיה, even in those time when they were מקדש every month, Rosh Hashanah was always two days. And you see in הערה ד' the Rebbe explains how it is, because it was always, because since Rosh Hashanah is the first day of the month, so let's look at this: Eretz Yisrael, even the people in Eretz Yisrael did not know when they made Rosh Chodesh. If let's say the first day is Rosh Chodesh, that's the 29 days of Elul finished and the next day is a question: is today Rosh Chodesh or tomorrow? So came the first day. If it was Rosh Chodesh that day, who knew about it? They couldn't notify, even in Eretz Yisrael they couldn't notify. The בית דין knew about it in Yerushalayim, but how did people in another city know about it? They takeh didn't. So the other people had to keep it as Yom Tov in case it is, and then the second day, because maybe the second day is. In some places they didn't find out till the second day. So even in Eretz Yisrael and even in Yerushalayim some years it was two days, not to go into the details. So that shows that בעצם ראש השנה, the two days of Rosh Hashanah is not like all the ימים טובים, like a ספיקא דיומא, it's a safek. It also came from a safek, but since that that's how it was always, mimela that means that that's the concept of Rosh Hashanah, these two days. ומבואר שם, it says in Likkutei Torah, שב' ימים של ראש השנה עליות עולמות. You know it says in Chassidus on Rosh Hashanah the עולמות have an עליה. And it's on both days. ביום א' הוא בבחינת פנימיות וביום ב' הוא בבחינת חיצוניות. The first day it's the פנימיות of the עולמות go up, the second day the חיצוניות. Which means, הרי מובן we understand מזה, שב' ימים דראש השנה ענין אחד. So this shows that they're both the same ענין, עליות העולמות, that the olamos go up into higher levels. אלא שבענין זה גופא ישנם ב' פרטים, but there are two details: first day one inyan, the second day another inyan, but it's all the same inyan. In that same inyan, two separate days. And here הערה ה', the Rebbe says why sometimes בזמן בית המקדש there was one day in Yerushalayim. But the bottom line is that the fact that it's always two days, it says someplace even Chazal say that it goes back all the way in the מדבר I think he even says that. It goes, I don't remember how, maybe the Rebbe brings it here, I don't see, that this inyan that Rosh Hashanah was two days was done always. Not like all other דינים דרבנן which were made years later. This is a דין דרבנן so to speak, the Torah says one day Rosh Hashanah, but it goes back all the way. So the inyan of the second day Rosh Hashanah in relationship to the first is very close. There's something that together they bring out a real point, together, because they're not, they're one thing. והנה שייכות זו של יום ב' דראש השנה ליום א' דראש השנה, לעצם הענין של ראש השנה, this connection that we say that the second day Rosh Hashanah, its relationship to the first day, that it's like connected very close to the first day, and it's part of the real Yom Tov, not like the second day Yom Tov of other Yamim Tovim which is really a safek, this is mamash part of the יום טוב, ניכרת ומובלטת ביותר בקביעות שנה זו, is we could see and it expresses itself more in the kevius like this year, which it says in the bottom the sichah was said in the year תשל\"ג, שיום טוב של ראש השנה חל להיות בשבת. When Yom Tov of Rosh Hashanah falls on Shabbos, then you see more the importance of the second day of Yom Tov in relationship to the first and it's a relative to the Yom Tov, that the inyan of יום טוב ראש השנה expresses itself even more in the second day as we will see. And this how the רבי explains it:

והנה בתפלת ראש השנה אומרים, the davenen of Rosh Hashanah we say זה היום תחלת מעשיך. This is the day which is the beginning of your actions, לשון רבים. Which is not, Rosh Hashanah is not the day that the מעשים of the Eibershter, which is the creation of the world, started. It started כ\"ה אלול. Rosh Hashanah was the day that Adam Harishon was born. So why do we say this is the beginning of your מעשיך? ומזה שנאמר מעשיך לשון רבים, it says מעשיך, your action means everything, מובן we understand says זה היום אינו רק תחלה לבריאה הפרטית של האדם. It's not only the beginning, which let's use the gashmiyusdike word, the anniversary of when the אדם was created, שנברא בראש השנה, ושנינו בראש השנה, אלא שהוא תחלת כל מעשיו של הקדוש ברוך הוא. It's the anniversary, which means the it's an anniversary of the beginning of everything, גם אלו שנבראו בחמשת הימים שקדמו לבריאת האדם, even those things that were created in the five days before אדם הראשון, וכמבואר בארוכה בדרושי ראש השנה. Like it says in the maamarim of Rosh Hashanah, it says this inyan, this nekudah, that it's not even though physically they were not created on Rosh Hashanah, so the anniversary of their creation is not Rosh Hashanah every first five days, but because of Adam Harishon was created on that day, and it's his anniversary of creation, this means everything is that that day the anniversary. Why? היינו, the רבי טייטשט טייטשט עס אויס, שהתחדשות הבריאה שבראש השנה, when we say that on Rosh Hashanah that the whole creation gets renewed, which means on the day the day of its creation comes, it gets renewed for another year, לאו דווקא ענין המיוחד לאדם בלבד, it's not only concerning the אדם, the person, אלא שהוא כולל כל העולמות וכל סדר השתלשלות וכולי. It goes on everything, all the worlds and all the השתלשלות. ועם כל זה, הרי התחדשות של העולמות הוא ביום בריאת אדם. If it's their creation, if it's the anniversary and the התחדשות of the day they were created, so why is it on Rosh Hashanah? No, nevertheless we see that the day Adam Harishon was created, we consider that the day of their creation. והטעם בזה הוא, the reason is, because תכלית כל השתלשלות וכל השתלשלות והעולמות והצמצומים והמסכים והפרסאות וכולו. The purpose of the השתלשלות of all the worlds, the צמצומים of all the worlds, the מסכים and פרסאות, these are the separations between one world and another, so there's so many inyanim that the סדר השתלשלות, all of that is for one purpose: כדי שיהווה עולם הזה התחתון, in order to get this world. נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. The Aibershter should have a dwelling place in this world, so the whole kavanah is only for this world. And for that we'll see why it's considered the the day of its creation is considered when אדם הראשון was created. וב' inyanim b'zeh. Goes into this nekudah. When we say the kavanah of the creation was because the Aibershter had a desire to have a dwelling place in this low world, there are two peratim in it, two inyanim in it. Number one: first of all, מה שאינו ידוע ומושג. Part of that statement we don't understand. והוא, what don't we understand? למה רצה הקדוש ברוך הוא שתהא דירה לו יתברך בתחתונים? Why did Hashem want it? We say Hashem had a desire that His place should be down here. Why? אין על זה שום טעם. There's no reason for it. ועולה למעלה מכל טעם, it's beyond any reason, אלא רק משום שכך נתאווה. This what the Aibershter desired, that's what He wanted. וכמבואר בהמשך ראש השנה תרס\"ו, like it says in תרס\"ו מאמר, Alter Rebbe, well the expression the Alter Rebbe said: Aif a taave iz kein kashya. One asked the Alter Rebbe, \"You say that the Aibershter had this desire to have a דירה בתחתונים, why?\" So he said, lashon in Midrash is \"נתאווה\", from לשון תאוה. Aif a taave iz nisht kein kashya. There's no kashya. שכוונה זו היא למעלה מכל טעם, which means that the the purpose, the reason why He wanted is beyond any reason. And we can't go into the arichut of it, it means it's beyond giving any reason. It goes back beyond reasons. That means bichlal any reason you'll give, cuz sometimes you might think there's something that we don't know the reason. It's such a deep inyan that, what should, we can't figure out the reason, our brain can't. That's not the pshat here. The pshat here, it's not בגדר any reason. It's למעלה מטעם ודעת, and there are biurim on it to explain it. But that's one thing, why the Aibershter wanted דירה בתחתונים. But the second thing, לאיזה ענין נתאווה הוא ידוע. What He wanted, we do know, היינו המכוון והתכלית בבריאת העולמות להיות לו יתברך דירה בתחתונים. We know what He wanted, that the tachlit of the whole creation of everything is in order to have a דירה בתחתונים. אולם משום זה, but if for that only, עדיין אינו מובן תכלית התהוותם של כל העולמות עליונים וכולו. The question is if the whole purpose of everything is only for עולם הזה, so why did we need all the עולמות in between? שהרי ביכולתו יתברך, the Eibershter could have, לברא רק את הנבראים התחתונים בלבד, create only תחתונים, only the low world, והם יהיו דירה לו יתברך, and they'll be a דירה for Him, why did He need everything between? הביאור בזה יש לומר, the peshat is like this: דאין כוונתו יתברך, אויסלאז איז זו בלבד, שתהא דירה לו יתברך תהיה בתחתונים. The Eibershter did not only want, the bottom line, that He should have a דירה בתחתונים, כי אם שהנבראים התחתונים יעשו דירה לו יתברך. The Eibershter wanted that it should be made, that the ברואים from down here, from תחתונים, which is basically the Yidden, should be the ones to bring about the דירה בתחתונים. Klomar, meaning, בעבודתם ויגיעתם יעשו דווקא, that Yidden should do work to make a דירה בתחתונים. וזה אפשר להיות רק על ידי התהוותם באופן שקודם להם כל סדר השתלשלות And in order for that to happen you need all the עולמות, בהדרגתם, and all the מדרגות מלמעלה למטה, all the way up to down, כמבואר בדא״ח, like it says in chasidus, it says in the bottom of הערה ח׳, ראה המשך תרס״ו, and bichlal it's explained this נקודה that if there wouldn't be סדר השתלשלות, also it needs a lot of explanation, I'm just going to say the words, that if not for - if not for סדר השתלשלות, יידן wouldn't have this ability of bringing אלוקות into the velt. Because if it would be straight from the Eibershter himself into עולם הזה, there would be a big gap. Yeah? It would be. So the people here, since there's a gap, we could not have an השגה in אלוקות. Because to have an השגה it has to be שייכות to us. If we don't have an השגה in אלוקות, we can't bring אלוקות into this world. I'm just saying the words, it needs a lot of hasbara, but this is the words it says in Chassidus. ומילא, in order that we should be a- people should be able to make a dirah batachtonim. Now the Aibershter, the kashya was, like the Aibershter wants a dirah batachtonim, make a תחתון and make a make yourself a house there, make yourself a דירה. So he says, \"No, the Aibershter didn't want just to have a dirah batachtonim. He wanted לעשות לו יתברך a dirah batachtonim. There should be people to make it. So that's why he had to make סדר השתלשלות, so the people are able to make it.\" So the bottom line, what we're trying to say here is that the tachlit of everything is that Yidden should do avodah to make a dirah batachtonim. Fine. ובזה יובן מה שראש השנה תחילת מעשיך לשון רבים, that's why we say that Rosh Hashanah is the beginning of the creation of everything else, not only of the human being, שלא רק בריאתו של אדם מתחדשת בראש השנה, not only the creation of a person of the Adam is renewed on Rosh Hashanah because that's the day of his creation, his anniversary, כי אם של כל הנבראים בששת ימי בראשית, all the crea- everything that was created in the six days of creation, לפי שכל עיקר מטרת התהוותם, because the whole purpose of their creation, בכדי שהאדם בעבודתו בהם ועל ידם יעשה לו יתברך דירה בתחתונים, that the Yid should do avodah with the ענינים of תחתונים and through them make a dirah batachtonim. ולכן גם הם נתחדשים בעת התחדשותו של האדם. So therefore, since their tachlit is the Adam, so when is their anniversary? When the Adam was created, which is the עיקר מטרה בהוייתם, the עיקר מטרה of the cre- of their creation. Now, be'emet when the Rebbe said before that the purpose is בכדי שהאדם בעבודתו בהם ועל ידם, what is בהם ועל ידם? Through them, in them and through them, doesn't only mean תחתונים, means even taking the עולמות, taking the ענין of אלוקות that is נמשך in the עולמות, a person should be able to take it and bring it into velt, into tachtonim. So therefore, if it wouldn't be the סדר השתלשלות, there's nothing you could take to bring in velt, because you yourself disconnected. Whatever. But the bottom line is that the tachlit is that the Yidden should through their avodah bring make a דירה בתחתונים. So that's why we consider that the anniversary of their creation is on the day of the Adam. But לכאורה that's not enough. The Rebbe asks: ואף שגם בתחילת הבריאה כל כוונת התהוותם של הנבראים היתה רק בשביל עבודת האדם, this whole thing that their tachlit was that a person, a Yid, should do his avodah, that was the reason for the beginning of the creation, not only now that's the purpose, that's the purpose in the beginning, ועם כל זה לא נבראו ביום שנברא אדם אלא קודם לו, and nevertheless they were created before. We're saying now, why do we consider the creation now? When is the hitchadshus of their creation? On the day of Adam because that's their whole tachlit. So how come it wasn't like that in the beginning? Should have been like that in the beginning, too, that they should be created in the day of Adam. If their whole tachlit is Adam, just like now we say the hitchadshus of their creation is when hitchadshus of the Adam, so לכתחילה it should have been that way. So the Rebbe says no. Why then it came before, that's a pshuteh reason: זהו לפי שאז, בראשית בריאתם, then in the beginning when they were created, הרי הם עדיין בבחינת הכנה ויכולת לתכלית והסיום של בריאות - של בריאתם, אדם, then it's only a preparation that the Adam should be able to do avodah. It had to be a hachana to it. היינו, what does that mean? Says, שכוונת התהוותם היא בזה, the purpose why they were created, שהאדם ימצא אחר כך הכל מוכן לעבודתו. The Gemara takeh says, see הערה ט׳, it says ראה Sanhedrin, the Gemara asks why takeh was Adam HaRishon created the last, why was everything created before him? So the Gemara answers, the reason why everything was created before him, so that when he is created he should find everything ready. Imagine if he'd created with no world. What would he do? So in order for him to be able to use the everything, you have to prepare it before. So b'meila in the beginning it had to be done before, because since their creation is for the tachlit of Adam, the Adam has to have them, so you have to make them first. מה שאין כן בעת התחדשותה של הבריאה שלאחר זה, מדי שנה בשנה, but this that every year it gets נתחדש, ובפרט לאחר Matan Torah, when every after Matan Torah when we already have the commandment to do the עבודה, שהאדם כבר עובד עבודתו, we already do it, ובזה when we do it already, הרי הוא כבר נעשה בפועל תכליתם של כל הברואים. Now it is bepo'al, since you're doing the avodah, this is, the avodah of Adam is the תכלית of everything already. ולכן גם התחדשותם, therefore when they are נתחדש, תלויה בעיקרו בתכליתם של אדם. So their renewal is dependent on the Adam. Lechatchilah it had to be so the Adam should have it, but now that it's there already, so their whole thing is the Adam's avodah, so now they come together with the Adam's avodah. So we know what the תכלית of the creation is. והנה מכיוון שבראש השנה התחדשות כל העולמות וכולי, באופן שמוטגשת תכליתם, לעשות לו יתברך דירה בתחתונים, since we just finished saying that Rosh Hashanah is when all the עולמות get renewed in their creation, and in a form where we see in them their תכלית, דירה בתחתונים, because we say when is it נתחדש? On the day Adam Harishon of Adam, it means you see in the התחדשות that it's all connected to the avodah. Because if it wouldn't be connected to avodah, why is it נתחדש today? Should be נתחדש five days before. So in the התחדשות of the עולמות on Rosh Hashanah, you see their תכלית. הרי בהכרח לומר שגם המצוות היום דראש השנה, so you must say that even in the mitzvah also, in the mitzvah of what is the mitzvah of ראש השנה, שהיא עבודת האדם ביום זה, which we said everything is for avodah, certainly whatever the avodah is on that day, that's even more, that's the avodah of the day. So certainly in the in the mitzvah of the day, which is the avodah of the person ביום זה, והיא הפועלת התחדשותם של כל העולמות, and that avodah is the one that causes this renewal of all the עולמות, which is the ענין of שופר, נבטא ענין זה דנתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. So in this mitzvah of the day, which is the avodah of the day, which is the avodah of the adam on that day, so obviously it's connected to the olamot of that day, in the avodah of the day, which is shofar, you could see the concept of דירה בתחתונים. How? ואבאר בזה: אמרו חז\"ל, חז\"ל say like this, מצוות היום בשופר, the mitzvah of Rosh Hashanah is shofar. ואיתא beRambam,

and the Rambam says like this: אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, even though the fact that we have to blow shofar on Rosh Hashanah is a decree of the תורה, רמז יש בו. There's a hint. כלומר, what's the hint? עורו ישנים וכולי. Wake up from your sleep. It's an alarm clock, so to speak, it's a noise. Wake up from your sleep, wake up from your deep sleep, wake up from your narishkayten, get out and wake up. The Rambam says two things. He starts off by saying it's גזירת הכתוב, and then he says there is a רמז, the רמז is to do teshuvah. ולכאורה, הרי חידושו של הרמב\"ם כאן בהלכות תשובה, רמב\"ם says this in הלכות תשובה. What is Rambam trying to tell us here? Why does he say it in הלכות תשובה? He wants to tell לומר שתקיעת שופר רמז יש בה בענין התשובה. He wants to tell us that shofar has a רמז of teshuvah, because there's another sichah where the Rebbe asks taka di kashya, why does he say in הלכות תשובה? Should have said in הלכות שופר. But anyway, the Rebbe says here that Rambam wants to tell us the connection between shofar and teshuvah. So shofar has a remez of teshuvah. אבל למה מקדים בהלכות תשובה שתקיעת שופר היא גזירת הכתוב? The mitzvah itself has nothing to do with teshuvah seemingly. It's a mitzvah of shofar, it's a גזירת הכתוב like any mitzvah. And the Rambam starts off, this mitzvah is a mitzvah, you got to do the mitzvah no matter what. What's that got to do with Hilchot Teshuvah? Hilchot Teshuvah should only have said that there's a remez of teshuvah. ובסגנון אחר, in other words, אפילו אם תמצי לומר שתקיעת שופר יש בה טעם, he starts off by saying there is no reason, but there is a remez. What's the difference if there is a reason or not? Let's say it wouldn't be a גזירת הכתוב, it would have a good reason, על דרך מה שכתב הרס\"ג הובא באבודרהם, the רס\"ג, Rav Saadia Gaon, says 10 reasons for shofar. Imagine, 10 reasons for shofar. So let's say there is a reason, אפשר להיות בה גם רמז, you could still have the remez of תשובה, כמו שמצינו בכמה וכמה מצוות, you find many mitzvot have a reason and they have remesim. The Rambam is simply saying it's a גזירת הכתוב, but nevertheless there's a there's a remez. What's nogea to mention the whole גזירת הכתוב here? ועל כורחך צריך לומר, so we have to say, שכל זה הוא חידושו של הרמב\"ם, רמב\"ם אדרבה wants to tell you this חידוש, שבתקיעת שופר ישנם ב' inyanim: we have takeh two things in shofar, גזירת הכתוב and a remez of avodah of teshuvah. It's a גזירת הכתוב, which means the Torah says so, and that's it, and in addition to that When we say the לשון גזירת הכתוב, always when we learn in Gemara, what means there's no taam? גזירת הכתוב. A lot of times the Gemara speaks what's the reason for this, and if there is no reason, we say, well, גזירת הכתוב, that's it. So the Rambam wants to tell us that שופר האָט אין זיך has the inyan of a גזירת הכתוב. It's something beyond taam. And at the same time, there's a remez also. What is it? What does it mean it's גזירת הכתוב? איתא במדרש, it says in Midrash like this, על הפסוק אמרתי אחכמה והיא רחוקה ממני: Shlomo Hamelech said, I was trying to understand, to be chacham, to be smart in understanding the reason for פרה אדומה, but I realized that it's far from me, I can't understand it. דשלמה לא השיג בחכמתו הטעם דמצוות פרה אדומה. Shlomo did not understand the פרה, it's a chukah and he didn't understand. But רק למשה אמר הקדוש ברוך הוא לך אני מגלה טעם פרה. To Moshe the Eibershter said, I'm going to tell you the reason. היינו, what does that mean? שאף ש... מצות פרה היא חוקת התורה, ענין שלמעלה מהטעם, even though פרה אדומה is a chukah, which means it's beyond reason, אינו ענין שבעצמו מופשט לגמרי מכל טעם, it doesn't mean it's בעצם beyond taam. הרי למשה נתגלה הטעם. There must be a taam, וראיה Moshe got the taam. Ella mai, it's so deep most people can't understand it, שלמה לא השיג, even Shlomo Hamelech couldn't understand. But it does have a taam. But the Rambam says by shofar it's different. וזו היא כוונת הרמב״ם בהדגשתו בהקדמה לזה שרמז יש בה. That's why the Rambam stresses before he even mentions that there's a רמז, שתקיעת שופר גזירת הכתוב. What does that mean? שאין הפירוש, it doesn't mean that מצות תקיעת שופר יש לה טעם. Doesn't mean that shofar has a taam, וזה שאינו מפרשו why doesn't the Rambam explain the taam? מפני שלא ניתן לגלות, משום איזה סיבה שתהיה, because you can't reveal it, it's too deep, you can't understand it. Rambam wants to tell you that's not the pshat. אלא שבעצמו ענין של גזירת הכתוב שלמעלה מהטעם, it's something which is beyond reason. Which means not only we don't know the reason, but there is no reason. והטעם בזה, what is the reason why it has no reason? לפי שתקיעת שופר במדריגה נעלית ביותר, תקיעת שופר is such a high מדריגה, שלמעלה מכל שייכות לטעם ושכל, it's so so close connected to the Aibershter, that it's beyond taam, beyond any taam. על פי זה נמצא, so it comes out, שמצות תקיעת שופר שהיא גזירת הכתוב שלמעלה מהטעם, this idea that תקיעת שופר is a גזירת הכתוב, something beyond reason, היא בדומה לענין נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים שלמעלה מכל טעם כו׳ כנ״ל. It's parallel, it's similar to the whole concept of דירה בתחתונים. We said before, the Aibershter wants a דירה בתחתונים. We know what he wants, but we have no idea why. And not only we we have no idea, there is no reason for it. בצד בכלל, I'll have to repeat, there's no reason, so why so why did he say to do it? It's part of the Aibershter's etzem. Whatever it is, mi-tzad the Aibershter's etzem there's a דירה בתחתונים, that's part of his etzem. And you can't give a reason. So the same thing with shofar the Rambam tells us, shofar is equivalent to the concept of דירה בתחתונים. אף על פי כן, רמז יש בה. But the Rambam says nevertheless there's a רמז, עורו ישנים wake up from your from your sleep and do teshuvah. שתוכן ענין השופר מורה על כללות עבודת האדם המתחלקת לשני פרטים, that shofar has a רמז that hints to kol what a Yid has to do, what does say a Yid have to do? עורו ישנים wake up from your sleep, etc., is ענין סור מרע, stay away from bad, go away from being asleep and doing bad things, and the Rambam continues, שפרו מעשיכם, fix, make your actions nicer is ענין עשה טוב, do good. So here we have like this: we have the למעלה מן הטעם, and then we have the inyan of עבודת האדם. Because the Rambam says the remez of shofar is the general avodah that a Yid has to do. ולכן כלל הרמב״ם שניהם ביחד, that's why the Rambam puts the two together, זה שתקיעת שופר גזירת הכתוב ורמז יש בה, right? Puts together the fact that תקיעת שופר is a גזירת הכתוב beyond reason and the remez. So it means like this: אף שבעצם ענינה של תקיעת שופר שלמעלה מן הטעם, even though the עצם the mitzvah itself is beyond any reason, ובא מבחינה שלמעלה מן הטעם, and comes from a level beyond טעם, and in Chassidut it means it's higher than גילויים. There's עצם and גילויים. You know, and any people who learn this are familiar in the inyanim. So and גילויים, so this is higher, בכל זה הרי מגיעים לדרגא זו על ידי עבודת האדם דווקא. But how do we reach this מדריגה of shofar, which is so high, is through our doing avodah. That is exactly we just said. Rambam says there are two things in shofar: there is the עצם of shofar which is beyond anything, and then there's the avodah. Shofar tells you avodah is what you have to do, because the two go together. In order to be mamshich such a high and connect to such high מדריגה, it has to come through avodah. That's what the Rambam is telling us. והרי זה עולה בקנה אחד עם ענין נתאווה הקדוש ברוך הוא כו׳ כנ״ל. That goes together with what we said by נתאווה הקדוש ברוך הוא דירה בתחתונים. What did we say by נתאווה? מהותה של בחינת נתאווה ענין שלמעלה מכל טעם, the the מהות of what is the fact that the Aibershter wanted, why did he want it? Beyond reason. אבל הדירה לה נתאווה, but how do you make the דירה that he wanted? באה ונמשכת על ידי עבודת האדם דווקא כנ״ל. That comes through עבודת האדם. As we said in ענין of Rosh Hashanah, of the Adam, that Rosh Hashanah is all עולמות are נתחדש on Rosh Hashanah because that's the day of avodah! And that's the tachlit of everything, because דירה בתחתונים that תחתונים through avodah is the concept. So the עצם דירה בתחתונים is beyond any reason, but how do you accomplish that? Through avodah. And that's why everything is considered the anniversary the day of Adam, because that's the day of avodah. ובזה מבואר, this explains, מה שמצוות היום דראש השנה בשופר, that's why Rosh Hashanah, what's the mitzvah? The avodah of the day is shofar. כי תכנם וענינם מכוון ומתאים להכוונה והתכלית של בריאת כל העולמות, שנתאווה הקדוש ברוך הוא, המתחדשת בראש השנה, because shofar fits. The תוכן of shofar is exactly the תוכן of Rosh Hashanah. The תוכן of Rosh Hashanah is that that's the day that all the עולמות are נתחדש on that day. Why on that day? Because their tachlit is the דירה בתחתונים which the Aibershter wanted, and who could make it? Adam. And that's what the the day represents, and that's what shofar represents. And that's why the mitzvah of the day is beshofar, because that gives out what the ענין of Rosh Hashanah is.

Okay. Now so far, it's ראש השנה בכלל. The sichah started בנוגע the second day of Rosh Hashanah when a year when it comes out the first day is Shabbos, and now the Rebbe continues: והנה, כאשר יום טוב של ראש השנה חל להיות בשבת כבקביעות שנה זו, if Rosh Hashanah comes out on Shabbos, like this year, and we could also say this year, חסר ביום זה דראש השנה ענין זה שבתקיעת שופר. So the inyan that we explained before that shofar represents the avodah of making a דירה בתחתונים is not there. So this inyan of תקיעת שופר, שההתחדשות בא על ידי עבודת האדם, that the התחדשות comes because we do avodah, doesn't happen this year. דאף שהשבת עצמו פועל וממשיך את כל ההמשכות וההתחדשות שעל ידי תקיעת שופר, even though Shabbos itself accomplishes this, it's mamshich all the המשכות and all the התחדשות that תקיעת שופר has to do, שלכן אין תוקעין בו, that's why we take don't blow, ומבואר בכמה וכמה מקומות בדא״ח, we find it in a lot of places in Chassidus that it does, the the Shabbos accomplishes it, true. So it's not the pshat that it's missing, it's accomplished, אבל הרי חסר אז ביום דראש השנה ענין עיקרי זה, but one special iker'dike thing is missing, שההתחדשות תבוא על ידי עבודת האדם, that it should happen through avodah. דהרי התחדשות העולם בא אז ממעלה, because on Shabbos the התחדשות happens, but it comes not through avodah. It comes because of the Aibershter, בכוחו של השבת עצמו, the כח of שבת, שענינו מקדשא וקיימא בלא תקיעת שופר. Shabbos is ענינו מקדשא וקיימא. The Gemara says Shabbos is not talui in avodah. See, the Gemara says the difference between Shabbos and Yom Tov. Yom Tov is talui in Yidden. When is the Yom Tov? Well, the Torah says Pesach, the fifteenth day of Nissan. When is the fifteenth day of Nissan? It's up to the בית דין to decide. So it's up to the בית דין. Shabbos is not up to this. That's why in Shemoneh Esrei or in the berachos we say מקדש we say מקדש השבת, ישראל והזמנים. Why do we say we're saying the Aibershter makes holy the Yom Tov, so why do we mention ישראל? The Gemara says, because who makes the Yom Tov? Yidden. So we say מקדש ישראל. And Shabbos, Shabbos is first, Shabbos is not dependent on the Yidden, Shabbos is ממעלה. So on the on Rosh Hashanah coming out on Shabbos, everything is accomplished in a fine way, but it's not through avodah, no shofar, not doing it. Shabbos it's and Shabbos is not avodah, Shabbos comes ממעלה למטה. ותוכן ענין תקיעת שופר הנ״ל, and this concept of שופר שהחידוש בא על ידי עבודת האדם, that all this that the world is נתחדש has to come through an avodah, which is ענינו של ראש השנה, מודגש בקביעות זו רק ביום ב׳ דראש השנה. When do we see it in this קביעות? On the second day, שבו תוקעין גם בקביעות זו, that we blow even in this קביעות, על ידי עבודת האדם נמשכים כל הענינים דראש השנה, through avodah. So really, like he started the sichah, we know that the second day of Rosh Hashanah is different, it's part of the first. Whatever the first day of Rosh Hashanah is supposed to accomplish is really accomplished on the second day. In a regular year, it's accomplished the first day through shofar. And this year, it's not accomplished the first day it's accomplished, but not through avodah. The real avodah comes the second day. So what brings out the real real meaning of Rosh Hashanah in this קביעות? On the second day. And he says, ויתירה מזו, even more, אם אמנם ישנם בקביעות זו ענין השבת במקום השופר ממש לכל עניניו, that even though in this קביעות שבת is in place of shofar in everything, מכל מקום, הרי אין אז קול השופר נשמע לאזן הגשמית. The bottom line is we don't hear the shofar. All right? The shofar is blowing למעלה, all kinds of inyanim, the physical ear doesn't hear it. עד שיופעל גם על גוף של ייסערו וכולי. And m'meila, when you hear it, you get נסער. You know shofar is to m'meila, like the Rambam says or the pasuk says the pasuk says הי... הי... ״היתקע שופר בעיר ועם לא יחרדו?״ Can you hear shofar and not get scared? It causes you to get scared. But this year on the first day we know in שכל, all, we could have learned chassidus, all, we just don't, begashmiyut we don't hear it. מה שאין כן ביום ב׳, כש... תוקעין בשופר ממש, the second day when we actually mamash blow שופר, הרי קולו נשמע באזנו הגשמית שלו. Pashut your physical ear hears this inyan of shofar. And not only you hear, וגם לאזולת, when you blow shofar you hear, but everyone else also hears it. עד שגם אומות העולם שומעים, if a goy להבדיל would pass by when you blow shofar he'll also hear it, ופועל גם על גופם, and the it has an effect on your body, להזכיר אז המלכ... המלכתו של של מלך מלכי המלכים הקדוש ברוך הוא. It reminds us that that the body reminds himself of the fact that this is ממליך, makes דער אויבערשטער into King, ונרמז זה בתקיעת שופר, which is hinted in shofar, כמבואר Rav Saadia Gaon, Rav Saadia Gaon says it. And he bases it על פי מה שכתוב the pasuk says בחצוצרות וקול שופר הריעו לפני המלך ה׳. Trumpets and shofar you will blow in front of Hashem, because Rosh Hashanah is the day we coronate, we crown Hashem, so the shofar is the expression of the coronation. It's one of the ten reasons that Rav Saadia Gaon says. So, pashut, the second day when we blow we hear it, and it reminds us what shofar is. But the first day, it's a zecher, it's done, but we don't really feel it. And also להזכיר שופר של מתן תורה, the second day you hear the shofar, it reminds you of מתן תורה, השייכות לתקיעת שופר דראש השנה, which is connected to the shofar of Rosh Hashanah, which is also one of the reasons of Rav Saadia Gaon, and that's good to remind us of מתן תורה, המלכת מלכות, all kinds of things. And this is עוד קודם אמירת פסוקי שופרות, before we say the pesukim, we we hear we remember already. So this is only the second day. Now this is since this is the second day, that shows the maalah of the second day in this year. So every year it's on both days, and both days accomplish the same thing. And it's like a yoma arichta, it's all one thing. But this year, the second day shows the true colors, so to speak, of what Rosh Hashanah is all about. ובזה הוא העילוי בקביעות שנה זו, and this is the maalah in the kevius like this year, שיום טוב של ראש השנה שחל להיות בשבת, that Rosh Hashanah comes out on Shabbos, what's the maalah? מודגשת מעלת עבודת האדם עוד יותר מכאשר יום טוב דראש השנה באחד משאר ימי השבוע. It expresses the maalah of that you have to do avodah this year expresses it more than if Rosh Hashanah comes out any other day of the week, because we said before, every time Rosh Hashanah expresses that inyan, the the importance of avodah. The fact, first of all, the fact that we say that even the olamos, all the olamos are נתחדש on Rosh Hashanah, why? Because the tachlit of everything is to the עבודת האדם. So m'meila that itself shows the maalah of avodah. But this year, we see it even more. And al derech hapeshat, he says pashut in simple peshat, בשאר השנים, all the other years, הרי עיקר התחדשות בא על ידי מצות היום, what's the התחדשות of the world? How does it happen? Through doing the mitzvah of the day, על ידי עבודת האדם בתקיעת שופר, you blow you your avodah. What's the avodah? Tekiat shofar does it, every every year, fine. מה שאין כן כשחל להיות בשבת, but when it comes on on שבת, הרי נפעלת התחדשות זו בלא עבודתו. This התחדשות happens without an avodah. So lichorah a person could stop and say, oh normally we have to do it through avodah, I see you could do it without avodah also. ומה ראיה? We didn't blow shofar on Shabbos and accomplished everything. ומכל מקום אומרים לאדם, but then still we tell the person, אף שביום ראשון נתחדש העולם כולו במילואו, the first day of Rosh Hashanah the world was נתחדש and with all the ways and fully completely, שהרי נעשה זה על ידי הקדוש ברוך הוא מלמעלה למטה, that happened through der Eibershter. Vos ken zayn hekher? Vos ken zayn mer? I mean the highest thing you could ask for happened! Der Eibershter Himself makes it through מלמעלה. מכל מקום, ולאחרי כל זה, nevertheless and after all that, צריך להיות עבודתך בזה. After everything der Eibershter did, that's not enough, now you have to do your avodah. ובבוא יום ב׳ עליך לתקוע בשופר, comes the second day, you have to blow shofar. So every other time, we see the maalah we see how that you have to do avodah. But when do you see something? When you see a contrast. You tell somebody: this is what you have to do, fine, so you told me, this is important, I know we have to do it, I do it. When you see there's something else and it also is good, and nevertheless we say, no no no, that's not enough, do the other thing, the contrast, then we see the maalah. So every Rosh Hashanah we don't see that you have to do avodah versus something there was no avodah, we're just told you have to do avodah. But here it shows it it shows up. It's telling you after you did accomplish it accomplished everything, nevertheless you still have to do avodah, now we see the maalah of avodah. Not the maalah, the great the greatness of the importance of avodah, that even if you could accomplish everything, S'iz nisht genug. See, always when we say without a regular Rosh Hashanah, without shofar you don't accomplish, so so there are other things like that. Everything has a way to accomplish it, so here you have to accomplish through shofar. Here we say you did accomplish it, and still you need avodah. That shows the maalah, the importance of avodah. ומזה ההוראה לכל אחד ואחד, this is the lesson to everyone, ומודגש הוא במיוחד בקביעות שנה זו, the horaah that you have to do avodah is always that, but this year it's more stressed, the maalah of avodah. החיוב דעבודה אינו דווקא באופן שיש ענין החסר וצריך להשלימו, עבודה, the importance and the obligation of doing avodah is not davka when there's something missing and you have to fix it, על ידי עבודתו הוא מתקן ומשלים, so you do avodah. it to fix it up, to fill it up. No, אלא אפילו כאשר הדבר כבר מתוקן ומושלם, even if something is fixed and something is complete, and it happened על ידי צדיקים, אפילו על ידי הקדוש ברוך הוא, הצדיק של עולם. Happened through tzadikim, happened through others, certainly if it happened by the Aibershter, so what what do you need more than that? מכל מקום עדיין צריכו לעבודתו של האדם התחתון. Nevertheless, still the Aibershter needs the avodah of the adam, of the אדם התחתון, עד כדי כך, so much so, שבלא עבודתו, if you don't do the עבודה, אין שלמות הדבר שלמות אמיתית. The shlemut that you accomplish the day before is not really a shlemut. You have to do avodah. And that's connected mamash the beginning of the sichah, that the second day ביחס of the first, that the second day shows that what happened on the first is not enough. So every year it's the same, the second and the first, but this year, you see that from the second day that it makes that the shlemut of the first day without avodah is not שלמות, והראיה you have to do avodah. And that עד שאפילו גן עדן, even גן עדן, שויטע ה' אלוקים גן בעדן מקדם, the Aibershter planted Gan Eden. So the Aibershter did it. Nu, what do you need more? Aibershter is the best, whatever he did is the best. ובכל זה צריך להיות לעבדה ולשמרה על ידי האדם. The pasuk says he put adam there לעבדה ולשמרה, to work it. So it means that avodah, the Aibershter needs avodah no matter what. גם על פי פנימיות הענין, we see that in the פנימיות also, על פי חסידות, שביום א' היא עליית עולמות בפנימיות, the first day בפנימיות, שביום ב' בחיצוניות. And the second day בחיצוניות, means, that means that the first day itself is not accomplished. It only did it בפנימיות. We have to also do it in חיצוניות and that could only happen through avodah. That means we see even in the חסידישע פשט that the second day accomplishes something that the first day didn't. And on this year, we see when do we accomplish that second thing? Davka through avodah. Even though before it was accomplished without avodah, you still need avodah. And the קביעות יום טוב ראש השנה חל בשבת, and this קביעות that Yom Tov comes out on, Rosh Hashanah comes out on שבת, מדגיש יתר שאת עבודת האדם, we see even more the importance of עבודת האדם. ביום א' דנעשה ענינים על ידי שבת דמתקדשא וקיימא, on the first day when all the things happen, but through מתקדשא וקיימא, it's holy by itself from שבת, אין ניכר ונגלה בעולם הזה הגשמי ענין דתקיעת שופר. It's all equivalent to shofar. The maaseh is we don't in גשמיות see the shofar. אין ברכת שופר, there's no bracha on shofar, there's no Shehecheyanu also, we don't make Shehecheyanu on shofar. We don't have to do it. Why? Because it's not there. So to to accomplish the גשמיות of it, it doesn't on the first day. מה שאין כן למחרתו, but the next day כשאדם תוקע בשופר, the next day when you blow שופר, ומברך, so you make the bracha, and what is a bracha chassidus? Bracha is hamshachah. You ממשיך, קדשנו במצותיו וצונו, made us holy with His מצות, וצונו לשון צותא וחיבור, you connected us. So the second day we get the real connection. So I believe this is connected to what he said before that על פי חסידות the second day is the עליות עולמות in חיצוניות. חיצוניות means pashut in superficial way, in a in a gashmiyusdike way. The second day, yes, the inyan of the mitzvah and all the inyanim that we accomplish is in a gashmiyusdike way. You see the shofar, you hear the shofar, you blow, you make a bracha, and you make a bracha that לשון וצונו. On the first day you didn't make וצונו on shofar even though that inyan accomplished, and here you make it. ואין צריך בגד חדש וכיוצא בזה. And we don't have to have it. Every other year we also make a shehecheyanu the second day, but it's azoy nisht azoy poshut. There's a shita that you don't have to make. It's really hemshech to the first, so therefore we have a בגד חדש. But this year, since we didn't make shehecheyanu on the first day by shofar, we don't have to have a בגד חדש. כי מברך בפשטות, on the second day this year, b'pashtus we say שהחיינו וקימנו והגיענו לזמן הזה. And the Rebbe said that you you made us live, and you made us exist, and you made us reach this time. That's when we say זמן הזה, we mean takeh this year more than other years to the inyan of Rosh Hashanah, that to make a bracha on שופר בזמן הזה. Other years we also make it, then we can't stress the זה so much because yesterday you also had it. But here, it's זמן הזה is נמשך דווקא the second day. And this is the maalah of ראש השנה שחל להיות בשבת, the maalah of the second day of Rosh Hashanah over the first. Which is a chiddush because the first day is be'emes mid'oraisa, the second day is miderabbanan, and we all know that d'oraisa is a higher madreigah than derabbanan. But nevertheless, you we see that in Rosh Hashanah it's different. I'm not saying lehalacha the second day is higher than first, but in ביאור הענין of what Rosh Hashanah represents, the inyan of עבודת האדם, that tachlit is olam hazeh, and that's the tachlit of the of all the עולמות to the avodah, that we see the second day of Rosh Hashanah. A lot of things need biur here. But let everyone look for the biur. Thank you. Okay, good. A gut nacht, everyone.