886. Malchuiot, Memories, and Shofarot
September 14, 1960
Rosh Hashanah (4, 16b, 34b): “Raba said, ‘The Creator said, ‘Say before Me on Rosh Hashanah: Malchuiot [kingships], memories, Shofarot [pl. of Shofar (a festive horn)]. Malchuiot, so you would crown Me over you. Memories, so the memory of you will come before Me favorably. And with what? With a Shofar.’’” And on page 16, it is written, “So the memory of you will come up before Me favorably.”
This seems to imply that through the Shofar He will remember us. But the throne does not forget! And also, What does it mean that the memory should be favorable if the conduct of the Good is to do good?
Also, we should understand the words of our sages, “Rabbi Abaho said, ‘Why do we blow a ram’s horn [Shofar]?’ The Creator said, ‘Blow before Me with a ram’s horn so I will remember for you the tying of Isaac, son of Abraham, and consider it for you as though you tied yourselves before Me.’”
We should also ask if He would forget the tying of Isaac were it not for the blowing of the lower ones, and precisely by our actions we remind Him, and then the merit of the tying counts as though we ourselves are tied before Him. And also, what does the Creator get by our tying ourselves before Him?
There are also the words of our sages, “Rabbi Yitzhak said, ‘Why do we blow on Rosh Hashanah? Why do we blow? The Merciful one said, ‘Blow!’ And why do we shout? The Merciful one said, ‘a reminder of the blowing.’ But why do we blow and shout sitting down and blow and shout standing up? In order to confuse Satan.’
“On this month, improve your actions with a Shofar; on this month, improve your actions. The Creator said to them, to Israel, ‘If you improve your actions, it will become for you as this Shofar. What is this Shofar? He brings it in with this one, and brings it out with that one. Just so, I move from the throne of judgment and sit on the throne of mercy, and turn for you the quality of judgment into the quality of mercy. When? On the seventh month’” (Midrash Rabbah, Emor, Portion 29).
It is known that the purpose of creation is to do good to His creations. For this purpose, the Creator created the will to receive pleasures existence from absence. In order not to have the bread of shame, there was the Tzimtzum [restriction], which is the concealment, and then there is room for work and choice to take upon ourselves the Torah and Mitzvot [commandments] when we do not feel the pleasure in them.
Afterward, at the end of our work, which is by adjusting to acts of bestowal, when we do not want to receive any pleasure and our only aim is to bestow upon the Creator, meaning that he is willing to give to the Creator everything he has, even his life, which is all that he cherishes, for “Man will give anything for his soul,” and he is willing to give even the soul to the Creator.
This is work in devotion, and by this, the Creator can then give him all the pleasures that have been prepared for him, and there will be no flaw of shame in the King’s gift.
Conversely, prior to this, before one achieves the degree of devotion, while he still has a desire to receive delight and pleasure for himself, the Tzimtzum and judgment lie upon him. That is, the sentence is that he cannot be given because he would receive it in the Kelim [vessels] of the will to receive.
However, after one acquires the vessels of bestowal, regarded as the quality of “Merciful,” as our sages said, “As He is merciful, so you are merciful,” the Creator can give him all the pleasures He has prepared for him.
By this we will understand that although the cow wants to nurse more than the calf wants to suckle, the Creator still does not bestow upon man, although He wants to bestow, for the above reason, since there would be a flaw in the King’s present. It is like the allegory about the rich man, who indirectly imparts disgrace upon the poor. Thus, all our prayers and work are to correct our actions so we will have the Kelim to receive the wholeness of the pleasures.