The question being discussed is for whom’s sake the world was created and whose service is thus the ultimate purpose for Creation.
The month of Nissan reflects the Tzaddikim. Chometz represents the Yetzer Hora whereas Matzah represents the Tzaddikim who have conquered their Yetzer Hora and have not impulse for sin. Rabbi Yehoshua, who says that the world was created in Nissan, maintains that the world was created for the Tzaddikim. Tishrei as a time of Teshuvah reflects the Baalei Teshuvah. Rabbi Eliezer, who says that the world was created in Tishrei, says that the world was created in the merit and for the service of the Baal Teshuvah.
When we say Hayom Haras Olam, we confirm that the world was created for the Baal Teshuvah in accordance with Rabbi Eliezer. This is why Hayom Haras Olam follows the sounding of the Shofar which is the call to arouse us to Teshuvah.
Rabbi Eliezer Baal HaRokeach explains that Rosh Hashona is a time of Din. The Shofar arouses Hashem’s mercy and compassion to replace the attribute of Din. It is considered as though the world is born anew.
Other Translations of Hayom Haras Olam
Not everyone translates Haras as meaning birth or pregnancy. Because of the difficulty reconciling this explanation with Rabbeinu Tam’s view that Creation took place in Nissan, some sources offer alternate explanations of the phrase Haras Olam.
Today the World is Being Judged
Rabbeinu Yechiel quotes a Mefaresh that the word Haras means judgement. He brings proof for this interpretation from the Aramaic translation on Mishlei, which translates the words ריב, מדון, מצה (words which mean strife or judgement) as הרת. This translation fits well with the continuation of the Piyut – היום יעמיד במשפט, “today He will summon them to stand in judgement”.
The source of this interpretation is the Sefer HaPardes attributed to Rashi and his Talmidim. Sefer HaPardes questions, if creation began on the 25th of Elul, how can we say Hayom Haras Olam on the first of Tishrei. He concludes that Haras means judgement.
In the Pirush of the Siddur and Machzor of Rabbi Elazar ben Nasan of Magentza (a Rishon known as Raava”n), he explains that the fear of judgement on Rosh Hashona is like the fear of a woman in labour, thereby connecting the two Pirushim.
Today the World Trembles
On Rosh Hashona 5650 (1890), the Rebbe Rashab translated Hayom Haras Olam as “Today the world trembles” (from the root רתת – to tremble is להרתית). This explanation is attributed to the Alter Rebbe. The world trembles because of Hashem’s judgement of all of Creation.
On a deeper level, the Ariza”l teaches that on Erev Rosh Hashona, the G-dly vitality invested within the world withdraws back to its source, leaving the world in a faint-like state. The world trembles in limbo as it awaits the new and the greater G-dly light which is drawn down into the world (the world returns to a state of calm at the time of Shehecheyanu on Simchas Torah).
Explanations According to Chassidus
In his commentary on Tehillim, the Tzemach Tzedek explains why Rosh Hashona is likened to pregnancy and birth, according to the mystical teachings of Chassidus.
The nine months of a physical pregnancy parallel the nine Tzimtzumim (contractions of the Divine light) which enable the Divine light of the world of Atzilus to be “born” into the lower world of Beriah. These are the nine Sefiros in the world of Atzilus (from Chochma to Yesod) which bring down the Divine light into the Sefira of Malchus.
Malchus of the world of Atzilus is like a mother’s womb where the Divine light goes through the process of gestation. From there, the light emerges to be “born” into the world of Beriah which is a new independent being like a child being born.
Every year on Rosh Hashona, a new Divine light is drawn into the world. It is also the day of the birth of the Neshama of Adam Harishon. The birth of this soul into the world is also preceded by this process of “gestation” which is connected to the number nine. The Divine light is drawn down into the worlds through the Shofar and through the Rosh Hashona Tefillos. Hence Rosh Hashona is referred to as Haras Olam, the pregnancy or the birth of the world.
It is for this reason that Biblically we are required to sound nine Shofar notes. The sounds of the Shofar are called Yevava (wailing) and are like the cries of a woman in labour. The Rosh Hashona Musaf has nine Brachos. These nine Brachos correspond to the nine months of gestation. They also correspond to the nine times Chana mentioned Hashem’s name in her Tefillah (which is read as the Haftorah for the first Day of Rosh Hashona because on Rosh Hashona, Chana was remembered to conceive).
Pregnancy and Birth of Blessings
The Frierdike Rebbe explains that on Rosh Hashona all of the physical and spiritual blessings for the new year are drawn down. These blessings are dependent on the judgement of Rosh Hashona. However, on Rosh Hashona they are drawn down in a general and hidden state. This is the meaning of the verse בכסא ליום חגנו which comes from the word כסה meaning concealed.
These blessings, become revealed and actualised through the course of the year. If and how they will become manifest depends on daily judgements according to our deeds throughout the year.
During pregnancy, the foetus is present but it is hidden and cannot be seen until it is born. For this reason, we refer to Rosh Hashona as Haras Olam, the pregnancy of the world. The blessings and Divine energies that are draw down on Rosh Hashona are hidden in the spiritual realms, waiting to be actualised and born into the world into our physical reality and day-to-day lives.
May we all be blessed this Rosh Hashona with abundant goodness and blessing, both material and spiritual. And may these blessings be born into our lives, each according to what they need and desire for themselves and their families. And may we be Zoche this year to the coming of Moshiach and the Geulah Shleimah, which is likened to emergence and birth from the constraints and concealments of the gestation of Golus.
