The name of something that appears in the Torah does not mean that it was chosen arbitrarily; rather, the name expresses its content and its essence.
So too, the name Rosh Hashanah expresses the very essence and content of this day—it is the “head” of the entire year.
In the head we see three dimensions:
- First, the special qualities and unique characteristics of the head itself, being above all the other limbs.
- Second, the fact that the life-force of all the limbs is contained within it.
- Third, that the head directs and governs all the limbs, even after each limb receives its own particular vitality.
The Coronation of the King
Similarly, in Rosh Hashanah we find these three aspects.
Firstly, Rosh Hashanah is a day of unique significance with a unique role. Its central theme is the coronation of G-d as King. On this day, the Jew accepts the sovereignty of G-d upon himself, and this inner submission reaches, so to speak, all the way to G-d’s very Essence.
The second aspect of Rosh Hashanah is the service of teshuvah (repentance). This is already connected with mitzvot and deeds throughout the year, but it stands above them. Because of the lofty quality of teshuvah, it has the power to repair the flaws and deficiencies in the observance of mitzvot, since it transcends the very level of mitzvah observance.
Leading the Year
The third aspect of Rosh Hashanah is that this day leads the entire year, through the good resolutions that we accept upon ourselves on this day.
A Jew takes upon himself good resolutions on Rosh Hashanah, and afterwards, throughout the rest of the year, he conducts himself in accordance with what he decided on Rosh Hashanah. Thus, this day leads everyday life for the whole year, just as the head governs the entire body.
This also clarifies a puzzling statement. On the verse, “Seek the L-rd when He may be found,” our Sages expound: “These are the ten days between Rosh Hashanah and Yom Kippur.” But in fact, there are only seven days between Rosh Hashanah and Yom Kippur, not ten?!
A Twofold Essence
Rather, the wording of our Sages hints to the dual content of Rosh Hashanah and Yom Kippur. On one hand, there is the matter of teshuvah, and from this perspective Rosh Hashanah and Yom Kippur are included as part of the “Ten Days,” the Aseret Yemei Teshuvah. On the other hand, Rosh Hashanah and Yom Kippur have their own unique essence as days with independent content. From this perspective, the Ten Days of Teshuvah are “between Rosh Hashanah and Yom Kippur,” because Rosh Hashanah and Yom Kippur themselves stand on a higher level.
As explained, the essential theme of Rosh Hashanah is the acceptance of G-d as King. This is beyond teshuvah, for as long as a Jew has not yet accepted G-d’s sovereignty, there can be no discussion about mitzvah observance or about flaws within it. Only after accepting the Kingship comes the stage of teshuvah and rectification of deficiencies. This is the special power of this day, Rosh Hashanah: it reaches to G-d Himself, while at the same time it repairs the matters of the entire year and also leads the year as a whole.
(from the teachings of the Rebbe, Likkutei Sichot, vol. 4, p. 1144)
