Chapter 1
In Parshas Nitzavim, Moshe Rabeinu tells the Jewish People that the fulfillment of the Torah and Mitzos is very accessible and doable. First, the Alter Rebbe will explain these verses on a mystical level. Then, he will apply the verses to our service of Hashem on Rosh Hashanah, which is always in the week following Parshas Nitzavim:
"For this mitzvah that I (Hashem) command you today, it is not 'נִפְלֵאת-removed' or 'רְחֹקָה-far' from you, rather it is very accessible to you, in your mouth and in your heart, to do it." (Devarim 30:11-14)
To understand this verse, we first need to understand the double expression, "It is not 'נִפְלֵאת-removed' or 'רְחֹקָה-far' from you."
However, the idea is as follows: The word 'נִפְלֵאת-removed' comes from the word 'פֶלֶא-separation,' as in the verse, "לְפַלֵא-to separate oneself from something permissible נֶדֶר-with a vow," as both the Targum Unkelos and Rashi translate it there.
This idea will be understood from the following quote of the Holy Zohar (III, 73a): "There are three 'levels' that are bound up with each other: Hashem, the Torah, and the Jewish People. Each of these three levels has a 'סָתִים-hidden,' inner aspect, and a 'גַלְיָא-revealed, outer aspect."
Meaning that each one of these three 'levels' has a 'Soveiv-encompassing' aspect, and a 'Memalei-permeating' aspect.
'Memalei' is the aspect that can be limited to a format that can be understood and grasped, and is therefore called 'the גַלְיָא-revealed, outer aspect.' The level of 'Soiveiv' is above our ability to know and understand, and is therefore 'סָתִים-hidden' from us.
In the Torah as well, there are these two levels of 'גַלְיָא-revealed' and 'סָתִים-hidden;' and in the Jewish people also there are these two levels of 'גַלְיָא-revealed' and 'סָתִים-hidden.'
We quoted from the Zohar that "The Jewish People are connected to the Torah." This means that the knowledge of the Torah is already invested in every single Jew, as it says, (Rus 4:7) "And 'זֹאת-this' was 'לְפָנִים-before' in the Jewish People." The word 'זֹאת-this' is a reference to the Torah, and the word 'לְפָנִים-before' can also mean 'to their innermost being.' Thus, the phrase can be interpreted, "And this Torah is already invested within the soul of every Jew."
The quote from the Zohar continues: "And the Torah is connected to Hashem," since "the Torah is completely unified with Hashem."
Meaning that the Torah is the intermediary that connects and binds Hashem's Divinity with the Jewish People, and this is true regarding the levels of both 'Memalei' and 'Soveiv.'
The Torah connects the 'גַלְיָא-revealed' aspect of Jewish souls to the 'גַלְיָא-revealed' aspect of Hashem, which is how He is 'Memalei-permeates all worlds,' and it [the Torah] connects the inner, 'סָתִים-hidden' aspect of Jewish souls to the inner, 'סָתִים-hidden' aspect of Hashem, which is how He is "Soveiv-encompassing all worlds."
The Torah is able to do this because it also has these two levels of 'סָתִים-hidden' and 'גַלְיָא-revealed.'
This is the meaning of the verse, "For this Mitzvah that Hashem commands you, 'לֹא נִפְלֵאת-it is not removed' from you." The verse means to say that it is not separate from you at all, since it is a reference to the level of 'Memalei' of the Torah, which is already invested in the essence of the soul of each Jew.
And when the verse says, "It is not 'רְחוֹקָה-far,'" this is a reference to the level of 'Soveiv' of the Torah, which is not directly invested in us, but is not far away either, since it shines into us in an encompassing manner.
The meaning of the words in the verse, "That I, (Hashem), command you today," is that every day, the Torah and Mitzvos should be in our eyes like something new, since the Torah is eternal and unchanging, and every day we say that it is "today" that we are receiving the Torah and Mitzvos.
Similarly, regarding the verse, (Devarim 6:6) "[Hashem says:] And these words of Torah of Mine that I command you today, should be on your heart." Our Sages commented, "This means that every day the words of Torah should be like something new in your eyes." (Midrash Tanchuma on Shemos 13:10)
As it says, "Today is for doing the Mitzvos, and tomorrow is for receiving their reward." We see that the entire time of This World (when we do Mitzvos), up until "tomorrow" – meaning the World to Come, which is the time of the reward – is called "today."
Now, on Rosh Hashana we say, "This day is the beginning of Your (Hashem's) works," meaning that on every Rosh Hashana there is a new "today," which brings a new ability to fulfill Mitzvos (ie. a new "today to do the Mitzvos"), and this new strength and capability to fulfill Mitzvos is then drawn down into the rest of the year.
However, we need to understand what our Sages said, (Rosh Hashana 16a) "A person is judged every day," not only on Rosh Hashana.
Also, Rosh Chodesh is called "the heads of the months," and Shabbos is the head of the week, so every month Hashem gives a new power for the entire month, and on Shabbos for the entire week, like it says, "And it will be that every month on Rosh Chodesh, and every week on Shabbos, all flesh will come before Me (to be judged), says Hashem." (Yeshaya 66:23)
We see that not only on Rosh Hashana are we "judged" to receive new strength to fulfill Mitzvos, but also every Rosh Chodesh, every Shabbos, and even every day! If so, what is the unique significance of Rosh Hashanah, that we say, "This day is the beginning of Your works?"
The idea is that Hashem is beyond the limitations of time. Therefore, all of the time of the "Six Days of Creation," a reference to the six thousand years of creation, were created in one 'thought' of Hashem, as we say in the Rosh Hashana prayers, "Who gazes and peers until the end of all generations," in one look and glimpse.
As it says, (Zecharya 9:14) "His 'arrow' goes forth like a flash of lightning," referring to the flash of His one 'thought' that can see and perceive all of the "Seven Days of Creation" the seven thousand years of creation at one time. This includes also the Days of Moshiach and the era of the Resurrection of the Dead.
So too, there are "50,000 Yovel (Jubilee) cycles," i.e. 2.5 million levels of awareness of Hashem, which are levels of Divine Revelation and spiritual ascent, elevation after elevation, all of these millions of levels were created in one 'thought' of Hashem, which is the general Life-Force of all the worlds and levels, and all of time.
As it is written, (Tehillim 145:16) "You (Hashem) open your hand, and satisfy 'לְכָּל חַי-to every living thing' with its 'רָצוֹן-desire.'" Meaning that there are many levels and types of living beings, each one receiving unique life from Hashem, as it is written, (Yeshaya 38:19) "Each and every living being will thank you."
This is why the verse says, "You satisfy the desire of every living being," since every world receives its own specific Life-Force from Hashem. However, all of the specific types of Life-Force derive from one singular, simple 'רָצוֹן-Desire of Hashem to create the world,' and when this desire comes down through a series of levels, until it reaches the level of the "Speech of Hashem Above," then it divides into "Ten Statements" of Creation that are recorded in the beginning of Parshas Bereishis, and into the specific life-force of each created being.
By way of analogy, it says, (Iyov 19:26) "From my flesh I can 'see' an analogy for Hashem." Meaning that just like in a person's speech, the information becomes divided up into many specific details, but when it is still in his thought, all the information included in many words of speech is included in one thought.
How much more so Above, regarding Hashem's 'Speech' and 'Thought,' that all of the specific types of life that is invested in each creature through Hashem's 'Speech,' are all included as one general Life-Force in Hashem's 'Thought."
Now, all of the Life of the year is drawn down on Rosh Hashana. Since Adam (the first person) was created on Rosh Hashanah, whereas the world in general was created on the 25th of Elul, and on the sixth day of Creation Adam was created "in Hashem's 'image' and 'likeness.'" Meaning that his soul included the inner dimension and purpose of all of the creations, as it is written, "And He (Hashem) blew into his (Adam's) nostrils a soul of Life," meaning that his soul contained all of the life of all the souls.
Therefore, on every Rosh Hashanah there is a new combination of letters of Hashem's statement, "Let us make Adam in our image and likeness," and this 'new' statement is a revelation from the Source of Life, which encompasses all worlds, and is a general life-force for the entire year. And every year there is a new combination of letters in order to bring down a new life-force for the year.
Afterward, the general life-force that was drawn down on Rosh Hashanah becomes divided into specific allocations of energy, which are spread out over the twelve months, and each month receives its life from the general revelation of life (on Rosh Hashanah), and each day of the month receives its specific amount of Life from the general life-force revealed on Rosh Chodesh.
Therefore, our Sages said, (Rosh Hashanah 8a) "Which holiday do we celebrate when the new moon is hidden? Rosh Hashanah." This is because it is the general source of life for the year. Therefore, the specific life-force associated with a particular month (the month of Tishrei) is nullified to the general life-force of the entire year, like a ray of light is nullified in front the entire light of the sun.
This is similar to what we say in our daily prayers, (Baruch Sheamar) "Blessed be Hashem who spoke once and the world came into being," referring to the One Statement that contains the general life-force for the entire world. This is the meaning of what our Sages said, (Avos 5:1) "The world could have been created with One Statement," meaning, that on a certain level, the world actually was created with "One Statement," which is the general life-force of all of creation.
The Baruch Sheamar prayer continues, "Blessed be Hashem who says and makes things." This refers to Hashem's specific "Statements" that bring down a specific life-force, which is a new letter combination for every day. Similarly, the life-force of one year is not the same life-force as the previous year. This is what we say in the prayers of Rosh Hashanah, "This day is the beginning of your works," since on this day there is a new revelation of energy for that year.
So too, regarding the Torah, it says, "These words (of the Torah) that I (Hashem) command you today," since every day the Torah needs to descend through all the spiritual levels until it comes down to be expressed in actual time. Every day, there is a new revelation of the Torah that comes down into the limitations of time. This is why we say every day the blessing of "Blessed are You, Hashem, who gives the Torah," in the present tense.
So too, the Jewish People's souls are renewed each day, like it says, (Eicha 3:23) "They are new every morning, so that they can make great their faith in You (Hashem)." Meaning that every day a person needs to re-awaken his faith in Hashem on new level. He then draws new faith from the source of faith in Hashem.
For, as it says in Tehillim, (139:16) "Days were formed by Hashem for each person," that all the days of a person's life that are at least around seventy years, were formed and designated by Hashem, exactly how many years each person will live. And the verse concludes, (ibid) "Days were formed by Hashem for each person 'וְלֹא-when there was not' anyone created yet." So, we can read the verse, "Day-יָמִים were formed for each person, וְלוֹ-and the purpose for him אֶחָד בָּהֶם-is to reveal the Oneness of Hashem in each of those days."
This means that the days that Hashem designated as the life span for each person is in order that he reveal and improve the faith in Hashem's Oneness that is shining into him, on a new and increased level each day. This is the meaning of "רַבָּה אֱמוּנָתֶךָ-great is the faith in You." The meaning of 'רַבָּה-great,' is a reference to the truly great and unlimited level of how Hashem is 'Soveiv-encompasses all worlds.'
How does he re-awaken his faith in Hashem every day? Through seeing each day that in the night Hashem makes the sun set, and every morning He makes the sun rise and makes people and animals wake up from sleep; and this power of Hashem is continually making this happen according to the order He arranged. From this, he will recognize that Hashem Himself, the Creator of time, must be higher than time.
Chapter 2
Now, this revelation of Hashem in a person's soul exists on two levels: A 'Memalei-permeating' level, and a 'Soveiv-encompassing' level. 'Memalei-permeating' is the name for the Light that becomes invested and grasped in a person's mind in such a way that he can understand Hashem's revelation.
As it is written, (Devarim 30:19-20) "And you shall choose life... to love Hashem... because He is your life." Since 'choosing' something is what a person does in their mind, when he decides to choose what he understands to be good, and to despise what he understands to be bad, whereas, love is a feeling in the heart, and a person first needs to decide that something is good based on his understanding, before he can come to love or (or the opposite).
In our context this means that a person needs to train his mind to think about the fact that Hashem is truly good and that He is the source of his life, so that he will agree (intellectually) to 'choose' to associate Hashem as being his Life, and therefore, come to love Him. As it says, "See that I (Hashem) place before you today, life and good, death and bad, and you should choose life," referring to the Divine life-force of the heaven and the earth that we see, and not to choose to associate with their physical aspect, which is all of the pleasures of This World, which are all temporary and thus called "dead."
After a person uses his mind to decide to recognize that Hashem is "good," since He is the true Life of everything, then he is able to come to love Hashem "for He is your Life," meaning that He is the True Life of all, as it is written, (Tehillim 36:10) "For with You (Hashem) is the Source of Life." This is the 'Memalei-permeating' aspect of the person's soul, when the love of Hashem is expressed and grasped in his mind, and this brings to the level of loving Hashem "with all of your heart and all of your soul."
Whereas, the 'Soveiv-encompassing' level of the soul is called "loving Hashem with of all of your might," beyond the limitations of a person's intellect. Now, we need to explain the above-mentioned concept: How is it possible for a person to serve Hashem with the 'Soveiv-encompassing' level of the soul that is beyond the limitations of intellect?
This is only possible through Teshuva in a way of 'Mesirus Nefesh-giving oneself over to Hashem' beyond all calculations. This will be understood better based on what is explained elsewhere: The Torah does not give an explanation of the reason why a Jew needs to have 'Mesirus Nefesh-self sacrifice' and give up his life rather than commit one of the cardinal sins (idolatry, adultery, or murder), whereas it does give a reason why a Jew should love Hashem, as it is written, (Devarim 30:20) "You should love Hashem your G-d... because He is you life."
This is because the regular love of Hashem derives from logic and understanding of how Hashem is our Life, and similar concepts, which works in a way that one level brings to another level, i.e. intellect brings to emotion. This is not so regarding the 'Mesirus Nefesh- self-sacrifice' that the Torah does not give an explanation for, since it is derived from a level of the soul that is beyond intellect, which is the simple faith in Hashem that is beyond all calculations, whereby one connects to Hashem as He is 'Soveiv-encompasses' all worlds.
This is why our Sages say, (Brachos 34b) "In the place where a 'Baal Teshuva-one who does true Teshvua' stands, even a perfect Tzadik cannot stand." The true depth of Teshvua brings a Jew to a level of connection with Hashem that is beyond all logic and calculations, just as Hashem is beyond the limitations of all worlds.
To better understand the reason for this, we will quote three verses:
- It is written, (Yeshaya 44:6) "[Hashem says:] אֲנִי רִאשׁוֹן-I am first, וַאֲנִי אַחֲרוֹן-and I am last, and there are no other Powers besides for Me."
- And it is written, (Tehillim 33:6) "With the words of Hashem the heavens were נַעֲשׂוּ-made," meaning, that creation from Hashem happens through His 'speech.'
- And it is written, (Bereishis 1:1) "In the beginning, Hashem בָּרָא-created," and the word בָּרָא-created is a term that means creation of something-from-nothing.
The idea behind this: Creation of the worlds cannot simply come from a chainlike process of cause and effect, like how a person works. In a person, his emotions derive from his intellect, and his speech derives from his emotions in a chainlike process where one level leads to another, connected level. When a person has an emotion in his heart, this is expressed in his breathing, which then becomes expressed in his voice and his speech. All of these levels descend by way of cause and effect.
However, the Creation of the worlds does not come through a chainlike process of descending, interconnected levels, since the Statement of Hashem, (Bereishis 1:6) "Let there be a sky," is not in the same category of existence as a physical sky. Since even millions and billions of levels of contractions and concealments on Hashem's Light, through a chainlike process of cause and effect, will not help to create physical matter from a descent of spiritual levels.
Rather, this is only from the Infinite Power of Hashem, who is All-Powerful, and can create a physical sky through His Divine Statement of "Let there be a sky," in a manner of 'יֵשׁ-something מֵאַיִן-from nothing.' This creative power does not come through a series of levels, but 'jumps' from one reality to a totally different reality. So too, all of the created beings derive from the Creator in a manner of something-from-nothing, not through a chainlike series of levels.
Since it is logically impossible from any created being, even the highest level of the creations, which is Supernal Wisdom, to be derived from even the lowest level of Divinity, which is Hashem's 'Speech,' which is the level of how Hashem reveals Himself. Even regarding the existence of Chochma-Wisdom of the World of Atzilus from Hashem's Infinite Truth, it says, (Iyov 28:12) "And wisdom מֵאַיִן-from nothing similar' is found." Rather, it is a jump from one reality, of Infinitude, to a completely different reality, of Chochma-Wisdom.
This is the meaning of "אֲנִי רִאשׁוֹן-I am the first," meaning, that in order for the beginning of the order of worlds, which is Chochmah-Wisdom, to come into existence, it is not possible through a gradual descent of levels. Rather, "וְהַחָכְמָה מֵאַיִן-and Wisdom from nothing will be found." This is the meaning of "אֲנִי רִאשׁוֹן-I am the first," since the letters of "אֲנִי-I am" are the same letters as "אַיִן-nothing."
Similarly, we can explain "אֲנִי אַחֲרוֹן-I am last," to mean that in order for the physical heaven and earth (the last level of creation) to come into existence from the Divine Statements, a chainlike, gradual descent of levels will not bring this about. Rather, it is creation 'יֵשׁ מֵאַיִן-something-from-nothing comparable.' This power of creation of physical existence is derived from how Hashem is 'Soveiv Kol Almin-encompassing all worlds." Therefore, all existence needs to come from the Ultimate Source, which is called the 'אַיִן-Nothing we can understand.'
Therefore, in order to draw down this Light from how Hashem is 'Soveiv Kol Almin-encompassing all worlds' in order to enable the creation of the world, especially on Rosh Hashanah, when the general life-force for the entire year is drawn down, one needs to serve Hashem on the 'Soveiv-encompassing' level of the soul that is beyond the limitations of intellect. This level is reached specifically through Teshuvah, when a person has 'Mesiras Nefesh-gives himself over to Hashem,' like the story of Eliezer Ben Durdaya, which means giving over one's will and desires to Hashem.
Similarly, in our context, the idea of 'Mesiras Nefesh-giving oneself over to Hashem' means at least to give over one's will to Hashem, by giving over all the physical desires a person has, to "nullify his will" to Hashem's. The Alter Rebbe gives four examples of holding back the natural desires of the animal soul: 1-Closing his eyes from seeing inappropriate things, 2-Guarding his hearing from inappropriate content, 3-Guarding one's speech that it should be proper, 4-Guarding one's thoughts from anything inappropriate. These all express how a person nullifies his will to Hashem.
Nullifying one's will is also in regard to doing good things, so that he should do things even if he has to force himself to do them, by doing everything Hashem wants, even when it is the opposite of the desires of his animal soul. This is also the idea of 'Mesiras Nefesh-giving oneself over to Hashem,' since killing the desires of the animal soul is considered like a person is giving up his life for Hashem. This also subdues the 'Sitra Achara-Side Opposite of Holiness,' through having a "broken and crushed heart."
The verse says, (Tehillim 36:7), "Hashem saves people and animals," meaning that when one considers himself like a domestic animal that has no will of its own, he will push away his physical desires. As it is written, (Tehillim 73:25) "I don't want anything else together with You (Hashem)," meaning that even the highest spiritual levels that are "with You," like the level of Chochmah-Wisdom of Atzilus, even these levels a person does not truly want. Rather, "My flesh and heart yearn" only for Hashem Himself.
Through this process of giving over one's desires to Hashem, one can come to the level of loving Hashem "with all your might," which brings down the Light from how Hashem is 'Soveiv-encompassing' all worlds, since by giving over the revealed desires of his animal soul, he is able to reach the Source of all revelation, which is called the 'אַיִן-Nothing we can understand.'
It is written, (Tehillim 145:18) "Hashem is close to all those call upon Him, to all those who call to Him בֶּאֱמֶת-in truth." Here, the Alter Rebbe explains it to mean 'בֶּאֱמֶת-into the Truth' of the Torah. This is the meaning of the phrase "קוֹרֵא בַּתּוֹרָה-calling out in Torah study." We can interpret it to mean 'קוֹרֵא-calling out' to the Source, Hashem as He is, beyond all worlds, to be drawn down 'בַּתּוֹרָה-into the Torah.' This is because (Zohar II, 121a) "The Torah comes forth from the level of Chochma-Wisdom," and "Wisdom מֵאַיִן-from nothing we can understand will be found."
This is also the meaning of the verse, (Bamidbar 15:39) "And you shall remember all of the Mitzvos of Hashem וַעֲשִׂיתֶם אֹתָם-and do them." "Do not read the verse as simply saying that we should 'do' i.e. fulfill 'אֹתָם-them.' Rather, also read it as saying that 'אַתֶּם-you (the Jewish People)' are the ones that are 'עֲשִׂיתֶם-making' them into Mitzvos in the first place." This is called 'making the Mitzvos' and not simply 'fulfilling' the already existing Mitzvos. Rather, it is making something new, which is a new expression of life from Hashem, for all the worlds.
This is the meaning of the verse quoted at the beginning of the maamar, "For this matter, of the Torah and Mitzvos, is very accessible to you לַעֲשׂוֹתוֹ-to make it [happen]." The word 'לַעֲשׂוֹתוֹ' specifically means 'to make it from new,' or to draw down a new Desire from Hashem, the Ultimate Source. This is why, in the Musaf prayer of Rosh Hashanah, we say "וַעֲשִׂיתֶם עֹלָה-and you shall make a burnt offering," since we 'make' this Mitzvah by awakening Hashem's desire for it.
Now, some more explanation on this: It says, (Tehillim 148:13) "His Name is exalted, it is alone with Him," and (Pirkei De'Rebbe Eliezer chap. 3) "Before the world was created, there was only Hashem and His Name." Hashem's Name is not part of His Essence. So too, "the World to Come was created with the letter Yud of His Name, and This World was created with the letter Hei of His Name." All of the levels of creation are derived only from Hashem's Name. But, through 'Mesiras Nefesh-giving oneself over to Hashem,' one draws down from Hashem as He is 'Soveiv-encompassing' all worlds equally, since this type of service reaches the Ultimate Source of everything.
This is the meaning of the beginning of verse from Parshas Nitzavim, "For this Mitzvah that אָנֹכִי-I [Hashem] command you today, it is not separate or far from you," meaning that the word 'אָנֹכִי-I' is referring to Hashem Himself, literally, His very Essence, which is above and beyond the level of any Name or revelation. This ability to make a new desire from Hashem comes from what it says in the continuation of the verse, "בְּפִיךָ-in your mouth," which is referring to the study of Torah, and "וּבִלְבָבְךָ-in your heart," referring to Teshuva from the depths of the heart.
This is the idea of "in your mouth, and in your heart, לַעֲשׂוֹתוֹ-to make it [happen]," meaning that it is as if we are actually 'making' His Words of the Torah, and not just fulfilling them. This is why we say, regarding the Musaf offering on Rosh Hashanah "וַעֲשִׂיתֶם עֹלָה," since Rosh Hashanah is "the beginning of Your [Hashem's] works," when we 'make' and build up Hashem's Words by drawing energy into them from the Ultimate Source, which is called the 'אַיִן-Nothing we can understand,' since it is beyond all worlds.
In order for all the levels, from the first level (Chochma) until the last level (the physical world) to be created from the "אֲנִי-I am," which is the same letters as "אַיִן-Nothing we can understand," there must first be an awakening from Hashem, which is caused by Him being "King of Yisrael and their Redeemer." Meaning that from this service, i.e. our service of Hashem in a way of 'Mesiras Nefesh-giving ourselves over to Hashem,' we are able to make and create everything in the world 'something-from-nothing,' from a level higher than the chainlike descent of worlds.
This is through the inner love for Hashem, to the point that "I don't desire anything together with you," which comes from thinking about the fact that all of the worlds only derive from the level of time, and all of time is just one thought of Hashem, which is like absolutely nothing, compared to Hashem, Who in His very Essence and Being is above and beyond the category of time. This is why the Sages established Ten Days of Teshuva: to elevate all ten soul powers to Hashem through Teshuva, until Yom Kippur, when a Jew reaches the highest level, "purified before Havaya," meaning on a level before/higher than Hashem's Name of Havayah.
In particular, in Teshuva itself there are two levels - 'Teshuva Tita'a-Lower Level Teshuva,' and 'Teshuva Ila'a-Higher Level Teshuva.' 'Teshuva Tita'a' is on the 'Memalei-permeating' level of the soul, which is expressed in one's thought, speech, and action. However, 'Teshuva Ila'a' corresponds to the 'Soveiv-encompassing' level of the soul, which is expressed in the love of Hashem "with all of your might." Even this level is "accessible to you," as it says, "כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד," i.e. the love of Hashem "with all your might," is near and accessible to you, since it is our true essence.
Through this deeper level of love of Hashem and deep Teshuva, we can access the essence of our soul. On that level, we connect to Hashem's very Essence. From there, we are able to bring about a new revelation into the Torah, 'making' the Torah new, as it were. And from there, we bring about a new desire from Hashem to re-create the entire world. This is especially important on Rosh Hashanah, when we need to renew Hashem's Desire to re-create the life of the entire world for the entire year.