A Maximum Year
In a year with the maximum number of days possible, the lesson of a leap year is expressed in its fullest measure; using the High Holidays of this year to apply that lesson in one's Divine service – making up what was lacking and gaining an “advance” on the future
FREE TRANSLATION
By the Grace of G-d
6th of Tishrei, 5736
Brooklyn, N.Y.
To the Sons and Daughters of
Our People Israel, Everywhere
G-d bless you all!
Greeting and Blessing:
Further to the letter of 18th Elul, in which reference was made to the significance of Rosh Hashanah as the “head" of the year, in the sense that it gives instruction as to how one is to conduct oneself during all the days of the year, as the head directs all the limbs of the body; observing, in this connection, that in addition to instruction derived from matters which are common to all Rosh Hashanahs, there are special instructions derived from matters wherein one Rosh Hashanah differs from another, as, for example, this year, when Rosh Hashanah occurs on Shabbos, as explained there,
We will briefly dwell here on a further point which distinguishes this year's Rosh Hashanah from others, namely, that this year Rosh Hashanah is the 'head' of a Leap Year. And herein, too, a further distinction:
Source: Photocopy of the original.
Note: The English renditions of the Rebbe's Michtavim Klali'im (circular letters addressed to every Jew) were edited by the Rebbe. The Rebbe's original Hebrew endnotes are published at the end of the letter.
The Yiddish version of this letter (with slight variations) is printed in Likkutei Sichos, vol. 14, pp. 454 ff; Igros Kodesh, vol. 31, letter 11651 (pp. 2 ff.).
Not all Leap Years in our Hebrew Calendar are the same. This year has the distinction of having the maximum number of days that any Leap Year can have – 385 days.
On a previous occasion, it has been pointed out at some length that the purpose of a Leap Year¹ in our Torah-Calendar is to make up² for the "deficiency" in the days of previous years, in order to bring into harmony the Lunar year with the seasons of the year (determined by the Solar year), though the annual seasons are also, of course, determined by the Creator, as Torah declares: “(The seasons of) sowing and reaping, cold and heat, summer and winter, shall not cease.³”
Moreover, not only does the Leap Month make up the deficiency of the past, but it also gives an “advance"⁴ on the future.
This year, as noted above, the Leap Year is of maximum dimension.
***
It is a well-known principle⁵ that all that we see or find in the realm of matter, in the physical world around us, are replicas of the spiritual counterparts in the sublime Supernal Worlds from which they descended.⁶ The same is especially true also in this case.
The order of having to make good and equalize the number of days, in the plain sense, in the material world, is due to the fact that this is the order in the spiritual realm, where “each day has its task to perform."⁷ This is also the special instruction for us in respect of the task each has to accomplish in the areas of “Man unto toil is born,” “All your actions should be for the sake of Heaven,” and “Know Him in all your ways"⁸ as indicated in the letter of 18th Elul.
In light of the above it is clear that the preparations and service expected of a Jew for the new year – in the days before Rosh Hashanah, particularly during the days of Selichos; on Rosh Hashanah itself; and during the Ten Days of Teshuvah (Repentance), especially on the Holiest Day (Yom Kippur) have to be on the order of the Leap Year: To make good those aspects of the service where there has been a deficiency in the past year, and bring perfection into the other areas, indeed even to the extent of an “advance” on the future.
And all this should be carried out in the fullest, maximum measure.
Moreover, as has often been emphasized – since G-d requests and expects a Jew to do a certain task, it is certain that He has provided him with all the necessary capacities and means to carry it out in actual fact, and, furthermore, to do it with joy and gladness of heart, as all matters of Divine service should be carried out.
***
Our Sages¹⁰ of blessed memory say that the Ten Days of Teshuvah¹¹ are the time referred to in the verse, “Seek G-d when He is found, call on Him when He is near.” This “nearness” is described as the “nearness of the Source of Light to its spark." ¹²
And comes after the auspicious days of the month of Elul, when the "King is in the field”¹³ and shows a gracious countenance to all who come out to meet Him.
May G-d, the Source of Light and Source of Blessing, indeed be gracious to everyone, man and woman, and bless them with Hatzlocho to carry out the said service in the best, maximum way, thereby carrying out in the fullest measure the realization of the ideal for which we pray in our Rosh Hashanah and Yom Kippur prayers: “And reign, Thou alone, O G-d our G-d, over all Thy creatures..." by acclaiming Him as our G-d (Eloikeinu)¹⁴, in response to His request, “Make Me King over you,"¹⁵ and involving also all creation, thus bringing about His Kingship over all and everywhere,
So that He will, also in a revealed manner,¹⁶ “work¹⁷ relief in the midst¹⁸ of the earth,”
Especially in light of the continuation of the said prayer that ".. on Mount Zion, the abode of Thy Glory, and in Jerusalem, Thy Holy City,
which are always¹⁹ the "abode of His Glory and Holy City", also in the present days of the Golus –
G-d's reign be revealed,
Through the true Redemption through our Righteous Moshiach.
With esteem and blessing for
Chasimo uGmar Chasimo
Leshono Toivo uMesuko
/Signed: Menachem Schneerson/
(1) ראה רמב"ם הל' קדה"ח פ"א ה"ב ופ"ו הי"א ובמפרשיו שם. ובכ"מ. - להעיר שבעיבור ישנו סוד העיבור (וראה רמב"ם שם פי"א ה"ד). ובירוש' סנהדרין (פ"א ה"ב): בסוד עמי לא יהיו זה עיבור. ונת' בלקוטי לוי"צ אגרות ע' קטו. (2) ראה רש"י ראה (טז,א) שזהו פשוטו של מקרא. - וברמב"ם שם רפ"ד כדי (3) בראשית ח,כב. פדר"א רפ"ח. (4) רק בחלק משנות העיבור, אבל מים רבים, לא בכולם. ראה מפרשי הרמב"ם שם. (5) ראה של"ה מס' שבועות שלו (קפט,ב) ובכ"מ. (6) תניא רפ"ג. וראה פרדס שער טז בתחלתו. (7) זח"ג צד, ב. וראה זח"א רסד, ב, שכל יום ויום יש לו כחו. ובשו"ת הרשב"א ח"א סתכ"ג. (8) במדב"ר פי"ב, ג. (9) רמב"ם סוף הל' לולב. ועיין או"ת סד"ה תבא (נו, ג). וראה מכתב חי אלול תשל"ה. (10) ר"ה יח, א. בארוכה (11) עפמש"כ בכתר ש"ט סשי"ב - מובן גודל ענינם בזמן הגלות. ראה אוה"ת לשבת שובה (א'תסא ואילך). (12) קונטרס העבודה ספ"ה. ובקנין החיים (תרפ"ח) פי"ג: התגלות המאור אל הניצוץ (וצע"ק מעט"ר נג,א). (13) ראה לקו"ת ראה לב, ב. מכתב דר"ח אלול תשל"ה. (14) ראה טושו"ע או"ח ס"ה. (15) ר"ה טז, א. וראה שו"ע אדה"ז רסתקפ"ב (מרש"י ברכות יב,ב) שבכל עשי"ת הקב"ה מראה מלכותו כו'. ובפע"ח ובסי' האריז"ל ובכ"מ - שכל עשי"ת הוא בנין המלכות. (16) ולא כבהזמן דאותותינו לא ראינו (תהלים עד,ט) אף שישנם. (17) תהלים שם, יד. וקאי על "מלכי מקדם" שלפניו. (18) באגה"ק סכ"ח משמע שזהו גם במקום שליטת ג' קליפות הטמאות. (19) כי (רמב"ם הל' ביהב"ח ספ"ו) קדושתן "מפני השכינה כו' אע"פ ששוממין (כ"ה בדפוס רומי ולא כבדפוסנו "ששוממין". וכן הוא גם בדפוסנו ברמב"ם הל' תפלה פי"א הי"א) בקדושתן הן עומדים".
FREE RENDITION
מנחם מענדל שניאורסאהן
ליובאוויטש
770 איסטערן פּאַרקוויי
ברוקלין, נ. י.
RABBI MENACHEM M. SCHNEERSON
Lubavitch
770 Eastern Parkway
Brooklyn, N. Y. 11213
Hyacinth 3-9250
By the Grace of G-d
6th of Tishrei, 5736
Brooklyn, N.Y.
To the Sons and Duaghters of
Our People Israel, Everywhere
G-d bless you all!
Greeting and Blessing:
Further to the letter of 18th Elul, in which reference was made to the significance of Rosh Hashanah as the "head" of the year, in the sense that it gives instruction as to how one is to conduct oneself during all the days of the year, as the head directs all the limbs of the body; observing, in this connection, that in addition to instruction derived from matters which are common to all Rosh Hashanahs, there are special instructions derived from matters wherein one Rosh Hashanah differs from another, as, for example, this year, when Rosh Hashanah occurs on Shabbos, as explained there,
We will briefly dwell here on a further point which distinguishes this year's Rosh Hashanah from others, namely, that this year Rosh Hashanah is the 'head' of a Leap Year. And herein, too, a further distinction:
Not all Leap Years in our Hebrew Calendar are the same. This year has the distinction of having the maximum number of days that any Leap Year can have – 385 days.
On a previous occasion, it has been pointed out at some length that the purpose of a Leap Year¹ in our Torah-Calendar is to make up for the "deficiency" in the days of previous years, in order to bring into harmony the Lunar year with the seasons of the year (determined by the Solar year), though the annual seasons are also, of course, determined by the Creator, as Torah declares: "(The seasons of) sowing and reaping, cold and heat, summer and winter, shall not cease.³”
Moreover, not only does the Leap Month make up the deficiency of the past, but it also gives an "advance"⁴ on the future.
This year, as noted above, the Leap Year is of maximum dimension.
שיהא הפסח כו' - משא"כ ע"ד הפשט "שמור את חודש האביב" - ענין בפ"ע, ואביב שייך לעומר (ויקרא ב, יד), ולכן בפרש"י: עומר. (3) בראשית ח,כב. פדר"א רפ"ח. (4) רק בחלק משנות העיבור, אבל מים רבים, לא בכולם. ראה מפרשי הרמב"ם שם. (5) ראה של"ה מס' שבועות שלו (קפט,ב) ובכ"מ. (6) תניא רפ"ג. וראה פרדס שער טז בתחלתו. (7) זח"ג צד, ב. וראה זח"א רסד, ב, שכל יום ויום יש לו כחו. ובשו"ת הרשב"א ח"א סתכ"ג. (8) במדב"ר פי"ב, ג. (9) רמב"ם סוף הל' לולב. ועיין או"ת סד"ה תבא (נו, ג). וראה מכתב חי אלול תשל"ה. (10) ר"ה יח, א. בארוכה (11) עפמש"כ בכתר ש"ט סשי"ב - מובן גודל ענינם בזמן הגלות. ראה אוה"ת לשבת שובה (א'תסא ואילך). (12) קונטרס העבודה ספ"ה. ובקנין החיים (תרפ"ח) פי"ג: התגלות המאור אל הניצוץ (וצע"ק מעט"ר נג,א). (13) ראה לקו"ת ראה לב, ב. מכתב דר"ח אלול תשל"ה. (14) ראה טושו"ע או"ח ס"ה. (15) ר"ה טז, א. וראה שו"ע אדה"ז רסתקפ"ב (מרש"י ברכות יב,ב) שבכל עשי"ת הקב"ה מראה מלכותו כו'. ובפע"ח ובסי' האריז"ל ובכ"מ - שכל עשי"ת הוא בנין המלכות. (16) ולא כבהזמן דאותותינו לא ראינו (תהלים עד,ט) אף שישנם. (17) תהלים שם, יד. וקאי על "מלכי מקדם" שלפניו. (18) באגה"ק סכ"ח משמע שזהו גם במקום שליטת ג' קליפות הטמאות. (19) כי (רמב"ם הל' ביהב"ח ספ"ו) קדושתן "מפני השכינה כו' אע"פ ששוממין (כ"ה בדפוס רומי ולא כבדפוסנו "ששוממין". וכן הוא גם בדפוסנו ברמב"ם הל' תפלה פי"א הי"א) בקדושתן הן עומדים".
