In the Merit of Giving a Tithe of One Tenth HKB”H Promises to Give Yaakov’s Children Ten Days of Teshuvah
I would like to propose a wonderful explanation for these issues. We will begin by explaining a Midrash Pliah brought down by the Gaon Chida, ztz”l, in his sefer Devarim Achadim (Shabbas Teshuvah, Drush 12) and in his sefer Ahavas David (Shabbas Teshuvah, Drush 4): "בשביל שאמר יעקב וכל אשר תתן לי עשר אעשרנו לך, אמר הקב"ה בשביל זה אני נותן לבניך עשרת ימי תשובה"—because Yaakov said: “And whatever You will give me, I shall surely give one-tenth to You,” HKB”H said: “For this, I will give your children Ten Days of Repentance.” We must explain how these two things correspond to one another. What is the “midah k’neged midah” of giving ma’aser and the reward of Aseres Yimei Teshuvah?
It appears that we can explain this Midrash based on a fundamental principle gleaned from the sacred teachings of the Sefas Emes (Shabbas Teshuvah 5662). We are taught in the Mishnah (Avos 5, 1): "בעשרה מאמרות נברא העולם, ומה תלמוד לומר, והלא במאמר אחד יכול להיבראות, אלא להיפרע מן הרשעים שמאבדין את העולם שנברא בעשרה מאמרות, וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות". The world was created by means of “ten utterances.” What does this come to teach us? Indeed, it could have been created with a single utterance; but this way allows for retribution from the wicked—who destroy the world that was created with ten utterances—and the bestowal of ample reward to the righteous—who sustain the world that was created with ten utterances. The Sefas Emes asserts that HKB”H gave us the Aseres Yimei Teshuvah as a means of rectifying the Ten Utterances with which the world was created.
Accordingly, he posits that on every Rosh HaShanah HKB”H renews creation with the Ten Utterances just as He created the world initially with the Ten Utterances mentioned in parshas Bereishis. Thus, the tzaddikim, who sustain the world with their study of Torah and performance of mitzvos, are active participants in the renewal of creation with the Ten Utterances. In contrast, the reshaim, however, whose evil deeds and transgressions corrupt and destroy the world that was created with the Ten Utterances, destroy the conduits that provide blessings and abundant good and are incapable of participating in the renewal of creation.
For this reason, HKB”H, in His infinite mercy and kindness, gave us the Aseres Yimei Teshuvah. During the ten days from Rosh HaShanah to Yom HaKippurim, every Jew is able to rectify via teshuvah and good deeds the damage he caused to the Ten Utterances. In this merit, HKB”H will renew the creation with the Ten Utterances. Every Jew who participated in this renewal will merit receiving abundant good from the conduits of plenty generated by the Ten Utterances.
Rosh HaShanah Corresponds to the First Utterance “Bereishis”
Undoubtedly, Rosh HaShanah—the first of the Aseres Yimei Teshuvah—and Yom Kippur—the tenth day—are more important and on a higher level than the rest of the ten days. Aligning these ten days with the ten utterances, Rosh HaShanah aligns with the first utterance, and Yom Kippur aligns with the tenth utterance. This infers that the first and tenth utterances are also more important and significant than the other utterances.
In general, we find that the first and last items in a set possess special significance. The increased significance of the first is evident from the mitzvah of bikkurim—bringing the first fruit. Also, the firstborn man and animal are sanctified to Hashem. Regarding the special significance of the last item, we have learned in the Mishnah (Berachos 12a): "הכל הולך אחר החתום"—everything follows the conclusion. This explains the rationale for Rashi’s comment citing an Aggadic Midrash (Devarim 8, 1): "שאינה נקראת המצוה אלא על שם הגומרה"—a mitzvah is only attributed to the one who completes it.
So, what are the first and last of the Ten utterances, which are more significant than the other utterances? To answer this question, let us refer to a teaching in the Mishnah (R.H. 32a). On Rosh HaShanah, we recite ten pesukim in the section of Malchiyos. This prompts the Gemara’s question (ibid.):
"הני עשרה מלכיות כנגד מי, רבי יוחנן אמר כנגד עשרה מאמרות שבהן נברא העולם"—to what do these ten pesukim of Malchiyos correspond? Rabbi Yochanan said: They correspond to the Ten Utterances with which the world was created. The Gemara asks: But in the passage describing the creation the word "ויאמר"—introducing the utterances—only appears nine times. The Gemara answers: "בראשית נמי מאמר הוא דכתיב בדבר ה' שמים נעשו"—the word בראשית also constitutes an utterance, as indicated by the passuk (Tehillim 33, 6): “With the word of Hashem the heavens were made.” Thus, we learn that the first utterance with which the world was created is (Bereishis 1, 1): "בראשית ברא אלקים את השמים ואת הארץ". Accordingly, Rosh HaShanah—the first of the Aseres Yimei Teshuvah—aligns with the first utterance: "בראשית ברא אלקים". This implies that we are obliged to rectify this first utterance on the holy day of Rosh HaShanah.
The Utterance of “Bereishis” Encompasses All Ten Utterances
Understood in this light, we can explain why our blessed sages instituted the recitation of the ten pesukim of Malchiyos corresponding to the Ten Utterances on the first day of the Aseres Yimei Teshuvah, which corresponds to the utterance of “Bereishis.” Let us refer to the in-depth comment of the Ramban on the first passuk of the Torah (Bereishis 1, 1): "בראשית ברא אלקים את השמים ואת הארץ". He says that HKB”H created the spiritual roots of all of creation on the first day of creation—the amorphous, raw material and potential, so to speak—from which HKB”H subsequently created every element of creation on its respective day.
This means that Rosh HaShanah, which corresponds to the utterance of “Bereishis,” actually incorporates the spiritual roots of all ten utterances. Therefore, our blessed sages instituted the recitation of the ten pesukim of Malchiyos corresponding to all ten utterances on Rosh HaShanah. This is designed to extend the abundant bounty associated with the first utterance of “Bereishis”—which incorporates the spiritual roots of all ten utterances—to renew the creation via the Ten Utterances with which the world was created.
Let us embellish this thought. We can explain how the utterance of “Bereishis” encompasses all of the Ten Utterances based on what they elucidated in the Midrash (B.R. 1, 1): "בראשית ברא אלקים, התורה אומרת אני הייתי כלי אומנתו של הקב"ה... היה הקב"ה מביט בתורה ובורא את העולם, והתורה אמרה בראשית ברא אלקים, ואין ראשית אלא תורה". The Torah declares: “I was the craftsman’s tool (blueprint) of HKB”H” . . . HKB”H would look in the Torah and create the world. So, too, did HKB”H peer into the Torah (as His guide) and create the world. Therefore, the Torah said, "בראשית ברא אלקים" — “with ‘Reishis’ G-d created.” There is no “Reishis” other than the Torah. We see that the first utterance of "בראשית ברא אלקים" alludes to the fact that HKB”H peered into the Torah and created the entire universe that was created with the Ten Utterances.
