One of the traditional blessings given at the conclusion of a year is: "May the [present] year and its curses conclude; may the [new] year with its blessings begin." [Talmud Megillah 31b]
According to Chassidic thought, this quote is problematic.
For Chassidic thought trains us to see everything - even the most unfavorable occurrences - as blessings from G-d.
That said, there is obviously a difference between times when G-d's blessings are overtly apparent, and times when much meditation is necessary before the positive nature of these blessings can be understood.
The Kabbalah explains that time follows cyclic patterns.
This is reflected in the Chassidic adage: "After a fire, one becomes wealthy."
May the present year be followed by a year of openly apparent blessings in both material and spiritual matters, including the ultimate blessing, the coming of the Redemption, and the fulfillment of the prophecy, [Isaiah 26:19]"And those who repose in the dust will arise and sing."
22 Elul, 5754
Adapted from:
Likkutei Sichos, Vol. II, p. 398ff;
Vol. XIX, p. 173ff
In explanation of the custom why the traditional blessing for the new month is not recited on the Shabbos before the month of Tishrei, the Alter Rebbe relates:
[1]
When I was in Mezeritch, I heard the following teaching from my master, the Maggid, in the name of his master, the Baal Shem Tov:
"The seventh month is the first of the months of the year [to come]. [In contrast to the other months,] the Holy One, blessed be He, Himself, blesses this month on... the last Shabbos of the month of Elul. And with the strength [imparted by this blessing], the Jews bless the eleven [coming] months.
It is written: [2] Atem nitzavim hayom, "You are standing today."
"Today" refers to the day of Rosh HaShanah, the day of judgment [3].... "You are standing," triumphant in the judgment.
On the Shabbos before Rosh HaShanah, we read the portion Atem Nitzavim. This is the blessing of the Holy One, blessed be He, on the Shabbos on which the seventh month is blessed. It is a month which is satiated - and which satiates all of Israel - with manifold goodness for the entire [coming] year."
More particularly, the word nitzavim - the core of the blessing given by G-d - does not mean merely "standing."
It implies standing with unique power and strength, as reflected in the phrase: [4] "nitzav melech, the deputy serving as king," i.e., G-d's blessing is that our stature will reflect the strength and confidence possessed by a king's deputy.
This blessing enables us to proceed through the new year with unflinching power.
None of the challenges which we face will budge us from our fundamental commitment to the Torah and its mitzvos. On the contrary, we will continue "to proceed from strength to strength" [5] in our endeavor to spread G-dly light throughout the world.
What is the source for this strength?
Immutable permanence is a Divine quality.
As the prophet proclaims: [6] "I, G-d, have not changed," and our Rabbis explain that one of the fundamental constructs of faith is that the Creator is unchanging; [7] nothing in our world can affect a transition on His part.
Nevertheless, G-d has also granted the potential for His unchanging firmness to be reflected in the conduct of a mortal being, for the soul which every person is granted is "an actual part of G-d." [8]
This inner G-dly core endows every person with insurmountable resources of strength to continue his Divine service.
Our Torah reading continues, stating [2] that the Jews are "standing today before G-d" for a purpose: "To be brought into a covenant with G-d."
[9]
What is the intent of a covenant?
When two people feel a powerful attraction to each other, but realize that with the passage of time, that attraction could wane, they establish a covenant.
The covenant maintains their connection, even at times when, on a conscious level, there could be reasons for distance and separation. [10]
Each year, on Rosh HaShanah, the covenant between G-d and the Jewish people is renewed.
For on Rosh HaShanah, the essential G-dly core which every person possesses rises to the forefront of his consciousness.
The fundamental bond between G-d and mankind surfaces, and on this basis a covenant is established for the entire year to come, [11] including the inevitable occasions when these feelings of oneness will not be experienced as powerfully.
The Torah states [2] that this covenant is being established by "all of you," and proceeds to mention ten
[12] different groupings within the Jewish people.
The establishment of a bond of oneness with G-d is also mirrored by bonds of oneness within our people.
For the same spiritual potential that motivates our essential connection to G-d also evokes an internal unity which binds together our entire people. [13]
In our prayers, we say: [14] "Bless us, our Father all as one." Implied is that standing together as one generates a climate fit for blessing. [15]
May our standing "before G-d as one" on Rosh HaShanah, lead to a year of blessing for all mankind, in material and spiritual matters, including the ultimate blessing, the coming of Mashiach.
Notes:
- (Back to text) HaYom Yom, entry 25th of Elul.
- (Back to text) Deuteronomy 29:9.
- (Back to text) See the Targum to Iyov 2:1.
- (Back to text) I Kings 22:48. See Or HaTorah, Nitzavim, p. 1202.
- (Back to text) Cf. Psalms 84:8. Herein lies a connection to Parshas Vayeilech, the Torah reading which follows Parshas Nitzavim and which is often coupled together with this reading on a single Shabbos. This connection is highlighted in the subsequent essay in this series.
- (Back to text) Malachi 3:6.
- (Back to text) See Rambam, Guide to the Perplexed, Vol. I, ch. 68, et al.
- (Back to text) Tanya, ch. 2. The word nitzavim employs a passive form; literally, it would be translated as "you have been made to stand." For the potential for a mortal to possess such unchanging firmness is not his alone, but rather granted to him from Above, by virtue of his essential G-dly nature.
- (Back to text) Deuteronomy 29:11.
- (Back to text) This is possible, because a covenant establishes a connection that transcends intellect. Even when on a conscious level, one would sever the relationship, the covenant causes it to continue.
- (Back to text) See the essay entitled "At One with the King" (Timeless Patterns in Time, Vol. I, p. 3ff) which discusses this theme.
- (Back to text) Ten groupings are mentioned, because ten is an inclusive number. As such, once a minyan (quorum) of ten is established, the addition of other people to a congregation is insignificant with regard to the laws of prayer.
- (Back to text) See the essay entitled "At One with G-d; At One with our Fellow Man" (Timeless Patterns in Time, Vol. I p. 8ff) which discusses this theme.
- (Back to text) The conclusion of the Shemoneh Esreh prayer, Siddur Tehillat HaShem, p. 60.
- (Back to text) See Sefer HaSichos 5700, p. 157.
Savo 5754