Igrot Kodesh · Letter 8519 — Faith & Bitachon

By the grace of Hashem,

25 Elul* (note 1: The Rebbe* notes, at the bottom of the page: "It is on this date that the world was created, according to the Midrash* Vayikra Rabbah*, at the beginning of chapter 29 and the Pirkei DeRabbi Eliezer*, chapter 8. One will consult the Ran* on tractate Rosh Hashanah* 16a. The revelation obtained, on this day of 25 Elul*, for the entire year and its quality are described by the Chassidic* discourse entitled: 'The festival of Rosh Hashanah*,' of 5632") 5722,

Brooklyn, New York,

To the sons and daughters of Israel,

wherever they may be,

may Hashem grant you long life,

I greet you broadly and bless you,

The year 5722, which will soon reach its end, was marked by determining events in the world, in general and in the Jewish world, in particular. There was the fear of an atomic conflagration, the radicalization and the stiffening of relations between the nations, the race of the peoples to armament. Regarding what concerns the Jews more specifically, communities, in different parts of the world, were seriously shaken. The same is true for the individual, for his daily existence. Even if an awakening (note 2: The Rebbe* notes, at the bottom of the page: "See the explanation of the Baal Shem Tov* regarding the proclamation made by a heavenly voice, in the Likkutei Torah*, Parshas Shelach*, page 46b") could be observed, a thirst and a return toward our eternal sources, those of the faith linked to the Torah* and to the Mitzvos*, the propitious character of the present moment has not yet been fully utilized (note 3: The Rebbe* notes, at the bottom of the page: "See the Likkutei Torah*, Parshas Vayikra*, at the beginning of the Chassidic* discourse entitled: 'A man from among you'") and may Hashem cause that this observation have no negative effect, in these days of Selichos* (note 4: The Rebbe* notes, at the bottom of the page: "See tractate Kesubos* 67a").

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In the perspective of the new year, which arrives, for us and for all of Israel, for the good, every Jew must therefore pose himself the following question: "What can I do in order to improve the situation, to render it more secure, for the few years to come? What can I accomplish individually, for myself, for the entire people of Israel and for the entire world (note 5: The Rebbe* notes, at the bottom of the page: "According to the content of various requests formulated at Rosh Hashanah*, in particular the prayer: 'that every being created know,' which alludes to the world of Asiyah*, according to the Siddur* of the Arizal*")?"

Rosh Hashanah* brings both the answer to this question and the possibility of putting it into practice. It is, indeed, the day on which are judged the individual, the community and the entire world (note 6: The Rebbe* notes, at the bottom of the page: "For all those who are found in the world, according to the expression of tractate Rosh Hashanah*, chapter 1, Mishnah* 2 and of the Zohar Chadash*, at the beginning of the Parshas Noach*"), the introduction of the new year and also its "head" (note 7: The Rebbe* notes, at the bottom of the page: "See the beginning of the Ateres Rosh*"). The central point of Rosh Hashanah* is the coronation of Hashem, in a renewed manner, in order to proclaim Him King, as it is said: "They accepted His Kingship of their own free will," with an immense joy, a profound submission and a great awe (note 8: The Rebbe* notes, at the bottom of the page: "According to the Chassidic* discourse entitled: 'The festival of Rosh Hashanah*,' of 5703"). Now, one crowns Hashem and accepts Him as King, by submitting oneself to His Will.

On the day of Rosh Hashanah*, every Jew puts into practice the Injunction (note 9: The Rebbe* notes, at the bottom of the page: "Tractate Rosh Hashanah* 16a"): "Proclaim My reign over you," which is decreed to each and every one of us. This coronation effected by individuals, each one of them being part of the people of Israel, allows Hashem to be proclaimed King and Redeemer of Israel. Each one, individually, within the people, accepts the Kingship of Hashem. This transforms his environment and even the entire world (note 10: The Rebbe* notes, at the bottom of the page: "See the Pirkei DeRabbi Eliezer*, chapter 11: 'They said: We will proclaim Him our King'"). From then on, the request is effectively accomplished: "Reign over the entire world."

The acceptance of the Kingship of Hashem (note 11: The Rebbe* notes, at the bottom of the page: "See also the Kuntres HaTefillah*, chapter 15") is manifested through a daily conduct that fully conforms to the Will of the King and to His Injunctions, having been transmitted to us by Hashem, "King Who desires life" and wishes to give it, in a straight manner (note 12: The Rebbe* notes, at the bottom of the page: "See the Machatzis HaShekel* on the Shulchan Aruch*, Orach Chaim*, chapter 582, paragraph 4"), through the Torah*, Torah* of life and the Mitzvos*, of which it is said: "One shall live by them."

Such conduct is the guarantee of a tranquil and happy existence, for the individual, for the community and for the entire world. It brings moral and physical happiness. For, in fact, the spiritual and material dimensions are not two different worlds.

It is said: "Hear, O Israel." A Jew understands and perceives that: "Hashem is our Elokim*," for every Jew, individually as well as for the entire people of Israel and that: "Hashem is One" (note 13: The Rebbe* notes, at the bottom of the page: "A verse proclaiming the Kingship of Hashem, according to the opinion of Rabbi Yossi, in tractate Rosh Hashanah* 32b, which is commented upon in the sequence of Chassidic* discourses VeKachah*, of 5637, chapter 80"), in every place and at every time, for eternity (note 14: The Rebbe* notes, at the bottom of the page: "See the Shulchan Aruch* of the Admur HaZaken*, chapter 61, paragraph 6"). He therefore makes this unity evident and reveals it in the entire world (note 15: The Rebbe* notes, at the bottom of the page: "See Igeres HaKodesh*, chapter 9"). He thus observes that the Divinity and the spirituality direct the material, so that an improvement of the moral life can effectively transform the physical existence.

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The improvement of the moral existence and the accomplishment of the Mitzvos* of the King must receive two expressions, the Commandments that apply toward Hashem, on the one hand, those that are between men, on the other hand. And, this idea is expressed by the proclamation of Rosh Hashanah*, according to which: "Teshuvah*, prayer and Tzedakah* annul the severity of the decree."

Teshuvah* is the firm decision to return toward the King, by sincerely regretting the past and by taking good decisions for the future. Prayer concerns the relationship between man and Hashem (note 16: The Rebbe* notes, at the bottom of the page: "See also the Or HaTorah* of the Maggid* of Mezeritch*, at the end of the Chassidic* discourse entitled: 'Do not make... before Hashem'") and Tzedakah*, the relations between men. It is thanks to all of this that one annuls the severity of the decree, that one allows the individual, the community and the entire world to be inscribed and sealed for a good and sweet year, materially and spiritually at once. With my blessing to be inscribed and sealed for a good year, of a visible and tangible manner,

Menachem* Schneerson,