Rosh HaShanah 5786 YEAR: Touching the Beginning of Creation

Mr. Murthy Gaddi
Sep 22
11 min read

“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”: Sun, 21 Sep 2025, 28 Elul, 5785

Rosh HaShanah 5786 YEAR: Touching the Beginning of Creation

Awakening the soul to its first light, returning to the root of existence before the sin, and sensing anew the presence of the Creator.

Rosh HaShanah is called HaYom Haras Olam, the birth of the world. It is a day which reveals beginnings, a power to reach the beginning of everything. Hashem created the world, and in the beginning of Creation, there was no man yet. First He created the heavens, earth, the skies, etc. Man was created on the sixth day and was given the power to reach the beginning of Creation even though he wasn’t there. That is the power of touch in the soul – the power to actually feel a spiritual reality, to feel the reality that one came from, which was his very beginning state on the sixth day of Creation, when it was before the sin and man fully sensed the Creator.

The Cosmic Code of Rosh HaShanah:
- Crowning God as King (Kabbalat Malchut):
  
  The Baal Shem Tov and his disciples explain that Rosh HaShanah is the day when the Jewish people crown God as King anew. The “code” here is that God’s kingship in creation depends upon Israel’s acceptance (see Zohar III:231a). Without Israel’s declaration — “HaMelekh!” — the flow of divine vitality into the world would not be renewed.
- Renewal of Creation:
  
  The Alter Rebbe in Likkutei Torah, Rosh HaShanah teaches that the divine energy of the previous year withdraws at the year’s end, and only through Israel’s prayers, shofar blasts, and teshuvah is a new light drawn down. This hidden system is the “reset” of creation each year.
- Deep Mystical Code: The Mother and the Birth of the Year
  - Binah as Mother:
    
    The Zohar (III:98a) reveals that Rosh HaShanah is linked to the Sefirah of Binah, the “Mother,” who gives birth to the new year. The Arizal explains that this is why it is a day of both awe and joy — it is the cosmic birthing of time itself.
  - Shofar and Birth Pangs:
    
    Chassidic masters note that the broken cries of the shofar resemble the cries of labor. The year is “born” through these cries, and each soul of Israel is invited to be reborn spiritually in that moment.

“Rosh HaShanah: The Day of Man’s Creation and Universal Judgment”

1. Creation of Man on Rosh HaShanah

The Talmud (Rosh HaShanah 10b–11a) records a debate:

Rabbi Eliezer says the world was created in Tishrei.
Rabbi Yehoshua says it was created in Nissan.

The tradition that we follow in prayer (Machzor) is like Rabbi Eliezer — that Adam HaRishon was created on Rosh HaShanah, the sixth day of creation. That is why the Musaf Amidah declares: “This day is the beginning of Your works, a remembrance of the first day.”

Rashi (on Rosh HaShanah 27a) explains: We do not mean the very first day of creation, but rather the first day of mankind, for man is the crown of creation. This elevates Rosh HaShanah into the cosmic anniversary of human existence.

1. Talmudic and Midrashic Foundations

Birthday of Humanity:

The Talmud teaches that Adam was created on the first of Tishrei. This means Rosh HaShanah is not merely the “new year” of the Jewish people, but the day humanity itself was born. The Midrash (Vayikra Rabbah 29:1) says: “On this day, Adam was created, on this day he sinned, and on this day he was judged — and on this day he was pardoned.” Thus, Rosh HaShanah is not only about creation but also about judgment and mercy.
Why Count from Adam, Not From the First Day?

The sages ask: Why do we call Rosh HaShanah the beginning of the year if creation began five days earlier? The answer: because the world only had meaning once man was created. Until Adam stood in the world to recognize and serve his Creator, the universe had no purpose.

2. Adam’s First Act – Coronation of God

The Midrash (Pesikta Rabbati 40) describes Adam’s first day: he opened his eyes, saw creation, and exclaimed: “Hashem is King; He has clothed Himself in majesty” (Psalms 93:1). Then Adam gathered all creatures and said: “Come, let us bow and kneel before God our Maker” (Psalms 95:6).
From this the sages learn that Rosh HaShanah is the day of Malchuyot — the coronation of God as King. Just as Adam crowned God on the day of his creation, so do we each year by proclaiming God’s Kingship in the Rosh HaShanah prayers.

3. Adam, Sin, and Mercy

Sin of the Tree:

On the very day he was created, Adam transgressed. The Midrash says he ate from the Tree at the tenth hour, was judged at the eleventh, and pardoned at the twelfth. This reveals why Rosh HaShanah is also the Day of Judgment (Yom HaDin).
Hope of Forgiveness:

Since Adam was judged and pardoned on his birthday, we too are judged and pardoned each year. The Zohar (I:221b) explains that the cycle of judgment and mercy was imprinted into creation itself from that very first Rosh HaShanah.
Talmud:

The day on which Adam was created consisted of twelve hours. During the first hour his dust was gathered; the second hour it was made into a shapeless mass; the third hour his limbs were stretched out; the fourth hour a soul was placed in him; the fifth hour he stood on his feet; the sixth hour he named the animals; the seventh hour he was paired with Chava; the eighth hour they had two children; the ninth hour he was commanded not to eat from the Tree of Knowledge; the tenth hour he sinned; the eleventh hour he was judged; and the twelfth hour he was banished from the Garden of Eden and went on his way (Sanhedrin 38b).

4. Chassidic and Kabbalistic Dimensions

Adam as Microcosm of Creation:

The sages say “Adam is an olam katan (a small universe).” His creation on Rosh HaShanah means that all of creation finds its purpose in man’s service of God. Without Adam, the universe is like a body without a soul.
The Soul Root of Rosh HaShanah:

The Arizal teaches that the creation of Adam represents the infusion of Neshamah (soul) into the world. On Rosh HaShanah each year, a new soul-energy is drawn into creation, just as Adam first received his soul-breath: “And He blew into his nostrils a breath of life” (Genesis 2:7).
Chassidut – The Inner Work of Adam:

The Sfat Emet explains that Adam’s story is our own: on Rosh HaShanah, each Jew is like Adam, newly created, standing before God, judged, and renewed. The shofar corresponds to the breath God breathed into Adam, reminding us of our divine source.

5. Messianic and Future Dimension

The Zohar and Midrash hint that just as Adam’s story began on Rosh HaShanah, so too the final redemption will be bound to this day. The great shofar hagadol (great shofar) of Mashiach echoes the first breath of Adam. Rosh HaShanah thus ties together the first man and the final redemption.

✨ Essence

Rosh HaShanah is not only Israel’s covenantal day, but the birthday and judgment day of all humanity.

Created in God’s image, mankind is entrusted with free will.
Like Adam, each person stands anew before Hashem, judged yet invited to crown Him as King.

Thus, the day carries both universality (all mankind stands before the Creator) and intimacy (each soul is judged individually), making it a fusion of creation, judgment, and mercy.

“The Month of Giants: Awakening the Soul’s Beginning in Tishrei”

Tuesday, September 23, 2025,1 Tishrei, 5786

We are now with siyata d’shmaya in the Yamim Noraim, in the month of Tishrei, which is called Yerach Aisanim, “the month of giants”, due to the many festivals in this month – Rosh HaShanah, Yom Kippur, Succos, Simchas Torah.

The month of Tishrei is described by the sages as the heart of the year, the month of awe, forgiveness, renewal, and joy. It is so filled with holy days that Chazal called it Yerach HaEitanim (“the month of giants/strength”) — because in it dwell the mighty deeds of the Avot (Patriarchs) and the great festivals.

1. Name and Meaning – Yerach HaEitanim

The Talmud (Rosh HaShanah 11a) calls Tishrei “Yerach HaEitanim.” Eitan means strong, mighty, eternal.
Rashi: it is the month when the mighty ones of the world (Avraham, Yitzchak, Yaakov) were born.
Midrash (Vayikra Rabbah 29:1): Tishrei is filled with strength — the strength of teshuvah, prayer, judgment, and ultimately joy.
Chassidut (Sfat Emet): Eitan also means the soul’s inner strength. In Tishrei, that hidden point of strength awakens, giving us the power to renew our bond with Hashem.

2. Tishrei as the Head of the Year

Rosh HaShanah: Called HaYom Harat Olam — the birthday of the world (Rosh HaShanah 27a). Adam was created on this day and crowned Hashem as King.
Ramban (Ex. 12:2): Nissan is the first of months, but Tishrei is the beginning of the year — because it marks the creation of man, the true purpose of the world.
Zohar (III:231a): On Rosh HaShanah, the life-force of creation withdraws and is renewed. Israel’s shofar awakens Divine desire to create anew.

3. Tishrei as a Month of Teshuvah

Elul → Tishrei: The 40 days from Rosh Chodesh Elul to Yom Kippur parallel Moshe’s ascent to Sinai for forgiveness. Tishrei is the climax: God grants pardon (selicha u’mechila).
Yom Kippur: Called achat bashanah (Lev. 16:34) — the one day of the year when all creation rises to purity.
Chassidic Insight (Baal HaTanya, Likkutei Torah): Teshuvah in Tishrei is not only regret for sin but a return to the soul’s source — teshuvah ila’ah (higher return).

4. Tishrei as the Month of Dwelling with God

Succot: Following forgiveness, God invites us into His “house,” the sukkah, symbolizing His embrace.
Midrash (Sukkah 11b): The sukkah represents the Ananei HaKavod (clouds of glory) that surrounded Israel in the wilderness.
Zohar: Sitting in the sukkah means dwelling “in the shade of Emunah,” wrapped in Divine light.
Simchat Torah: Culminates the month — joy in the Torah itself, the eternal bond of Israel with Hashem.

5. The Full Arc of Tishrei

Rosh HaShanah – Judgment & Coronation:

Man stands before God as Adam did on the first day. We crown Him as King with the shofar.
Aseret Yemei Teshuvah – Return & Refinement:

Ten days of introspection, bridging awe and mercy.
Yom Kippur – Purity & Reconciliation:

Israel becomes like angels, cleansed of sin, renewed in covenant.
Succot & Simchat Torah – Joy & Unity:

After awe and forgiveness, we rejoice in God’s embrace, celebrating Torah and the eternal bond.

6. Mystical Secrets of Tishrei

Kabbalah (Arizal): Tishrei is when the “lights of creation” are withdrawn and then redrawn — higher than before. Every year, a new, loftier vitality is drawn down to the world.
Chassidut (Sfat Emet, Kedushat Levi): Tishrei holds all spiritual powers: awe (Rosh HaShanah), love (Succot), joy (Simchat Torah). It is a month of wholeness — Yerach HaEitanim — because all the soul’s powers are awakened.
Zohar (III:31b): Tishrei contains both left (Din/judgment, Rosh HaShanah–Yom Kippur) and right (Chesed/kindness, Succot–Simchat Torah), united in balance.

In summary:

The sages call Tishrei the month of strength because it is filled with the strongest spiritual experiences: awe, judgment, repentance, forgiveness, joy, and union with God. It is both the head of the year (renewal of creation) and the heart of the year (renewal of the soul). In Tishrei, we replay Adam’s first day: crowned, judged, forgiven, and sheltered in God’s embrace.

“The Ten Meanings of the Shofar: Rabbi Saadia Gaon’s Teachings on Rosh HaShanah”

The Torah calls it Yom Teruah (Numbers 29:1) and Zichron Teruah (Leviticus 23:24). According to Rashi and the Sifrei, this highlights two aspects:

Teruah – the shofar blasts awaken the heart to teshuvah.
Zichron – the day recalls the covenant of the Akeidah (Binding of Isaac), when Abraham’s merit and Isaac’s self-sacrifice are invoked.

The Shofar as the Soul’s Cry

The shofar is described by Rebbe Nachman (Likutey Moharan I:64) as the primal cry of the soul stripped of words. It bypasses intellect, touching the root of yechidah, the innermost point of the soul.

Code of the Sound

The Zohar (III:231b) explains that the three shofar sounds — tekiah, shevarim, teruah — mirror the cosmic pulse of creation:

Tekiah = wholeness / divine oneness
Shevarim = brokenness / exile
Teruah = trembling / awakening
Returning to Tekiah = repair and redemption.

In Chassidut, this code represents the soul’s journey from brokenness to renewal through teshuvah.

Let us explore all ten reasons with insights from the sages:

1. Coronating G-d as King

Talmud (Rosh HaShanah 16a): We recite verses of Malchuyot (Kingship) with the shofar, for the shofar proclaims Hashem’s sovereignty.
The Midrash (Vayikra Rabbah 29:3): “When you proclaim Me as King, with the shofar, I will remember you for good.”
Chassidut: The shofar is Israel’s cry of bittul (self-nullification), a coronation cry from the essence of the soul, not words.

2. Awakening Slumbering Souls

Rambam (Hilchot Teshuvah 3:4): “Awake sleepers from your sleep, and slumberers, arise from your slumber!” The shofar shakes us from spiritual complacency.
Mussar masters: The cry is not external but internal — it stirs the conscience that may have grown dull.
Chassidut: The soul itself is a spark of God, but becomes covered; the shofar uncovers it.

3. Echo of Sinai

Exodus 19:19: “The voice of the shofar grew louder and louder” at Sinai.
Midrash Tanchuma (Yitro 11): The shofar at Sinai was the very same horn of the ram from the Akeidah.
Chassidut: On Rosh HaShanah, the shofar renews Matan Torah (Revelation), reminding us that the world stands on Torah.

4. Cry of the Prophets

Prophets like Hosea, Amos, Isaiah often used the shofar image to call Israel to teshuvah.
Zohar (III:231a): The shofar is the “voice of Binah” — the cry of compassion, like the prophets who wept for Israel.
Lesson: The shofar embodies the eternal prophetic call to return to Hashem.

5. War Cries of Enemies / Temple Destruction

Jeremiah 4:19–21: Shofar blasts accompanied invasions of Jerusalem.
The shofar recalls our vulnerability and the destruction of the Beit HaMikdash, awakening sorrow for exile.
Kabbalah: Every broken sound of Teruah and Shebarim corresponds to the breaking of the Temple’s vessels and the cry of the Shechinah in exile.

6. Ram of the Akeidah

Genesis 22: Abraham offered a ram instead of Isaac. The ram’s horn is the shofar.
Midrash (Pirkei D’Rabbi Eliezer 31): The left horn was blown at Sinai, the right horn will be blown in the Messianic future (shofar hagadol).
Chassidut: The Akeidah symbolizes ultimate self-sacrifice (mesirat nefesh). The shofar invokes that same devotion within us.

7. Humbling the Heart

Amos 3:6: “If a shofar is sounded in a city, will the people not tremble?”
The piercing cry humbles pride, reducing arrogance before the King of Kings.
Mussar: Awe leads to humility, humility to repentance.
Chassidut: The sound strips away the ego, exposing the naked soul.

8. Foreshadowing the Day of Judgment

Zephaniah 1:16: “A day of shofar and alarm against fortified cities.”
The shofar reminds us that just as Adam was judged on his first day, so too we are judged.
Zohar: The shofar sweetens harsh decrees by arousing Divine mercy.

9. The Great Shofar of Redemption

Isaiah 27:13: “On that day a great shofar will be blown, and the lost shall come.”
The shofar is a sound of hope, heralding the ingathering of exiles.
Ramban: Just as Sinai revealed God’s kingship to Israel, the great shofar will reveal it to all nations.
Chassidut: Each shofar blast on Rosh HaShanah is a miniature echo of the Messianic shofar.

10. Resurrection of the Dead

Isaiah 18:3, 26:19: “Dwellers of the earth, a shofar is sounded and you shall hear … awake and sing, you who dwell in the dust.”
Talmud (Berachot 15b): The resurrection is connected to a shofar blast.
Kabbalah: Tekiah Gedolah (the long final blast) hints to the great awakening of all souls at Techiyat HaMetim.
Chassidut: The revival of the dead begins each year anew — when our slumbering soul revives through the shofar.

✨ Unifying Vision

Rabbi Saadia Gaon’s ten reasons weave together a full tapestry:

Past: Sinai, prophets, Temple.
Present: Awakening, humility, judgment, teshuvah.
Future: Mashiach’s shofar and the resurrection.

The shofar is therefore the sound of eternity, containing all of Jewish history and destiny in its cry. It connects Adam’s first breath, Abraham’s ram, Sinai’s revelation, exile’s sorrow, redemption’s hope, and resurrection’s song — all compressed into a simple, wordless blast from the depths of the soul.