Igrot Kodesh · Letter 8886 — Health

By the grace of Hashem,

Days of Selichos* 5724,

Brooklyn, New York,

To the sons and daughters of Yisrael*,

wherever they may be,

may Hashem grant you long life,

I greet you broadly and bless you,

Rosh Hashanah* was established by the Creator (note 1: See Likkutei Sichos*, vol. 9, p. 438.), not on the day of the creation of the world in general, but when Adam*, the first man, was created. The reason (note 2: The Rebbe* notes at the bottom of the page: "A brief answer to this question, somewhat different, can be found in the Rosh Hashanah* letters of 5714 and 5716," which are letters no. 2238 and 3803.) for this is as follows. The appearance of man within the creation of all these six days did not merely complete it. It brought it, moreover, fullness (note 3: The Rebbe* notes at the bottom of the page: "In the Chiddushei Aggados of the Maharsha, on Tractate* Rosh Hashanah* 27a, it says: 'It is as though nothing had been created before man.' One should consult the sequences of Chassidic* discourses entitled: 'This is the day,' of 5704 and 5709.") and perfection.

It is in this way that this creation attained its integrity, not only because man is its most elevated creature, but also because he can, must, and ultimately will succeed in leading all its other components (note 5: The Rebbe* notes at the bottom of the page: "See Midrash* Bereishis Rabbah*, chapter 11, paragraph 6, which says: 'Everything that was created requires an action,' commented upon by Likkutei Torah*, Parshas* Nasso*, p. 26b.") toward their own perfection.

This can be so when man makes integral use of his strengths and those of nature — in the world of minerals, of earth, of stones; in that of vegetation, of plants; and in that of animals — in order to introduce good and holiness therein. In this way, every being and the entirety of creation, in general, conform to the Will of the Creator (note 6: The Rebbe* notes at the bottom of the page: "See Tractate* Avos*, at the end of chapter 6, and Tractate* Yoma* 38a.").

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The creation of man is distinguished, in particular, also by the fact that he was created (note 7: The Rebbe* notes at the bottom of the page: "Mishnah* of Tractate* Sanhedrin*, at the end of paragraph 4.") alone, unlike the other beings, created in great numbers. This teaches us and underscores that a single man has the power to lead all of creation toward its fullness and its perfection, as did Adam*, the first man. Indeed, immediately after his creation, on the first Rosh Hashanah*, Adam* demanded and (note 8: The Rebbe* notes at the bottom of the page: "Zohar*, vol. 3, at the end of Parshas* Emor*. See also Pirkei de Rabbi Eliezer*, chapter 11.") obtained that all the beings of the world recognize the supremacy of the Creator.

Thus he proclaimed: "Come, let us bow, let us kneel, and let us prostrate ourselves before Hashem, Who made us." Through this genuflection and this submission of his entire being — and only in this way — can a creature attach itself and unite with the Creator and, in this way, attain the highest fullness.

Our Sages* emphasize that one can learn from Adam* a lesson applicable to each person: "It is for this reason that man was created unique. This teaches you that a single soul is considered as an entire world." Thus, every Jew, including in our era, regardless of the situation in which he finds himself, receives fully the means and therefore the mission to elevate himself, to attain the highest level of perfection, and to do the same in the entire world, in all of creation.

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Rosh Hashanah*, the day of the creation of the first man, who was unique, reminds each person of the content of this mission and underscores the inaccuracy (note 9: The Rebbe* notes at the bottom of the page: "See also Rambam*, Laws of Teshuvah*, chapter 5, paragraph 6, and Kuntres U'Maayan, from the thirteenth discourse.") of the explanations advanced by those who do not feel this duty, who claim that it is impossible to change the world, or that their parents did not give them the education that would have been necessary for this, that they did not prepare them, or that the world is large, that they themselves are small, and that they can therefore do nothing.

Rosh Hashanah* instills the strength to feel this mission, for, on this day, all of creation is renewed and a new year begins, with new strengths, as was the case on the first Rosh Hashanah*. In accordance with the content and the order of the prayer of Rosh Hashanah*, the fact that such a request is formulated is proof that it can be fulfilled, that prayer has the power to obtain such a result. Each person therefore asks, in all the prayers of this day: "Reign over the entire world and let every being (note 10: The Rebbe* notes at the bottom of the page: "Emanating from the world of Asiyah*, according to the Siddur* of the Arizal*.") know (note 11: The Rebbe* notes at the bottom of the page: "See the Tanya*, at the end of chapter 3.") that You made it." In this way, the entire world will recognize the supremacy of Hashem. And each person will know that He created him.

* * *

There were epochs during which the idea that has just been developed — the possibility for a single person to transform the world — raised doubt. It was therefore necessary to argue, to support this assertion with proofs. In our era, however, all this is unnecessary. It is quite clear that: "Hashem is the King of the world," that: "Hashem reigns" (note 12: The Rebbe* notes at the bottom of the page: "It is said in Pirkei de Rabbi Eliezer*, chapter 11: 'When Adam* was created, he proclaimed the Sovereignty of Hashem and all the creatures did the same.'") and that, thanks to this: "the world is maintained and does not falter." Indeed, were it not so, a single person (note 13: The Rebbe* notes at the bottom of the page: "See Tractate* Kiddushin* 40b.") could have led the entire world to its ruin, Heaven forbid.

Now, if this is so in the domain of the opposite of good, it is quite evident that the action of a single person, in the domain of good, can have a much broader impact (note 14: The Rebbe* notes at the bottom of the page: "See Tractate* Yoma* 38b."). For, in reality, in its profound dimension, all of creation is oriented toward good (note 15: The Rebbe* notes at the bottom of the page: "Bereishis* 1:31. See the Guide for the Perplexed, vol. 3, chapters 25 and 13."). It therefore needs what is good far more than the contrary.

* * *

May Hashem grant that each man and each woman take, during the day of Rosh Hashanah*, firm resolutions, in the spirit of this festival, in accordance with what has been said. And these good decisions will be followed by effect, every day and all the days, during the coming year.

The genuflection before Hashem will be marked in every act of daily existence, by putting into practice His Mitzvos*, including the Precept: "In all your ways, acknowledge Him" (note 16: The Rebbe* notes at the bottom of the page: "See the Tur* and Shulchan Aruch*, Orach Chaim*, chapter 231."). And one will do the same all around oneself. Indeed, Rosh Hashanah* is not only the beginning of the year. It is also its head (note 17: The Rebbe* notes at the bottom of the page: "At the beginning of the Ateres Rosh*.").

The head directs all the members of the body. Similarly, the vitality and the decisions of Rosh Hashanah* will fill and direct all the days of the year. In this way, the body and the year will be in good health, from every perspective. With my blessing to be inscribed and sealed for a good and sweet year,

Menachem* Schneerson,