The hidden inner point on Rosh Hashanah

בכסה ליום חגינו שהקב"ה נתן לנו יום הדין לחג כי הוא בין המועדות אף כי יום משפט הוא והוא מחסדו הגדול אשר עלינו כמ"ש נפלאותיך ומחשבותיך אלינו.

"On the covered day for the day of our festival" (Tehillim 81:4) — that Hakadosh Baruch Hu gave us the Day of Judgment as a festival, for it is counted among the moadim even though it is a day of judgment; and this is from His great kindness upon us, as it says, "Your wonders and Your thoughts are toward us" (Tehillim 40:6).

The Sefas Emes opens with the wonder that Rosh Hashanah, a yom hadin, is nonetheless a Yom Tov. This is itself a great chesed of Hashem, who turns the day of judgment into a day of celebration for Bnei Yisrael.

כי בכל מועד וחג יש הארה יתירה לכל איש ישראל כמ"ש אאמו"ז ז"ל שנק' יום טוב על שם אור הגנוז שמאיר בכל יו"ט.

For on every moed and chag there is an extra illumination (harah yeseirah) for every Jew, as my grandfather and teacher of blessed memory said, that it is called "Yom Tov" (a good day) on account of the hidden light (ohr haganuz) that shines on every Yom Tov.

Quoting his grandfather (the Chiddushei HaRim), the Sefas Emes explains that the very name "Yom Tov" refers to the concealed primordial light, the ohr haganuz, which radiates anew on each festival.

ויש לבנ"י הארה מטוב הגנוז כמ"ש ועמך כולם צדיקים וכתיב אור זרוע לצדיק.

And Bnei Yisrael have an illumination from this hidden good, as it says, "And Your people are all tzaddikim" (Yeshayahu 60:21), and it is written, "Light is sown for the tzaddik" (Tehillim 97:11).

That hidden light is the portion of Bnei Yisrael, who are all called tzaddikim and for whom this light is "sown" and waiting to shine forth.

כי יש בכל איש ישראל נקודה טמונה בלב שיש לנקודה זו דביקות בהשי"ת ממש כדכתיב בנים אתם.

For in every Jew there is a point hidden in the heart, and this point has an actual cleaving (deveikus) to Hashem, as it is written, "You are children" (Devarim 14:1).

The "inner point" (nekudah penimis) buried in each heart is literally bound to Hashem; this is the meaning of being called His children — a bond that is essential and never severed.

אך נקודה זו צריכה להיות נסתר באדם שלא יהי' קטרוג עליו שלא יהי' ניכר על פניו היתרון שיש לו על כל הנבראים.

But this point must remain hidden within a person, so that there be no accusation (kitrug) against him, so that the advantage he has over all creatures not be evident upon his face.

The inner point must stay concealed, lest it draw the attention of the prosecuting forces; a person's superiority over all creation should not be openly displayed.

אבל צריך לידע בפנימיותו כי חלק ה' עמו כדאיתא חיבה יתירה נודעת להם שנקראו בנים.

But he must know in his innermost self that "the portion of Hashem is His people" (Devarim 32:9), as it is taught: "An extra affection (chibah yeseirah) was made known to them, that they are called children" (Avos 3:14).

Though hidden outwardly, the Jew must inwardly be aware of his bond with Hashem — the extra love by which he is called a child of Hashem.

וכפי מה שהאדם שומר נקודה זו הפנימיות זוכה להתדבק בהשי"ת ועל זה נאמר בכסה ליום חגינו.

And according to how a person guards this inner point, the penimiyus, he merits to cleave to Hashem; and concerning this it is said, "On the covered day for the day of our festival."

The verse "bakeseh" (on the covered/concealed day) hints that precisely by guarding the concealed inner point, one merits deveikus — and that hidden treasure is what turns the day of judgment into our chag.

וע"ז איתא בר"ה יצא יוסף מבית האסורים והבן כל זה.

And regarding this it is taught that on Rosh Hashanah "Yosef went out from the prison-house" (cf. Tehillim 81:6, Rosh Hashanah 10b) — understand all of this.

Yosef, who guarded his inner holiness in concealment even in Mitzrayim, was freed on Rosh Hashanah — a sign that guarding the hidden point brings redemption and release on the day of judgment.

[ולהוסיף ביאור כי ראש השנה הוא יום הדין ולבנ"י הוא חג כי בטוחים בנ"י שנכתבים בספרן של צדיקים כדכתיב ועמך כולם צדיקים.

[To add an explanation: Rosh Hashanah is the Day of Judgment, yet for Bnei Yisrael it is a festival, because Bnei Yisrael are confident that they are inscribed in the book of the tzaddikim, as it is written, "And Your people are all tzaddikim."

In this added note, the Sefas Emes explains why Klal Yisrael can celebrate on a day of judgment: they trust in their essential status as tzaddikim, inscribed for good.

אך יש קטרוג על זה וכפי מה שאדם שומר הפנימיות שלו יש הגנה והקב"ה סוכך עליו.

But there is an accusation against this; and according to how a person guards his penimiyus, there is protection, and Hakadosh Baruch Hu shields over him.

The accusing forces challenge this confidence, but the measure of protection a person receives corresponds to how faithfully he guards his inner point — and Hashem then shelters him.

ועפ"י זה מובן דברי הגמ' אמרו מלאכי השרת מפני מה אין בנ"י אומרים הלל כו']:

And by this is understood the words of the Gemara: the ministering angels said, "Why do Bnei Yisrael not recite Hallel [on Rosh Hashanah and Yom Kippur]?..." (Rosh Hashanah 32b).

Because the day's holiness rests on the concealed inner point rather than open revelation, Hallel — a song of open praise — is not said; the joy of these days is an inward, hidden joy.

Summary: Rosh Hashanah is the Day of Judgment, yet it is a festival for Bnei Yisrael because of Hashem's great chesed and the hidden ohr haganuz that shines on every Yom Tov. Within every Jew lies a concealed inner point bound to Hashem — the reason we are called His children. This point must stay hidden to avoid accusation, but inwardly a person must know his bond with Hashem. By guarding this penimiyus one merits deveikus and divine protection on the day of judgment, which is why the day is "covered" (bakeseh) and why Hallel, a song of open revelation, is not recited.