Bnei Yisrael as creation's purpose

במדרש ועם נברא יהלל שנעשין בנ"י ברי' חדשה בר"ה ויוהכ"פ.

In the Midrash on "and a people yet to be created shall praise Kah" (Tehillim 102:19) — that Bnei Yisrael become a new creation (briah chadashah) on Rosh Hashanah and Yom Kippur.

The Midrash reads the pasuk as referring to the renewal of Bnei Yisrael: through the Days of Awe they are reborn, becoming a "new creation," cleansed and made fresh.

לכן מהללים בסוכות שם ה' דכתיב עם זו יצרתי לי.

Therefore on Sukkos they praise the Name of Hashem, as it is written, "This people I formed for Myself [that they might tell My praise]" (Yeshayahu 43:21).

Having been renewed on Rosh Hashanah and Yom Kippur, Bnei Yisrael arrive at Sukkos as a freshly formed people, and so it is fitting that they offer praise to Hashem's Name — for they were created precisely to declare His praise.

הגם שכל העולם ומלואו ברא השי"ת לכבודו.

Even though Hashem created the entire world and all that fills it for His honor.

The Sefas Emes notes that, in a general sense, all of creation exists to glorify Hashem — nothing is excluded from serving His honor.

אך עם זו יצר לו לשמו.

But this people He formed for Himself, for His Name.

Yet Bnei Yisrael are different: they were not merely created "for His honor" in a general way, but formed specifically and intentionally "for His Name" — with a direct, purposeful relationship to Hashem.

כמו שיש במעשה האדם כלאחר יד ויש במכוון לשמה.

Just as in human deeds there is that which is done incidentally (k'l'achar yad), and there is that which is done with full intent, for its own sake (l'shmah).

The Sefas Emes offers an analogy from human action: some things a person does almost absent-mindedly, as a byproduct, while other things he does deliberately, as his true intended goal.

כן כביכול יצר בנ"י לו לשמו והם עיקר הבריאה.

So too, as it were (k'v'yachol), He formed Bnei Yisrael for Himself, for His Name, and they are the ikkar (essence) of creation.

The rest of the world is, so to speak, the "incidental" creation, while Bnei Yisrael are the deliberate, central purpose — the very point for which everything else was made.

לכן נק' עם נברא שהעולם נברא בגינו.

Therefore they are called "a people created" — for the world was created for their sake.

The phrase "am nivra" (a people created) signals their unique status: the entire world came into being on their account, as the goal for which it was fashioned.

והנה בר"ה מתחדש הבריאה א"כ מתחדש גם רצון זה שרוצה בבנ"י.

Now, on Rosh Hashanah the creation is renewed; therefore this ratzon (will) — that Hashem desires Bnei Yisrael — is also renewed.

Since Rosh Hashanah is the annual renewal of creation, and Bnei Yisrael are the purpose of creation, the very desire of Hashem for Bnei Yisrael is renewed and reawakened on that day.

ובנ"י מטוהרין בימים אלו.

And Bnei Yisrael are purified during these days.

Through the avodah of the Days of Awe, Bnei Yisrael are cleansed and made pure, fit to be the renewed object of Hashem's will.

ונק' ג"כ נברא מלשון מצות ה' ברה.

And they are also called "nivra" from the expression "the mitzvah of Hashem is clear (barah)" (Tehillim 19:9).

The Sefas Emes finds a second meaning in the word "nivra": it shares a root with "barah," clarity and purity, hinting that Bnei Yisrael become clear and pure like the radiant mitzvah of Hashem.

שנעשו בנ"י ברי לבב בימים אלו.

That Bnei Yisrael become pure of heart (barei leivav) during these days.

The purification of the Days of Awe is specifically a purification of the heart — Bnei Yisrael emerge with clean, clear hearts.

לכן הם מהללים לשמו ית' כמ"ש תהלתי יספרו.

Therefore they praise His Name, blessed be He, as it is written, "they shall tell My praise" (Yeshayahu 43:21).

Now purified and renewed, Bnei Yisrael fulfill the very purpose for which they were formed — to declare the praise of Hashem.

דכ' לא המתים יהללו והם הרשעים שבחייהם קרוים מתים ואין בהם חיות האמיתי.

For it is written, "The dead do not praise Kah" (Tehillim 115:17) — and these are the resha'im, who even in their lifetime are called "dead," for they have no true life within them.

True praise can only come from those who possess genuine, living connection to Hashem. The wicked, cut off from that inner vitality, are called "dead" even while alive, and cannot offer real praise.

ואנחנו נברך.

"But we will bless Kah" (Tehillim 115:18).

In contrast to the spiritually dead, Bnei Yisrael — alive with true chiyus (vitality) and renewed in these days — are the ones who can and do bless and praise Hashem.

לכן הלל ושמחה של החג הוא עדות על בנ"י שהם נצחו בדין.

Therefore the Hallel and simchah of the festival are testimony concerning Bnei Yisrael, that they were victorious in judgment.

The joy and Hallel of Sukkos serve as proof that Bnei Yisrael emerged triumphant from the judgment of the Days of Awe. One does not rejoice unless one has been vindicated.

כמ"ש חז"ל שע"י שההתחדשות הוא אצלם לכן ההלל והשמחה להם:

As Chazal said: because the renewal belongs to them, therefore the Hallel and the simchah are theirs.

Since the renewal of creation centers on Bnei Yisrael — they are the purpose for which the world is renewed — the joy and praise of the festival naturally belong to them.

Summary: Bnei Yisrael are not an incidental part of creation but its deliberate essence, "formed for His Name." On Rosh Hashanah, when creation is renewed, Hashem's desire for Bnei Yisrael is renewed and they are purified, becoming a "new creation" with pure, clear hearts. Having been vindicated in judgment, they arrive at Sukkos as the living people who alone can truly praise Hashem — and so the Hallel and simchah of the festival are theirs.