מוֹעֲדֵי ה'

Shabbos is the dimension of faith [emunah] and the holiness of the bris [covenant of purity] — through which one merits holy love, yearning, and holy longings — through which holy souls are formed. And therefore at the very onset of Shabbos a holy yearning comes to the person, and he remembers himself from the loss of soul during the weekdays — in the dimension of what our Rabbis said: "Once Shabbos ceased — woe, the soul is lost" [Talmud Bavli, Beitzah 16a; i.e., the additional soul departs at Shabbos end]. That is, he remembers himself from the loss of the soul during the weekdays and says: "Woe — the soul is lost!" and begins to yearn after it. And through this itself the additional Shabbos soul [nefesh yeseirah shel Shabbos] comes into being — for the primary formation of holy souls is through holy longings, as mentioned above.

Shabbos is the dimension of shame and awe [bushah v'yir'ah] — which is the dimension of the light of the tefillin.

Shabbos is the dimension of teshuvah [repentance/return]. And the teshuvah is through love — the dimension of "love through delights" [Song of Songs 7:7] — for love comes from the delight [oneg] of Shabbos; and teshuvah from love is the dimension of the double bread [lechem mishneh] of Shabbos [see the inner text]. And through this all the wholesome people of the generation are healed — and also beautified and honored in the eyes of all. And the primary illumination of Shabbos — the illumination of teshuvah, which is the dimension of the holy life-force, the dimension of "those who taste it merit life" [Shabbos liturgy] — the dimension of "return and live" [Ezekiel 18:32] — is received from the sages of the generation, from the tzaddikim of the generation, who are the dimension of Moshe. And sometimes when the generation does not guard their speech — they cannot receive the above-mentioned dimension of Shabbos; for Shabbos depends upon the guarding of speech, in the dimension of "speaking a word" [Isaiah 58:13] said of Shabbos. And when the generation does not guard their speech, then even though the sages of the generation transmit the Shabbos illumination — the illumination of teshuvah as above — even so it becomes corrupted for them; for through the blemish of speech they cannot receive from the sages of the generation the holy life-force of the dimension of Shabbos. And through this the splendor and beauty and greatness that come to the wholesome of the generation is also corrupted, and they are caught in the sin of pride — which is the dimension of the exile of the Shechinah, Heaven forbid.

Shabbos is the dimension of complete teshuvah — in which there is rest from everything, and the evil is entirely repelled and everything becomes entirely good.

The primary dominion of the external forces [chitzonim] during the weekdays is in the dimension of feet — meaning they do not allow the person to walk in the ways of Hashem Yisborach. But on holy Shabbos the power of walking is restored — in the dimension of "if you restrain your foot on account of Shabbos" [Isaiah 58:13]. But like the infant who begins to walk — he still needs a support to steady him; so too when the person begins on Shabbos to walk in the ways of Hashem Yisborach, he still needs a support to steady him. And this support is through the dimension of truth [emes] that is included in the holiness of Shabbos — as our Rabbis of blessed memory said: even an unlearned person fears to lie on Shabbos. But one still needs to give strength to the instruments of walking so that one can walk properly — and this is merited through the Shabbos charity [tzedakah shel Shabbos]: meaning giving to a person for his Shabbos needs, or hosting a poor person at one's table.

At the departure of Shabbos [motzaei Shabbos] the revelation of Eliyahu begins — and through this falsehood is repelled, which is from the dimension of the serpent that brought death to the world. And therefore it is difficult to sleep then — for sleep is also in this dimension [see the inner text]. And also because the havdalah of motzaei Shabbos is in the dimension of da'as [knowledge] — and therefore it is difficult to sleep, for sleep is the departure of da'as.

The eating of Shabbos is very precious and holy — for it is entirely Divinity, entirely holiness. Therefore one must take care in it that the weekdays should have no part or hold in it — meaning one should not eat simply because one is hungry from yesterday, or so as not to be hungry tomorrow; for through this the weekdays have a hold in one's eating. And therefore one must intend in one's eating on Shabbos only for the holiness of Shabbos itself. And this is the dimension of the three-fold "today" [ha'yom] written regarding the eating on Shabbos [Exodus 16:25] — to hint that one's eating should be only for the holiness and honor of the day itself.

Immediately at the moment of Shabbos entering — because of the great delight of the additional soul [nefesh yeseirah] that comes on Shabbos, one immediately begins to yearn and grieve over the loss of the soul at motzaei Shabbos. And this is the dimension of: "once Shabbos ceased — woe, the soul is lost". And this is like what is brought in the holy Zohar — that when the chavrayya [the companions] greatly delighted from the holy revelation of the Rashbi [Rabbi Shimon bar Yochai], they began to yearn greatly and said: "Woe to the generation when you depart!" And this is truly like what is mentioned above.

Desecration of Shabbos is the dimension of the death of one's first wife, may the Merciful One protect us; and the eating of Shabbos is the rectification for this.

Everything — all of creation — was created only for the sake of Israel; and Israel themselves, the primary purpose of their creation is for the dimension of Shabbos — which is the ultimate purpose [ha'tachlis]. For Shabbos is the ultimate purpose of the creation of heaven and earth — which is the dimension of the world of souls [olam ha'neshamos], which is the world that is entirely Shabbos, and there they will attain Hashem Yisborach as befitting, without any separating screen and without any impediment — for then there will be complete unity, and each person will point with his finger: "This is Hashem for Whom we hoped!" [Isaiah 25:9], as our Rabbis of blessed memory said. And this ultimate purpose cannot be attained in completeness except specifically through the soul passing through this lowly world created in the six days of creation. And this is truly among the wonders of the Creator, blessed be He.

Shabbos is the dimension of awe and shame — the dimension of teshuvah; through which one merits eternal life of the World to Come: that the humility of Moshe Rabbeinu, peace be upon him, which is clothed in every single limb of every Jew, should come alive — and through this itself one merits to receive the delight of the World to Come, which is above the dimension of limit [gevul]. And this is also the dimension of the delight of Shabbos [oneg Shabbos], which is a foretaste of the World to Come. And this is the dimension of "those who taste it merit life" — for one who tastes the taste of the delight of Shabbos merits the dimension of eternal life.

Through the observance of Shabbos one is saved from pride [gadlus] — and through this all heresies are nullified and one merits faith; and the blemish of the moon is filled and the Name Havayah [the four-letter Name] is unified with the Name Elokim as it will be in the future [when night equals day]; and one merits to receive abundance, blessing, and all good.

In the Hodu [thanksgiving psalm] said at Minchah on Shabbos eve — one can greatly break one's heart there and pour out all one's conversation.

When reciting "and all of them are crowned with new souls" [v'chulhon mis'atareen b'nishmasin chadtin — from the Shabbos zemer] — it is fitting to be greatly aroused with great joy and great blazing intensity. [Translator's note: No source citation appears for this teaching in this edition.]

The power and merit of Shabbos holiness is very great and surpasses everything — as is understood from the words of our Rabbis of blessed memory in many places; and as they also said regarding the first Adam [Adam HaRishon] — that when he sinned and was expelled from the Garden of Eden, Shabbos shielded him [Shabbos agein alohei — Talmud Bavli, Shabbos 118b]. And the prince's son who was exchanged through the palace of transformations and expelled from his place, and whatever passed over him, did not merit to come to his greatness and the ultimate of his rectification in completeness — and for the kingdom to return to him — until he was first tested whether he could enter the garden described in the inner text; and he merited to enter it and exit from it in peace — by placing himself next to the king in whose days there was peace, which is the dimension of Shabbos; and afterward when he commanded that he be placed inside within the garden, they all merited to enter it and exit from it in peace.

The death of young children, Heaven forbid, flows from the dimension of the blemish of the moon [pegimas ha'levanah]. And on Rosh Chodesh — when the moon begins to be filled and rectified — the dimension of atonement, forgiveness, and sweetening flows for all the offspring of Israel, so that long and good life should flow upon them.

In Tammuz the Tablets were broken, and forgetfulness came into being. Therefore in Tammuz one must rectify this — and draw down the dimension of memory, in the dimension of: "Remember the Torah of Moshe" [Malachi 3:22] — whose initials spell Tammuz.

The Torah is the dimension of a house [see the inner text], and emerges from binah [understanding], which is the dimension of the sukkah. And this: "And Yaakov traveled to Sukkos and built himself a house" [Genesis 33:17] — whose initials spell Sivan — for then is the time of the Giving of the Torah.

Most of the time for receiving healing medicines is in the month of Iyar — for then the earth gives them greater power to heal. And the essential matter depends upon peace and the nullification of dispute [see the inner text]. And therefore 'Iyar' is the acronym [roshei teivos] of: "My enemies shall return and be ashamed in a moment" [Psalms 6:11] — the dimension of the subduing of enemies and the nullification of dispute, which is the dimension of peace — which is the primary healing.

The primary Rosh Hashanah depends upon Sivan — the time of the Receiving of the Torah — through which faith is rectified; through which comes the renewal of the world of Rosh Hashanah, the dimension of: "in Tishrei the world was created." And the entire world was dependent on the sixth of Sivan when they received the Torah, as our Rabbis of blessed memory said [see the inner text]. And 'Adar' is the acronym of: "The beginning of Your word is truth" [Psalms 119:160].

Through Yom Tov — which is the revelation of the ratzon [Divine will] — through this awe [yir'ah] is formed.

Foreign thoughts and evil mental disturbances are the dimension of the Sitra d'Mosa [the side of death] — the dimension of chametz [leaven]. And when foreign thoughts pursue the brain to enter it — and the person rebukes them and makes matzah [strife] and battle with them and does not allow them to enter the brain — through this one is saved from the dimension of the Sitra d'Mosa, and merits to receive great mochin [expanded consciousness], which is the dimension of matzah — the dimension of life. [And it is self-understood that the mitzvah of destroying the chametz and eating matzah on Pesach is a segulah to merit all the above.] The dispute that exists between complete tzaddikim is also only in order to drive away the other sides [sitrin achranin] so that they should not draw close to the sanctuary of holiness. And therefore this dispute between them is in the dimension of the above-mentioned matzah.

Speech is the revelation of da'as — as it is written: "from His mouth — knowledge and understanding" [Proverbs 2:6]. And in Egypt, when da'as was in exile, speech too was in exile; and when they went out from Egypt — when da'as emerged from exile — speech also went out and opened. Then His faithfulness, blessed be He, spread abroad and it became known that He is faithful, promising and performing kindness to those who love Him, etc. — for kindness and mercy depend upon da'as.

Peace depends upon da'as — and dispute is the opposite of da'as. But there is a dispute that is for the sake of Heaven — and this is in truth a very great da'as, greater than the da'as of peace; for in truth this dispute is great love and peace — in the dimension of "love and strife in its gale" [Numbers 21:14], as our Rabbis of blessed memory interpreted. And in Egypt — where da'as was in exile — certainly there was no dispute for the sake of Heaven, for this depends upon da'as as above. But afterward, when they were redeemed from Egypt through Moshe — who is the dimension of da'as — they merited to this great da'as of the dimension of dispute for the sake of Heaven, which is in truth the ultimate peace. And this is the dimension of eating matzah on Pesach — for matzah is from the language of dispute and quarrel [machlokes u'merivah] — the dimension of the mochin and da'as of the dimension of dispute for the sake of Heaven, which is the dimension of peace. And therefore it is in the dimension of eating the manna — which is the dimension of da'as [see the inner text]. And therefore our Rabbis of blessed memory said that matzah is a healing [asusa] — for peace is the healing.

On Rosh Chodesh the erection of the Mishkan [Tabernacle] was completed — from which flows the honor of kings [meaning the kings of Israel in the time of Israel's tranquility] and of all the appointed officers and heads. And therefore our Rabbis of blessed memory said that Nissan is the new year for kings.

"Charity saves from death" [Tzedakah tatzil mimaves — Proverbs 10:2] — its initials spell matzos. [Note of the copyist (amar ha'ma'atik): It appears from this that charity is a segulah to be saved on Pesach from the prohibition of chametz — which is the Sitra d'Mosa [see the discourse "B'Chatzotzerot," §5] — and to merit the holiness of eating matzah in completeness. And from this one can understand somewhat the reason that it was established by the earlier authorities, based also on the words of our Rabbis of blessed memory, to give wheat money [ma'os chittin] to the poor before Pesach.]

The splitting of the Reed Sea [kri'as Yam Suf] is the dimension of the prayer in the dimension of judgment offered by the one of great power — through which the Sitra Achra is compelled to vomit and expel from its belly and innards all the holinesses it has swallowed; and it is even compelled to vomit and expel the very substance of its own vitality — through which converts [geirim] are made, and the honor of Hashem Yisborach increases and magnifies. And through this the spreading of prophecy [hispashtus ha'nevuah] comes to the world — through which the imaginative faculty is clarified, and one merits complete faith and the dimension of the guidance of Providence and wonders, and the dimension of the song that will awaken in the future. Nissan is the new year for kings — and then all the kings are appointed above. And therefore then is the time to beseech and pray before Hashem Yisborach that He give us a king and leader and faithful shepherd who will be in the dimension of Moshe Rabbeinu — who will be able to illuminate in us such knowledge and attainment that we should merit to attain and know the true ultimate purpose through all the works of Hashem which He created in this lowly world — for the sake of which everything was created.

Pesach is the dimension of the right [yamin] — and through this right the darkness is removed from the eyes, and then their eyes see wonders; and these wonders are themselves also in the dimension of Pesach. And also Pesach is peh sach ["a mouth that speaks"] — the dimension of "the Torah of truth was in his mouth" [Malachi 2:6]. And the above-mentioned illumination of the eyes awakens the redemption that is dependent upon the heart — in the dimension of "for the day of vengeance is in my heart" [Isaiah 63:4]: meaning they awaken the "day of vengeance in the heart" to nullify the leaven and chametz of the evil inclination of the human heart which has been with him from his youth [Genesis 8:21]. And the leaven and chametz in the heart of a person is what incites him to entertain thoughts against the Torah scholars of the generation — saying: this one is fitting and that one is not fitting; which is the dimension of "their heart is divided" [Hosea 10:2] [see the inner text]. And when this leaven and chametz in the heart is nullified — then the heart can blaze in the study of Torah with flames of love [b'shalhavin d'rechimusa]; and the many waters — which are external loves and external awe — cannot extinguish this blazing, in the dimension of "many waters cannot extinguish the love, etc." [Song of Songs 8:7]. And all this is merited through the rectification of the bris — through which one merits the completeness of prayer and the sprouting of the horn of Mashiach ben David.

The primary dimension of the Exodus from Egypt is that speech came out of exile. And this is the dimension of Pesach — peh sach, as is known. And the primary sustenance and eating flows from this speech. And this is the reason for the custom of turning over the table [hafichas ha'shulchan] on Shabbos HaGadol. See the inner text.

The song of Akdamos with its melody is a wondrous thing and a great innovation — it is a song of longing [cheshek]. See the inner text. [Translator's note: No source citation appears for this teaching in this edition.]

The primary exile in Egypt was to rectify the blemish of speech that the generation of the dispersion [dor ha'pallagah] etc. caused.

The sound of the blasts [kol ha'teki'os] is the dimension of holy boldness [azus d'kedushah] — through which the boldness of the Sitra Achra is broken — which is the boldness of the body — and through this the soul can draw close to the body: to illuminate in it and to inform it of all its attainments, for it [the soul] always sees and attains very lofty things. And likewise in the world in general, the boldness of the Sitra Achra is broken and nullified — which is the boldness of all those who dispute and obstruct the drawing close to holiness; and then one merits through this to draw close to the holy shepherds [ro'im d'kedushah] — through whom is the primary drawing-down of the holiness of Israel's faith.

The rectification of the two seals [shnei ha'chosamos] that are rectified on Yom Kippur and Hoshana Rabbah — as is known — all of this is through the holy voices [kolos d'kedushah]. For then Israel cries out voices and the voice of the shofar — all of which are the dimension of holy boldness — and through this the rectification of the above-mentioned seals is accomplished. And therefore Tishrei is called the month of the mighty ones [yerach ha'eisanim] — from the language of boldness and strength [azus v'takifus]. And therefore on Tishrei is the joy of Israel — for holy boldness comes through joy.

The shofar is the dimension of complete awe that depends upon the heart. Also the shofar is the dimension of prophecy — which flows through the above-mentioned awe. Also the shofar is the dimension of prayer — which is redeemed and freed from exile through the flow of prophecy. Also it is the dimension of all the siyach ha'sadeh [the speech of the field — the plants and grasses] returning their power into the prayer. And through all this one merits to seize oneself to the Throne of Glory — where the roots of Israel's souls are — and to be in the dimension of "the place of the world" [mekomo shel olam] — through which one can perform Rosh Hashanah. Teki'ah [the long blast] is the dimension of the revelation of His glory, blessed be He; teru'ah [the broken blast] is the dimension of the spreading of prophecy that comes through the revelation of the glory; shevarim [the three-part blast] is the dimension of nullifying false beliefs [emunos kazviyos] and rectifying the holy faith and trust [emunah u'vitachon d'kedushah]. And through this one merits the dimension of the renewal of the world in the future — and the guidance of Providence and wonders — and the dimension of the song that will awaken in the future. And all this is included in the matter of Tishrei; and all this flows through prayer in the dimension of judgment — through which one draws out from the Sitra Achra all the holinesses it swallowed — even the very substance of its vitality — which is the dimension of converts [geirim]. And all of the above is included also in the matter of Rosh Hashanah and Tishrei.

There are many lost things — meaning people lose many losses through lusts; and even a tzaddik sometimes loses; and even the tzaddikim who dig and search after the lost things also sometimes lose — in the dimension of "a time to lose" [Ecclesiastes 3:6] [see the inner text]. And know — there is an angel, and under him many appointed ones, all holding shofars in their hands and blowing teki'ah teru'ah teki'ah; and they stand and dig and always search after the lost things; and when they find some lost thing — there is a great noise and great joy.

Through each person coming with his brain and mind — and binding his mind and brain in his head, which is the dimension of rosh [head], to the Tzaddik, who is the head of Israel, on Rosh Hashanah, which is also the dimension of rosh [head/beginning] — it follows that three heads are gathered together; and from this very lofty matters are formed.

Whatever the Tzaddik commands to do — one must fulfill it; except when he commands not to travel to him on Rosh Hashanah — this one need not fulfill. [Translator's note: No source citation appears for this teaching in this edition.]

In truth there is no time at all — for the entire year passes and flashes by in the blink of an eye. And therefore the essential is Rosh Hashanah — and immediately when Rosh Hashanah passes and flashes by, one must hope and prepare oneself for the coming Rosh Hashanah. [Translator's note: No source citation appears for this teaching in this edition.]

During the days of Elul and the Awesome Days up through Hoshana Rabbah — it is good to then recite all the books of the Tanach from their beginning to their end. [Translator's note: No source citation appears for this teaching in this edition.]

Even such people whom the true Tzaddik could not fully rectify throughout the entire year — but when they merit to come to him on Rosh Hashanah, even they can receive their rectification; for the truly great Tzaddik of the very highest level performs on Rosh Hashanah wondrous matters and rectifications — what he cannot accomplish even himself throughout the entire year. [Translator's note: No source citation appears for this teaching in this edition.]

The oil of the Chanukah candle alludes to intellect and wisdom — through which one merits true humility and lowliness; and through this all heresies are nullified and one merits complete faith; and through this abundant goodness and blessing flows. [Translator's note: No source citation appears for this teaching in this edition.]

The kingdom of Haman-Amalek strengthens itself through the lust for money — in order to seize through this all the sparks of holiness, and to greatly increase the concealments within concealments, until it wishes to conceal and hide the holiness with a very extreme concealment. And the true tzaddikim who are in the dimension of Mordechai — the dimension of holy sovereignty [malchus d'kedushah] — stand to fight against him and to extract his swallowings from his mouth, and to draw down such a great and holy da'as — until all the concealments are revealed and Torah is made from them; and also all the money and all the sparks he swallowed are extracted from him and made into Torah.

Mordechai is the dimension of "rav chesed" [abundant loving-kindness] — for they are equal in numerical value [gematria] — the dimension of Atik [the Ancient One]; which is the dimension of the stories of ancient times [sipurei ma'asios shel shanim kadmoniyos] — through which one awakens from sleep even those who have fallen, Heaven forbid, from all seventy facets of the Torah.

Amalek suckles from the blemish of da'as — through which comes, Heaven forbid, the impurity of the blemish of the bris; which is the primary impurity of Amalek.

Amalek was a philosopher, investigator, and heretic regarding the fundamentals of faith. And from there derives the thinking of the philosophers who deny the entire Torah — saying that the primary attainment of the ultimate purpose is through philosophy and investigation; and they are so brazen that even the practical commandments of the Torah they interpret only as intellectualism and their own wisdoms — and they deny the literal meaning entirely. And all this comes from the dimension of Amalek — which is the stumbling stone [even negef] that exists in each of the seven wisdoms; through which one who enters these wisdoms can slip and fall, Heaven forbid, through this stumbling stone. And its subduing is through complete faith and practical mitzvos and the service of Hashem in simplicity and complete wholesomeness, without any wisdoms — and the primary means is through the service of prayer; for prayer changes nature, and through this the wisdoms and investigations that follow the laws of nature are automatically nullified. And this is the primary ultimate purpose for us: that prayer should be absorbed into His unity, blessed be He — in the dimension of "He is your praise and He is your G-d" [Deuteronomy 10:21].