ראש חדש ב

Therefore their essential service was solely tefillah — for tefillah is chesed chinam that sustained the world before Mattan Torah. The essential tefillah began with Avraham, who first revealed His Godliness in the world and is the essential sustainer of the world: "Aileh toldos hashamayim v'ha'aretz b'hibar'am" — "These are the generations of the heavens and the earth when they were created" — b'Avraham [rearranging the letters: "through Avraham"] (Beraishis Rabbah 12). Therefore the essential conclusion of the berachah is with Avraham: "In you they conclude" (Pesachim 117b) — for Avraham is chesed chinam, the essential sustenance of the world before Mattan Torah, the essential aspect of tefillah. Therefore berachos were given to Avraham, and from him to Yitzchak and Yaakov — for from there the essential berachah, through revealing His Godliness clothed in everything. 27

The general principle is that one must draw chiyus (vitality) to the Malchus (Kingship). This is accomplished through engagement in Torah, which is the Sh'ma d'Kudsha B'rich Hu — the Name of the Holy One, blessed be He — through which one calls upon the Life of all life and draws vitality and length of days from Him, blessed be He. The essential thing is that one draws the vitality into the vessels and attributes through the Torah, which is the aspect of "the measure of my days, what is it?" (Tehillim 39:5). This is the aspect of the Sh'ma d'Kudsha B'rich Hu, the aspect of a Name, which is a vessel for the vitality — to delimit the vitality so that "an excess of oil should not cause the lamp to be extinguished," chas v'shalom. And then, when one draws vitality from the Life of all life — that is, daas (knowledge/awareness) and chochmah (wisdom), for "wisdom gives life" (Koheles 7:12) — then one knows that even within the concealment within concealment, Hashem, blessed be He, is enclothed there as well. And through knowing this, the concealment itself is transformed into daas — since one knows that Hashem, blessed be He, is there. And then, when the concealment is transformed into daas — that is, Torah — then the Oraisa machr'zes kamaihu — "the Torah proclaims before them": "How long, O simpletons..." (Mishlai 1:22), etc. And then all the wicked are aroused in teshuvah, and through this, one draws vitality to the Malchus; see there well.

And when one reveals the Torah and the daas that is enclothed within the ultimate concealment, one reveals exceedingly lofty Torah. For specifically there, exceedingly lofty Torah is enclothed — namely, the hidden mysteries of the Torah, which is, as it were, Hashem, blessed be He, Himself without any garment, in the aspect of "And I will pass through the land of Egypt — I, and not an angel; I, and not..." etc. (Haggadah). For in the land of Egypt, where the Sitra Achra was at its peak, specifically there Hashem, blessed be He, Himself, as it were, was enclothed, etc.; see there. And this is the aspect of the subjugation of the wicked kingdom, the kingdom of Amalek, which stands against the holy Malchus and pursues the camp of Dan; see there. And the daas that is formed as mentioned above is the aspect of man (manna), the aspect of the mikveh of Shavuos, the aspect of matzah, the aspect of Moshe; see there. And the completeness of daas in the aspect of matzah — which is the aspect of machlokes l'shem shamayim (dispute for the sake of Heaven) — is accomplished through a sigh, which rectifies the heaviness caused by the contamination of the Serpent — that is, the thirty-nine melachos (categories of labor); see there. And this is the aspect of "mikra kodesh — a holy convocation — it shall be for you" (Vayikra 23) — that one must call the holy — that is, the wisdom which is the vitality — to the aspect of Malchus. And then "you shall do no manner of servile work" — the aspect of the nullification of the thirty-nine melachos as mentioned above; see all of this there well.

Therefore it is forbidden to eat before tefillah, on account of "Lo sochlu al hadam" — "Do not eat upon the blood" (brachos 10b). The essential eating and parnasah are only through matnas chinam — as we say: "Who feeds the entire world in His goodness, with grace, kindness, and compassion — He gives bread to all flesh, for His kindness is forever." The essential eating and parnasah come only from Eretz Yisrael. Therefore one must mention Eretz Yisrael in Bircas HaMazon: "V'achalta v'savata oovairachta es Hashem Elokecha al ha'aretz hatovah" — "You shall eat, be satisfied, and bless Hashem your God for the good land." The essential kedushah of Eretz Yisrael derives from the Ten Utterances — chesed chinam. Therefore one must eat with derech eretz [proper conduct] — most halachos of derech eretz concern meals — for eating derives from the "derech eretz that preceded the Torah" (chesed chinam). One must give from one's bread to the poor — drawing matnas chinam during eating by showing grace to the poor. N'tilas yadayim [ritual handwashing] before eating is the aspect of: "S'u y'daichem kodesh u'var'chu" — "Lift your hands in holiness and bless" — revealing the illumination of the hands (twenty-eight joints = ko'ach ma'aseh Beraishis = Ten Utterances = chesed chinam = the path to Eretz Yisrael), from which the essential sustenance derives. 28

And this is the aspect of Rosh Chodesh, which is the aspect of the revelation of the concealment — that one reveals the concealment by knowing that even there, daas is enclothed. For specifically then, when one reaches the ultimate concealment and descent, chas v'shalom — the concealment within concealment — specifically then, one reveals the concealment and great daas is formed from it, as mentioned above. For when one reaches the ultimate descent and concealment, chas v'shalom, specifically then one is actually closest to Hashem, blessed be He, in the utmost closeness, as it were — for there, in the ultimate concealment and descent, chas v'shalom, Hashem, blessed be He, Himself is enclothed, as it were, without any garment, as mentioned above. Thus, specifically then one can draw close to Him, blessed be He, for one is then very, very near to Him.

Therefore it is forbidden to eat before tefillah — for specifically through tefillah one draws chesed chinam, from which the essential holy food derives (from Eretz Yisrael, from chesed chinam). The life-force received through food sustained this way comes from the Torah itself: "viSoarascha b'soch mai'ai" — "Your Torah is within my innards" — since the food derives from chesed chinam (the hidden Torah in everything). But when one eats, chas v'shalom, before tefillah — before revealing chesed chinam — one does not draw the food from chesed chinam, and the life-force does not come from the hidden Torah. Such life is called: "R'sha'im b'chayaihem k'ruyim maisim" — "The wicked in their lifetime are called dead" — for it is not true life-force. Of such eating it says: "Pen tochal v'savata... v'ram l'vavecha... v'shachachta es Hashem" — "Lest you eat and be satisfied... and your heart grow haughty... and you forget Hashem" — forgetting Him since one does not draw matnas chinam during eating. 29

And this is itself the concealment and the blemish. For the concealment — which is the aspect of the strengthening of the Sitra Achra — its sustenance is only from the aspect of the shattering of vessels that occurs through an excess of light. For "an excess of oil causes the lamp to be extinguished," chas v'shalom, until it is completely concealed and one cannot see or perceive His G-dliness at all, on account of the aspect of the excess of light. Thus, certainly the concealment, although it is a great descent since His G-dliness is completely hidden, chas v'shalom — nevertheless, since all this came about through the aspect of an excess of light, it follows that in truth, specifically there, a great and awesome light is enclothed. And on the contrary — when one reaches the ultimate descent, below which there is no further descent, chas v'shalom, specifically then one is closest to Him, blessed be He, in the utmost closeness. For in the ultimate descent and concealment, chas v'shalom, there He, blessed be He, Himself is enclothed, as mentioned above. Therefore, specifically then one can draw close to Him, blessed be He, and return in teshuvah.

"V'zacharta es Hashem... ki Hu hanosain l'cha ko'ach la'asos chayil" — "Remember Hashem... for He gives you power to achieve" — "ko'ach" specifically — ko'ach ma'aseh Beraishis — chesed chinam. This one must remember during eating, to draw the life-force of food from the hidden Torah (ko'ach ma'aseh Beraishis, chesed chinam). Therefore it is forbidden to eat until after tefillah, when one draws chesed chinam. 30

However, one needs great daas for this — to know this and to discern the moment when one reaches the ultimate concealment, and to know that specifically then one is very close to Him. For through this, one transforms the concealment into daas, as mentioned above. For when one does not know this, the concealment can intensify, chas v'shalom, and the moment in which one could have drawn close to Him, blessed be He, passes by. Therefore, one needs a very great sage of exceedingly lofty stature, who merits the aforementioned daas — such that he can reveal the concealment within concealment and transform it into daas. And specifically then, he draws Yisrael close to their Father in Heaven and brings them back in teshuvah, as mentioned above. And this is the aspect of the Exodus from Egypt, which came about through Moshe Rabeinu, peace be upon him. For Yisrael had then reached the ultimate descent, to the point where they could not have tarried there even a single moment longer, as it is written (Shemos 12:39): "And they could not delay." Had they remained there even a brief hour more, they would have nearly been stuck there, chas v'shalom. But Moshe Rabeinu discerned the moment precisely and waited until they reached the ultimate descent — and specifically then he revealed the concealment, and great daas and great light were drawn down, and he redeemed them precisely then, as mentioned above. And this is the aspect of "Go down there" (B'raishis 42:2) — "R'du" specifically, for [Yaakov] hinted to them that they would be in exile for the numerical value of r'du (210), as our Sages, of blessed memory, said. That is to say: when they would reach the aspect of "r'du" — that is, the ultimate descent — specifically then they would be redeemed, as mentioned above. And this is the aspect of what Rabeinu, may his light shine, wrote regarding the verse "I have gone astray like a lost sheep" (Tehillim 119:176), etc., in Siman 206 — that when a person is bewildered and has gone very, very far astray on corrupt paths, chas v'shalom, sometimes he strays so far that he is actually very close to holiness, and through a simple trial he could return to Him, blessed be He. But because he has been distant from Him, blessed be He, for so long, he does not hear the voice of the proclamation; see there. But when there is a great sage as mentioned above, who knows and grasps the aforementioned daas and can discern the moment, he can draw them close specifically then, when they reach the ultimate descent, as mentioned above. For then they are very close to Him, blessed be He; only they do not hear the voice of the proclamation. But through the daas of the aforementioned sage, he reveals the concealment as mentioned above, and then they hear the voice of the proclamation, in the aspect of "the Torah proclaims before them," as mentioned above. And this is the aspect of the sanctification of the new month (Kiddush HaChodesh), for which great and awesome sages would sit and engage — they who were expert in the secret of the intercalation. For this requires great wisdom and great expertise, in the aspect of the daas of Moshe as mentioned above. For Kiddush HaChodesh is the aspect of the revelation of the concealment at the time of the ultimate blemish, as mentioned above. For the moon is the aspect of Malchus, and the blemish of the moon is the aspect of concealment, from which the Sitra Achra draws its sustenance, as is known. And it wanes continually until the molad (conjunction), when it is in the ultimate concealment and diminishment. Yet in truth, at that very time, it is in the utmost closeness to the sun. For at the time of the molad, it is adjacent to the sun in the utmost closeness. And the sun is the aspect of daas that is drawn from the Life of all life, in the aspect of "a sun and a shield is Hashem, G-d" (Tehillim 84:12). And this is itself its blemish and diminishment to the ultimate degree of darkness — because it is so close to the sun that the excess light of the sun eclipses it and it cannot shine, as is known. Yet in truth, immediately at the moment it reaches the ultimate diminishment — when it is so close to the sun — it immediately begins to fill and be renewed, and this is the aspect of the molad, as is brought. Therefore, great sages who were expert in the secret of the intercalation were needed — so that they could discern the exact moment when it reaches the ultimate diminishment, for that is precisely the moment of the molad, when its rectification and filling begins, as mentioned above. For below, in this world, one needs great daas to know this, as mentioned above. For otherwise the concealment could intensify, chas v'shalom — which is the aspect of the blemish of the moon, as mentioned above. Therefore, great sages would sit and calculate and pinpoint that moment with great precision and great wisdom, in the aspect of the aforementioned daas — knowing that in the ultimate concealment, daas and great light are enclothed, as mentioned above. Through this, they would sanctify the new month and draw down holiness — the aspect of wisdom and daas — and reveal the concealment, which is the aspect of the rectification and filling of the moon, as mentioned above. And this is why they would say "m'kudash, m'kudash" — "sanctified, sanctified" — which is the aspect of mikra kodesh: they were calling the holy — which is the aspect of wisdom, the aspect of vitality — to vitalize the Malchus. This is the aspect of the filling and rectification of the moon, the aspect of Rosh Chodesh — which is accomplished through the rectification and filling of the moon. And this is what Rabeinu, may his light shine, wrote: that the root of teshuvah is on Rosh Chodesh. For Rosh Chodesh, which is the aspect of the revelation of the concealment as mentioned above — then the Torah proclaims before them. Therefore, then is the arousal of teshuvah for all who come into the world, even for the transgressors of Yisrael who are in the ultimate concealment. For then the concealment is revealed, and this is the aspect of Rosh Chodesh — the aspect of the filling and rectification of the moon at the time when it has reached the ultimate blemish, as mentioned above. Therefore, the custom is to arouse oneself in teshuvah on Erev Rosh Chodesh and to observe Yom Kippur Katan (the Minor Day of Atonement). For then is the ultimate blemish of the moon, the aspect of Malchus, and therefore, specifically then is the time of closeness, as mentioned above. And therefore one does teshuvah then and returns to Him, blessed be He. Therefore, Kiddush HaChodesh is the first mitzvah that Yisrael were commanded in Egypt. And there, in that very parashah of "This month shall be for you" (Shemos 12:2), the Exodus from Egypt and their redemption is stated — for their redemption was dependent on this. For the Exodus from Egypt is in the aspect of Kiddush HaChodesh, as mentioned above. And the entire mitzvah of the sanctification of Rosh Chodesh is for the sake of Yom Tov — in order to know when Yom Tov will fall. For the essential illumination of teshuvah in its completeness is on Yom Tov. For all the festivals are days of teshuvah, as Rabeinu, may his light shine, wrote. For then the Malchus ascends a very great ascent, and the essential ascent of Malchus is through teshuvah, as mentioned above and as is brought elsewhere. For on Yom Tov there is the subjugation of the wicked kingdom, the kingdom of Amalek — which is the aspect of the four kingdoms. And the holy Malchus ascends by receiving vitality from the Light of the Face — the aspect of wisdom and daas — as is brought in the discourse "Maishra d'sakina" (see there, Siman 30). Thus, the essential teshuvah and ascent of Malchus is on Yom Tov. And all this depends on Rosh Chodesh, from which one counts and knows when to make Yom Tov. That is to say: through the revelation of the concealment — which is the aspect of Rosh Chodesh, which is the aspect of the arousal of teshuvah, through which the voice of the proclamation is heard as mentioned above — through this, one later merits complete teshuvah as befits, in the aspect of great daas, which is the aspect of Yom Tov, as mentioned above. And this is the aspect of the holiness of Rosh Chodesh and Yom Tov, with weekdays in between. For such is the way of teshuvah, in the aspect of Pesach, which is the Exodus from Egypt: then is Yom Tov, and afterward is the Yom Tov of Shavuos, and in between is the counting of the Omer. For at first, the arousal of teshuvah comes from Above, through the revelation of the concealment — through which one hears the voice of the proclamation and is aroused in teshuvah. And afterward, one is left to walk on one's own — one must go back and return and walk from level to level, to purify and sanctify oneself from day to day. This is the aspect of Sefiras HaOmer, which comes immediately after the Exodus from Egypt, when the arousal of teshuvah came from Above through the voice of the proclamation of the revelation of the concealment as mentioned above. And afterward, one must count seven weeks — like the seven clean days of the niddah — in order to sanctify and purify oneself from day to day, from level to level. And afterward, one merits Shavuos, which is great, supernal, and exceedingly lofty daas — the aspect of the mikveh of Shavuos that is written there in the aforementioned discourse — for then is the essential rectification of teshuvah in completeness, as befits. And in this aspect of Pesach and Shavuos with the counting in between — that is, there is the holiness of Yom Tov at the beginning and at the end: at first there is the holiness of the arousal of teshuvah, which is the Yom Tov of Pesach; and afterward is Shavuos, which is the aspect of exceedingly great daas, the aspect of a mikveh, the aspect of the rectification of teshuvah in completeness; and in between is the counting, which are the weekdays in which one purifies and sanctifies oneself in order to merit Shavuos as mentioned above — this aspect applies both in general and in particular, to every person and at every time, as is brought. And this is the aspect of Rosh Chodesh and Yom Tov with weekdays in between. For Rosh Chodesh is the aspect of the arousal of teshuvah, in the aspect of the Exodus from Egypt, as mentioned above. And Yom Tov is the aspect of the great illumination corresponding to Rosh Chodesh — the aspect of great daas, the aspect of Shavuos, the aspect of a mikveh, for "a person is obligated to purify himself on the festival". And in between are the weekdays. For after the arousal of teshuvah, one must return to the aspect of weekdays — in the aspect of counting — in order to walk from level to level, to do teshuvah hamishkal (proportionate teshuvah) from day to day. For one must go back and walk through all those paths where one had been previously — which are the aspect of chol (weekday/mundane) — in order to do proportionate teshuvah. And afterward, one merits the rectification of teshuvah as befits, which is the aspect of Yom Tov, the aspect of Shavuos, as mentioned above. And similarly, in all those months that do not have a Yom Tov, there is at least Kiddush HaL'vanah (the sanctification of the moon), which is also in this same aspect. For Kiddush HaL'vanah is performed after seven days from the molad, corresponding to seven clean days, like a woman who purifies herself for her husband, as is written in the Shulchan Aruch. That is to say, in the aspect mentioned above: after Rosh Chodesh, when the Bais Din sanctified the new month and the arousal of teshuvah occurred as mentioned above, afterward one must count seven clean days in the aspect of counting. And then the moon is already somewhat full, and then there is the aspect of the revelation of great daas. And then all of Yisrael sanctify the moon and receive the face of their Father in Heaven — that is, great daas is drawn to them, and this is the aspect of Kiddush HaL'vanah, which is called "receiving the Face," as mentioned above. And then great daas is drawn — the vitality to the aspect of Malchus — in the aspect of "Dovid Melech Yisrael chai v'kayam" — "Dovid, King of Yisrael, lives and endures" — which is said at the time of Kiddush HaL'vanah. And for this reason it is called "Kiddush HaL'vanah" — for one draws the aspect of kodesh (holiness) — the aspect of great daas — to the aspect of Malchus, as mentioned above. And then there is the aspect of the subjugation of the wicked kingdom, in the aspect of "Let fear and dread fall upon them" (Shemos 15:16), in the aspect of "so may all my enemies be unable to touch me for harm." And this is the aspect of teshuvah through the great daas, as mentioned above. [A line is missing from the text.] "...and I cannot touch you," etc. For the essential rectification is in the aspect of distancing, so that one can receive the light without "an excess of oil" etc., as mentioned above. This is the aspect of the filling and rectification of the moon, which comes about specifically through its distancing from the sun, as mentioned above. And this is what is said at the time of Kiddush HaL'vanah: "Just as I dance toward you and cannot touch you" — which is the aspect of distancing — through this, "may all my enemies be unable to touch" etc. For then they have no power at all, since their sustenance is only from the aspect of an excess of light through which the shattering occurs, chas v'shalom, and from there they draw sustenance, as mentioned above. But when one can receive the light through the aspect of distancing, then the holiness is in its completeness and they are subjugated, as mentioned above and as is brought. And this is the aspect of the dancing that is done at the time of Kiddush HaL'vanah, as is written in the Shulchan Aruch — for it is in the aspect of teshuvah, as Rabeinu, may his light shine, wrote in Siman 49, in the discourse "V'hu k'chasan yotzai maichupaso, yasis k'gibor larutz orach" — "And he is like a groom coming out of his chamber; he rejoices like a mighty man to run a course." This is the aspect of dancing, the aspect of teshuvah: that after one returns to Hashem, one must run the course — to run and walk with great speed through the course that one could have walked during the time one was banished. This is the aspect of the dancing — that one dances and leaps over the levels that one could have traversed during the time one was distant from Him, blessed be He. This is the aspect of Pesach — the aspect of leaping and skipping, as is brought — which is the aspect of the Exodus from Egypt. And this is the aspect of chatzos (midnight), which is the aspect of the revelation of the ultimate concealment into daas. For the aspect of Malchus, which is the aspect of the night, wanes and is concealed until chatzos, when it is in the ultimate concealment and diminishment. And then, immediately, it begins to fill and be rectified — the aspect of the blemish of the moon that, at the ultimate blemish, begins to fill, as mentioned above. And the Tzadikim and the sages know this: that specifically at midnight, when it is the aspect of the ultimate concealment and diminishment, specifically there a great light and exceedingly great daas are enclothed. And through this, they reveal the concealment and transform it into daas. And then the Torah proclaims and arouses to His service, blessed be He, as mentioned above. And this is the aspect of the great proclamation that is heard in all the worlds at midnight — to the extent that even in this world, in the ultimate concealment, this voice of the proclamation is heard. This is the aspect of the voice of the rooster, which awakens sleepers from their slumber, in the aspect of "How long, O lazy one, will you lie? How long, O simpletons..." (Mishlai 6:9, 1:22), "When will you arise from your sleep?" — from the sleep of time — to awaken to His service. For the voice of the rooster — this is the aspect of the voice of the proclamation that is formed specifically from the ultimate concealment through daas, as mentioned above. For the rooster, which is the aspect of gever (a man/a rooster), is the aspect of g'vuros (severities), as is brought. And it is the aspect of concealment, which is the aspect of judgments and severities. And at midnight, which is the aspect of the ultimate concealment as mentioned above, specifically then the Tzadikim reveal the concealment through daas. And then the concealment itself is transformed into daas and Torah. And then, specifically from there — from the aspect of concealment — comes the great voice of the proclamation, in the aspect of the voice of the rooster, which is the voice of the proclamation drawn from the aspect of g'vuros, from the aspect of concealment — through the concealment being transformed into daas. For through this, it itself proclaims, for now daas and Torah have been formed from the concealment, and then the Torah proclaims before them, as mentioned above. And this is the aspect of K'rias Shma recited at bedtime, which is read before sleep — which is the aspect of a preparation for chatzos, as is understood from the holy books. That is: in order to merit to awaken at chatzos to reveal the concealment into daas, to hear the voice of the proclamation as mentioned above — for this, one must call upon the Life of all life and draw daas from Him, which is the vitality. This is accomplished through engagement in Torah, as mentioned above, through which one merits the aforementioned daas — to know that even within the ultimate concealment, His G-dliness, blessed be He, is enclothed, as mentioned above — through which one reveals the concealment as mentioned above. Therefore, before sleep — which is the aspect of sitra d'mosa (the side of death), the aspect of the hiding of the Face, as is brought — one recites K'rias Shma, which is Torah and is especially conducive to calling the Life of all life through it. For this reason it is called "K'riah" (calling/reading) specifically — in the aspect of "and he shall read in it all the days of his life, in order that he may prolong his days over his kingdom" (Devarim 17:19), as mentioned above. That is: through K'rias Shma, one calls the Life of all life and draws vitality and length of days to the Malchus. This is the essential purpose of K'rias Shma: to draw down the mochin and daas, as is brought. And as it is found in the Holy Zohar: one must extend the Dalet of Echad, as it is written, "in order that he may prolong his days over his kingdom." Thus, K'rias Shma is the aspect of drawing length of days to the Malchus, which is the aspect of the Dalet of Echad, as mentioned above. Therefore, through K'rias Shma at bedtime — before sleep — one draws the aspect of vitality, the aspect of daas, through which one can reveal the concealment as mentioned above, and through which one merits chatzos, as mentioned above. And therefore, in K'rias Shma at bedtime, we pray: "V'haamidainu Malkainu l'chayim" — "Raise us up, our King, to life." This is a prayer to arise at chatzos, which is the aspect of life and daas, as is brought. For through K'rias Shma one merits this, as mentioned above. And then, at chatzos, one arises and strengthens oneself in Torah to draw the daas to reveal the concealment more and more. For this one must constantly do — draw vitality to the Malchus, as is explained there. And chatzos is especially conducive and prepared for this. For then great daas is revealed through the revelation of the concealment, as mentioned above. Therefore, then is the engagement in Torah — to call the Life of all life — for then it is especially conducive to calling Him, blessed be He. And therefore, at that time, one pleads for the rebuilding of the Bais HaMikdash and for the coming of the Redeemer. For then the holy Malchus is revealed — the root of the Kingship of Mashiach, which is the essential completeness of Malchus, as is known. And this is the aspect of the building of the Bais HaMikdash, which is the aspect of daas, as our Sages, of blessed memory, said: "Anyone who has daas — it is as if the Bais HaMikdash was built in his days" — as Rabeinu, may his light shine, wrote. And then, at chatzos, there is the revelation of daas and the ascent of the aspect of Malchus, as mentioned above. Therefore, one needs for this a Tzadik and exceedingly great sage who would know how to discern when chatzos is. As our Sages, of blessed memory, went to great lengths regarding this — to the point that it occurred to them that even Moshe did not know. As our Sages, of blessed memory, said in Brachos (3b): "And did Dovid know when midnight was? For even Moshe did not know!" — as it is written (Shemos 11:4): "At about midnight, I will go out in the midst of Egypt," etc. And they concluded there that Moshe did know, only [he said "about"] so that [the astrologers of Pharaoh] should not err, etc. For chatzos is the aspect of the revelation of the concealment at the moment of the ultimate diminishment specifically, as mentioned above. For this, one needs very great expertise, which is the aspect of the expertise in the secret of the intercalation, the aspect of Kiddush HaChodesh, as mentioned above. Therefore, there is no one who knows of this except one who is in the aspect of Moshe. And even Moshe Rabeinu, peace be upon him, himself had difficulty with Kiddush HaChodesh, which is the aspect of chatzos as mentioned above — for one needs great expertise for this, as mentioned above. Therefore, the redemption from Egypt took place at chatzos, as it is written (Shemos 11:4): "At about midnight, I will go out in the midst of Egypt." For chatzos is in the aspect of the Exodus from Egypt, as mentioned above. And this is why chatzos is juxtaposed to Kiddush HaChodesh — for the verse "This month" etc. is adjacent to the verse "At about midnight" etc. mentioned above — for they are in one and the same aspect, as mentioned above. And this is what they concluded there in the Gemara (Brachos 3b): "Rather, Dovid had a kinor (harp) hanging above his bed, and when midnight arrived, a northern wind would blow upon it and it would play of its own accord" — and through this he would know when midnight was. For the melodies that emerge from the kinor of Dovid — this is the aspect of the good and holy points that are gathered and revealed from within the ruach ra'ah (evil spirit), through which melodies are formed, as is brought in the words of Rabeinu, of blessed memory, at length, in Siman 54 and 282. And this is the aspect of the revelation of the concealment — namely, that one reveals the good and holiness enclothed within the depths of evil, chas v'shalom, as mentioned above. Therefore, they emerge from the kinor of Dovid, which is the aspect of Torah. For the kinor has five strings — corresponding to the five books of the Torah — as is found in the Holy Zohar and as is brought in the words of Rabeinu, may his light shine. And as is found in the Holy Zohar: "v'sofsei haTorah — ilain d'safsin b'kinora" — "those who grasp the Torah — these are those who grasp the harp." That is: through the Torah, which is the aspect of the kinor of Dovid as mentioned above, through this one reveals the concealment as mentioned above — and this is the aspect of the melodies that emerge from the kinor, as mentioned above. And this is the aspect of the northern wind that blows at midnight, through which the melodies are formed, as mentioned above. For tzafon (north) is the aspect of concealment — sitra d'dina (the side of judgment) — as it is written (Yirmiyahu 1:14): "From the north, evil shall break forth," etc. And for this reason it is called tzafon — a term meaning hiding and concealment. Yet in truth, specifically there, great good is enclothed, as mentioned above, in the aspect of "How great is Your goodness that You have hidden away for those who fear You" (Tehillim 31:20). And this is the aspect of the ruach tz'fonis (northern wind), which is a very good wind — the aspect of daas and chesed, as is brought. And it blows from the north specifically — that is, the aspect of the great good enclothed within the ultimate concealment, as mentioned above. Therefore, the northern wind is revealed specifically at chatzos, for then the concealment is revealed, and then the good enclothed within the concealment is revealed — which is the aspect of the northern wind, as mentioned above. And this northern wind blows upon the kinor of Dovid, and through this the melodies are revealed — which are the aspect of the revelation of good from within the concealment, as mentioned above. And through this, Dovid knew when midnight was — for through this, the arousal and proclamation of the aspect of chatzos was revealed, as mentioned above. And rising at chatzos is conducive to drawing great chesed during the day, which is the aspect of great daas and mochin (expanded consciousness) for praying in completeness, as is understood from the holy books. For at chatzos there is the aspect of the revelation of the concealment, and daas is drawn down, and then there is a very great arousal of teshuvah. But the essential revelation of daas in its ultimate fullness — through which teshuvah is in completeness as befits — is in the light of day. For then a great light is drawn down, and great chesed and exceedingly great daas are revealed in the light of day, as is brought. And then one merits the rectifications of prayer, which is the aspect of teshuvah in completeness and great rectification, in the aspect of the aforementioned mikveh. As our Sages, of blessed memory, said regarding the rectifications of prayer (Brachos 15a): "Anyone who relieves himself, washes his hands, puts on t'fillin, reads K'rias Shma, and prays — it is as if..." And they concluded: "...as if he immersed [in a mikveh]." That is: the rectifications of prayer during the day, which are the aspect of very great mochin and daas, are in the aspect of a mikveh, which is great daas, as mentioned above. And all of this comes about through rising at chatzos. For through the daas and the arousal of teshuvah at chatzos, one later merits, in the light of day, the aspect of exceedingly great daas and the rectifications of teshuvah in completeness, as mentioned above — in the aspect of Rosh Chodesh and Yom Tov, with weekdays in between, as mentioned above. For also at chatzos, the essential revelation of daas is only for a limited time, during the hour of midnight itself. And it extends until two hours — until the end of the second watch. And afterward, although the aspect of the night and darkness has already been sweetened, and one is close to the light of day, and there is also then an aspect of the revelation of daas — nevertheless, it does not compare to the revelation of daas during the hours of the drawing of the aspect of midnight, as mentioned above. As is understood from the words of Rabeinu, may his light shine, in Siman 149 — that the essential chatzos is those two hours mentioned above. Thus: the arousal of teshuvah and the revelation of daas are at chatzos. And afterward, an even greater light is drawn — the aspect of exceedingly great daas and chesed in the light of day, as is brought. And in between is the aspect of the night. All this is the aspect of Rosh Chodesh and Yom Tov with weekdays in between, as mentioned above — the aspect of Pesach and Shavuos with the counting in between, as mentioned above. And this is the aspect of the Torah reading on Rosh Chodesh, when four men are called up — corresponding to the ascent of Malchus, which is the aspect of the number four, ascending from the aspect of the wicked kingdom, which is the aspect of the four kingdoms, as mentioned above. For the Torah reading is the aspect of calling the Life of all life, as mentioned above — for through the Torah, which is the Sh'ma d'Kudsha B'rich Hu, one calls Him, as mentioned above. And the public Torah reading — reading from a kosher Torah scroll that was written properly, in the holiness of a Sefer Torah, from B'raishis through l'ainai kol Yisrael, as it was given to Moshe at Sinai, which is the essential aspect of the Sh'ma d'Kudsha B'rich Hu — is especially conducive to calling the Life of all life, as mentioned above. For this reason, the Torah reading is called "K'riah" (calling/reading) specifically, as mentioned above regarding K'rias Shma. And this is the aspect of the Torah reading on all the days for which a public reading during prayer was ordained — all in order to call the vitality, to vitalize the Malchus, as is explained above in Hilchos K'rias HaTorah. Therefore, on weekdays, when three men are called — for then, during the week, work is done, and the thirty-nine melachos prevail, which are the contamination of the Serpent, the aspect of the wicked kingdom. And the grip of the wicked kingdom is upon the raglayim (feet/legs) of holiness that are grasped there during the weekdays, in the aspect of "her feet go down to death" (Mishlai 5:5), etc. This is the aspect of the camp of Dan, which is the fourth camp of the holy Malchus — the aspect of m'asef l'chol hamachanos (the one that gathers up all the camps) — the aspect of the last level of Malchus, the aspect of the feet. Therefore, on weekdays, only three are called, for there is not the power to fully reveal the concealment. For it is known that in a place and time where they have sustenance, one must specifically allow them to nurse — and this is their subjugation, when one gives them their sustenance in restriction, as is known. For the descent is for the sake of the ultimate ascent, as mentioned above and as is brought. Therefore, on weekdays, only three are called — to call the vitality to the Malchus in the aspect of the three camps within it. For more than this one cannot draw vitality, as mentioned above. One only draws enough vitality that they should not intensify further, so that their sustenance remains greatly restricted, as mentioned above. But on Rosh Chodesh, when the concealment is revealed — and the essential revelation of the concealment is that the aspect of the camp of Dan is revealed from within the concealment, which is the fourth camp, as is explained there in the aforementioned discourse — therefore, on Rosh Chodesh, four men are called. For then Malchus begins to ascend in the aspect of the beginning of its completeness, when it is the aspect of four, as is brought and as mentioned above. And on Yom Tov, when there is the cessation of labor — the nullification of the thirty-nine melachos — the Malchus ascends further. And similarly, on every day that is holier regarding the performance of labor — namely, Yom HaKippurim and Shabbos — the aspect of Malchus ascends further and further. Therefore, more men are called, for one can draw more and more vitality and daas. For the revelation of daas and the ascent of Malchus occurs when the performance of labor is subdued and nullified — the thirty-nine melachos, the contamination of the Serpent, as mentioned above — in the aspect of "mikra kodesh — you shall do no manner of servile work", as mentioned above. That is: on every day when the thirty-nine melachos are more subdued and nullified, one can call the holy — the wisdom — to a greater degree, as mentioned above. And this is the aspect of the Torah reading, through which one calls the vitality, in the aspect of mikra kodesh, as mentioned above. And this is what our Sages, of blessed memory, said — that the reason for the number of men called on weekdays, Rosh Chodesh, Yom Tov, etc. is on account of bitul m'lachah (cessation of labor). For this depends on that, as mentioned above. On Rosh Chodesh, which is the beginning of the arousal of teshuvah, the beginning of the ascent of Malchus as mentioned above — therefore, labor is still performed on it, for the thirty-nine melachos are not yet fully nullified. For the melachos are not nullified until Yom Tov, when there is the aspect of the rectification — when one merits complete teshuvah and they are rectified then, and then the ascent of Malchus is in completeness, and then the melachos are nullified, as mentioned above — and then more men are called, as mentioned above. And similarly on Yom HaKippurim and Shabbos, when the melachos are nullified even more completely, even more men are called. Until on Shabbos, when there is the ultimate nullification of the thirty-nine melachos — and therefore its punishment is more severe regarding labor, even more than Yom HaKippurim — therefore, the most men are called on Shabbos. Then seven men are called, which is the aspect of the ultimate ascent of Malchus, which occurs on Shabbos, as is brought. For seven men is the aspect of calling the vitality to all seven days, in the aspect of "the measure of my days, what is it?", as is explained there in the aforementioned discourse. Therefore, on Shabbos, the vitality is drawn to all seven days through the seven who are called to the Torah — which is the aspect of the ultimate ascent of Malchus in completeness, as mentioned above. And this is also what our Sages, of blessed memory, said regarding the Torah reading — that the reason for the number of men is on account of the Musaf offerings, as they said there: "every day that has cessation of labor, and every day that has a Musaf" etc. For all the offerings of every day are in the aspect of the revelation of the concealment. For this is the essential aspect of the offerings: to elevate and reveal the holiness and good enclothed within the depths of the k'lipos, within the aspect of animality, and to transform the animal to elevate it to the aspect of adam (a human being), as is brought — in the aspect of "Adam — when any of you brings an offering to Hashem, from the animal" (Vayikra 1:2): that through the offering, one ascends from the aspect of animal to the aspect of adam. This is the aspect of the revelation of the concealment that is transformed into daas, as mentioned above. Therefore, on every day that has greater holiness and the daas is revealed to a greater degree and teshuvah is revealed to a greater degree — such as Rosh Chodesh, Yom Tov, Yom HaKippurim, and Shabbos, all of which are in the aspect of the revelation of teshuvah through the revelation of daas, as mentioned above — therefore there are additional offerings — the Musafin, because additional holiness and daas are added on those days, through which more good is elevated from within the concealment. Therefore, additional offerings are added — the Musafin — for all the offerings are for atonement, the aspect of teshuvah. And therefore, on a day that has a Musaf, more men are called — for then the daas is revealed to a greater degree from within the aspect of concealment, which is the aspect of the additional offerings, as mentioned above. Therefore more are called, for through the calling, one calls the vitality, as mentioned above. And this is why the Torah is read before Musaf, as mentioned above. For the essential Torah reading is on account of the additional holiness that exists on that day — when one calls the Life of all life in the aspect of the Shem Ha'Etzem (the Essential Name), as it were — which is the holy Torah written in the holiness of a Sefer Torah, as mentioned above. And this is why we say "Keser" on Rosh Chodesh in Musaf, and similarly on every day that has a Musaf. For then is the aspect of teshuvah, which is the aspect of Keser (Crown), as Rabeinu, may his light shine, wrote. The four men called on Rosh Chodesh correspond to the four camps of holiness, which are the aspect of the four d'galim (banners). Each camp comprises three sh'vatim (tribes). And similarly, each of the men called must read at least three verses — and this is the minimum measure of the reading. Thus, four men are the aspect of four camps, each one comprising three, as mentioned above — all of which are twelve, the aspect of the twelve tribes of Hashem, the aspect of the twelve oxen upon which the holy Malchus stands. This is the aspect of the twelve months that are divided into four seasons — for the months are the aspect of Malchus, as mentioned above. And this is why we bless the month on the Shabbos before it, which is in place of Kiddush HaChodesh. For now, in exile, we do not have the power to sanctify the month through a Bais Din as befits, since exile is the aspect of concealment, the aspect of "And I will surely hide My face" (Devarim 31:18), etc. Therefore, we sanctify the month on Shabbos, for Shabbos is the aspect of daas, as it is written (Shemos 16:4): "The people went out and gathered" — b'shtusa — in folly, during the weekdays. But on Shabbos there is the completeness of daas in the ultimate sense, as it is written regarding Shabbos (Shemos 31:13): "To know that I am Hashem Who sanctifies you." Therefore, through the daas that is revealed on Shabbos, one can sanctify the month, which is the aspect of the revelation of the concealment, as mentioned above. Therefore, we bless and sanctify the month on Shabbos. And therefore, we bless the month after the Torah reading. For through the Torah reading on Shabbos, great daas is drawn down, as mentioned above. And therefore, the custom is to know when the molad will be at the time we bless the month — which is the aspect of knowing the ultimate diminishment and concealment, as mentioned above. And through blessing the month — which is the aspect of Kiddush HaChodesh — one reveals the concealment into daas, as mentioned above. For all the Roshei Chadashim (new moons) and the festivals that depend on the fixing of Rosh Chodesh — all of them depend on Shabbos, from which they receive their holiness. And this is why Shabbos is called "the first of the holy convocations" — "t'chilah" (the beginning) specifically. That is: Shabbos is the aspect of the beginning for all the festivals, which are the aspect of mikra'ai kodesh — into which one must call the holiness. And Shabbos is the aspect of the beginning of Yom Tov — for from there, from the aspect of Shabbos, the holiness is called into all the festivals and Roshei Chadashim. For Shabbos is fixed and established; but Yom Tov depends on Yisrael, for it is Yisrael who sanctify it. For Yom Tov, which depends on the fixing of Rosh Chodesh, is in the aspect of the revelation of the concealment — through which one later merits the holiness of Yom Tov, as mentioned above. This depends on Yisrael, for the revelation of the concealment depends on Yisrael, who must engage in the service of Hashem and in Torah in order to elevate Malchus from the aspect of concealment. But Shabbos is holy of itself, and no blemish reaches it, as it is written (Yeshayahu 1:14): "Your new moons and your festivals My soul hates" — but Shabbos He did not mention. For Shabbos is the Sh'ma d'Kudsha B'rich Hu — the Name that is complete on all its sides. And as it were, on Shabbos, vitality is revealed from the Life of all life, to which the concealment does not reach. For in the essence of holiness, as it were, no blemish reaches there, as is known — for He does not change in any place. And this is the aspect of the holiness of Shabbos, which is fixed and established, for it is holy from Him, blessed be He, Himself, as mentioned above. And even within the exile, the aspect of the holiness of Shabbos, which is fixed, is not blemished — for Shabbos He did not mention. Therefore, on the contrary, from Shabbos one calls the vitality and daas into the festivals and Roshei Chadashim. For through the daas drawn from Shabbos, one reveals the concealment, as mentioned above. And this is what is written (Vayikra 23:2–3): "These are the appointed times of Hashem that you shall call them holy convocations. Six days shall work be done, and on the seventh day — Shabbos." And afterward the rest of the festivals are specified. That is: all the festivals receive their holiness from Shabbos, as mentioned above. And this is: "These are the appointed times of Hashem that you shall call them" — and our Sages, of blessed memory, expounded: Do not read "osam" (them) but "atem" (you) — that is, the festivals depend on Yisrael through Kiddush HaChodesh. And this is the aspect of mikra'ai kodesh — that one must call the holy, the vitality and daas, into them, to reveal the concealment, as mentioned above. And all this is accomplished through "six days... and on the seventh day — Shabbos" — for from Shabbos the holiness is called into them, as mentioned above. And this is why we read "on the day of your Rosh Chodesh and on the day of your Shabbos" (cf. Bamidbar 28) — for through Shabbos, the holiness of Rosh Chodesh is made, which is the aspect of the revelation of the concealment, as mentioned above. And this is why one sanctifies the moon on Motzaei Shabbos — for through Shabbos, the holiness and daas are drawn down, which is the aspect of Kiddush HaL'vanah, as mentioned above. And therefore, the redemption depends on the observance of Shabbos, as our Sages, of blessed memory, said: "Had Yisrael kept the very first Shabbos, no nation" etc. And likewise: "Were Yisrael to keep two Shabbasos, they would immediately be redeemed." For all the exiles under the kingdoms of the nations — this is the aspect of concealment, as mentioned above. And through Shabbos, the concealment is revealed and they are redeemed. And this is the aspect of: "The son of Dovid will not come except in a generation that is entirely righteous or entirely wicked." For if entirely righteous, they would be worthy of the redemption. And if not, he will come in a generation that is entirely wicked — which is the aspect of the ultimate concealment. And specifically then, he will reveal the concealment, as mentioned above, and then he will redeem them. For the redemption is the aspect of the revelation of the concealment — when the wicked kingdom, the kingdom of the nations, is nullified, and Yisrael receive the kingship. This is the aspect of the holy Malchus, the Kingship of Mashiach, who shall come speedily in our days, amen. The central theme is the need to draw chiyus (vitality) to Malchus through Torah study, which functions as the Name of the Holy One. This reveals the daas hidden within even the deepest concealment, transforming darkness into awareness. Rosh Chodesh embodies this principle: at the moment of the moon's ultimate diminishment — when it is closest to the sun — its renewal begins. Great sages discerned this precise moment through the secret of the intercalation. Midnight (chatzos) operates on the same principle: the voice of the rooster-proclamation, the melodies of Dovid's harp, the northern wind — all reveal the good hidden within the night's deepest concealment. The number of men called to the Torah on each day corresponds to the degree of the Malchus's ascent: three on weekdays, four on Rosh Chodesh, five on Yom Tov, six on Yom Kippur, seven on Shabbos. All holiness of the festivals flows from Shabbos, which is holy of itself and from which the daas necessary for Kiddush HaChodesh is drawn. The final redemption depends on this same dynamic — revealing the concealment — and is therefore tied to Shabbos observance.