פסח ג

It appears that everything is bound together, and na'utz sofo bis'chilaso — "its end is wedged in its beginning." For all of this is the aspect of Rosh Chodesh — the aspect of the diminishing of the moon and its filling. For those three traits that ruin yirah, which is the aspect of Yerushalayim, are themselves the aspect of the diminishing of the moon, from which the Sitra Achra draws its sustenance — and from it come all the evil desires, in particular the three desires mentioned above. They all stem from the aspect of the diminishing of the moon.

For the desire for intimacy is drawn from the well-known k'lipah that comes from the deficiency of the luminaries, as it is written (B'raishis 1:14): "Let there be luminaries" — m'oros is written deficient (without a vav). This alludes to Lilis, whose sustenance is from m'oros written deficient — that is, from the diminishing of the moon. And the desire for money is also dependent on the desire for intimacy, and its sustenance likewise derives from there, as is explained in the words of Rabeinu in the discourse "Tzivisa Tzedek" (Siman 23) — see what he brings there from the statement of the Tikunim that calls the desire for wealth askara l'rabya, m'chaichas b'hu b'usra b'hai alma — "croup for the young, it laughs at them with riches in this world," etc. And this comes from m'oros written deficient, as is known. And likewise the desire for eating — the essence of the desire is in the aspect of "the belly of the wicked shall be wanting" (Mishlai 13:25). For what is necessary for the sustenance of the body is not called a desire; only what is excess — the aspect of "the belly of the wicked shall be wanting" — which is the aspect of m'oros deficient, the opposite of "The righteous eats to satisfy his soul" (Mishlai 13:25), which is the aspect of full light, as is explained in the discourse "Vay'hi mikaitz" (Siman 54).

Thus, all three desires are in the aspect of the deficiency of the moon, the aspect of m'oros deficient. Therefore they are alluded to in the words of our Sages, of blessed memory, in the three watches of the night — for their sustenance is drawn from there, from the aspect of the deficiency of the moon, which is "the lesser luminary to rule the night" (B'raishis 1:16). And therefore they ruin yirah, which is Yerushalayim. For Yerushalayim is the aspect of Malchus, the aspect of the lesser luminary; and yirah is likewise the aspect of Malchus, as is brought. Therefore, these three traits — which draw sustenance from the deficiency of the moon, which is the aspect of the diminishing of Malchus — ruin yirah, which is the aspect of Yerushalayim, the aspect of Malchus. For the more these forces that draw sustenance from the diminishing of the moon grow stronger, chas v'shalom, the more the moon is diminished.

Their rectification is through Yom Tov. For Yom Tov is the aspect of rectification of the diminishing of the moon — the aspect of the filling of the moon. For the festivals are counted by the moon and they are its rectification, as is brought. Therefore, all three Regalim fall at the time of the full moon, for they are the aspect of its rectification and filling. And therefore Yom Tov is called the aspect of "And G-d saw the light, that it was good" (B'raishis 1:4) — which is the aspect of full light, the opposite of m'oros deficient. Therefore, these three festivals, which are the aspect of the filling of the moon, rectify the three desires mentioned above, which are the aspect of the deficiency of the moon.

Through this, one merits prophecy, and through prophecy one merits prayer. For all of this comes about through the rectification and filling of the moon, which is the aspect of the completeness of Malchus, as is known. From there comes prophecy, for prophecy is drawn from the angel that is formed through yirah. And the angel is the aspect of the Sh'chinah, the aspect of "Behold, I am sending an angel before you" (Shemos 23:20), as Rabeinu, may his light shine, explained. And she bestows prophecy when she rises above the place of prophecy — that is, above Netzach, Hod, and Yesod — and this takes place on Yom Tov, as is known; understand this. See the aforementioned discourse at the end. Then one merits prayer, which is likewise the aspect of Malchus. And then one does not need medicines, for one can be healed through the Word of Hashem, from which all borrow and receive — for all the stars borrow from one another, the moon borrows from the sun.

Now, let us examine why, of all the borrowings of the stars, [the Gemara] specifically mentions that the moon borrows from the sun — are they not all borrowing from one another? Why did it single out the moon?

But it appears that all the borrowings of the stars — that they borrow from each other, and thereby the order of the heavenly arrangement is conducted — all depends on the borrowing of the moon from the sun. That is to say, the diminishing of the moon, which is the aspect of the diminishing of Malchus. When Malchus — the aspect of the Word of Hashem — is not revealed, then the concept of borrowing applies, where everything borrows from each other — for everything is conducted according to the order where this one receives from that one, and that one from the next, etc. But when the aspect of the Word of Hashem is revealed, then all the borrowings are nullified. For then it is revealed that there is no compulsory order of nature or heavenly arrangement at all. Rather, everything — all as one — receives from the Great Lender, that is, the Word of Hashem. For "His Kingship rules over all" (Tehillim 103:19). And just as the highest celestial sphere receives from the Word of Hashem, so too the lowliest herb receives from the Word of Hashem.

For the Master of Prayer draws down and reveals the aspect of Malchus, the aspect of the Word of Hashem, below — into this world of influence — and draws down His G-dliness, blessed be He, below. Thus, through the revelation of the Word of Hashem, which is the aspect of Malchus — which is the aspect of the rectification and filling of the moon — all the borrowings are nullified, for all borrow only from the Great Lender, which is the Word of Hashem. Thus, all the borrowings of the stars are only on account of the diminishing of the moon — that is, the aspect of the diminishing of Malchus. Therefore [the Gemara] was precise: all the stars borrow from one another, the moon from the sun — for it all depends on this, as mentioned above.

And then all the herbs return their power to their root, which is the Word of Hashem. This is the completeness of the aspect of the filling of the moon — when all the sparks that are enclothed in all the things of the world return to the holy Malchus. For they come from the diminishing of the moon, which is the diminishing of Malchus, from where all the sparks originate — the powers enclothed in all the herbs. And now, through the aspect of the rectification and filling of the moon, which is the aspect of Malchus, all the powers and sparks return to their root. And this itself is the filling and rectification of the moon, as mentioned above. This is the aspect of the radiance of Mashiach — for the filling of the moon is the aspect of the Kingship of Mashiach, when in the future Yisrael will be renewed like it. And then will be fulfilled "the light of the moon shall be as the light of the sun" (Yeshayahu 30:26), and there will be no diminishing in it at all.

Therefore, then one is able to make Rosh HaShanah. For Rosh HaShanah falls on Rosh Chodesh. And this is a great chesed from Him, blessed be He. For on Rosh Chodesh, Hashem, blessed be He, said: "Bring an atonement upon Me." Therefore we have an opening of the mouth to ask for atonement. Thus, the essence of Rosh HaShanah is through the aspect of the filling and rectification of the moon. For this that Hashem, blessed be He, said "Bring an atonement upon Me for having diminished the moon" — this is itself its rectification and filling. For then it begins to become full, since Hashem, blessed be He, expresses regret over its diminishing. Therefore, through all the aspects mentioned above, which are the aspect of the filling of the moon, one is able to make Rosh HaShanah — which falls specifically on Rosh Chodesh, when the rectification and filling of the moon begins, in the aspect of "Bring an atonement upon Me" as mentioned above.

This is why we say Hallel on Rosh Chodesh. For Hallel is the opposite of the k'lipah, which is the aspect of y'lalah (wailing), as is brought in the words of Rabeinu, may his light shine. For its sustenance is from m'oros deficient, as mentioned above. And on Rosh Chodesh the rectification begins; therefore we say Hallel at that time, which is the opposite of it. And we say only half-Hallel, because then it is only the beginning of the filling and rectification. The essential completeness of the rectification is on Yom Tov, and then we say the complete Hallel.

Rosh Chodesh is also the aspect of the beginning of teshuvah. For then Hashem, blessed be He, said: "Bring an atonement upon Me." From this, teshuvah cascaded down into all created beings — so that all of them experience a stirring of teshuvah on Rosh Chodesh, as Rabeinu, may his light shine, wrote. This is alluded to by the fact that we say half-Hallel — that is, Hallel with skipping. For so it is with the baal teshuvah, who cannot proceed in orderly fashion from level to level, but must skip and leap over many levels, as is brought regarding the verse "The angels of the hosts flee, they flee" (Tehillim 68:13). And as is brought in the Holy Zohar.

Also, in the Torah reading on Rosh Chodesh, it is impossible to read in order — one must skip backward. This too can be interpreted as an allusion to the aspect of teshuvah that pertains to Rosh Chodesh. For the baal teshuvah does not proceed in order; it is the way of the baal teshuvah that he sometimes must go back to earlier stages, as is brought in the name of the Baal Shem Tov on the verse "And He will lead us as young maidens" (Tehillim 48:15) — that at first he is assisted from Above to walk and run in the ways of Hashem, and afterward he is left on his own. Then he goes backward — and then resumes walking in order.

Also, Malchus of Dovid and Mashiach are alluded to in the Hallel, as is brought. Furthermore, the Hallel alludes to the aspect discussed above — namely, that we have an opening of the mouth to come and express regret and do teshuvah, since He, blessed be He, Himself expresses regret and says: "Bring an atonement upon Me." And this is the meaning of: "The stone that the builders rejected has become the cornerstone. From Hashem this came about" (Tehillim 118:22–23). That is: if one wonders about the baal teshuvah — how did he merit to be accepted? This is "the stone that the builders rejected" — he became the "cornerstone" — and such a thing seems astonishing. He blemished what he blemished — "the stone that the builders rejected" — they rejected him on account of his many transgressions, and now he has merited to become a "cornerstone." The matter seems wondrous on the face of it. But in truth, "from Hashem this came about" — that is, from Hashem Himself, as it were, came this principle that teshuvah should avail. For this was cascaded down from Him, blessed be He, since He Himself, blessed be He, said: "Bring an atonement upon Me." Therefore we, too, have an opening of the mouth to express regret and to do teshuvah. This is "from Hashem this came about" — from Hashem Himself, as it were, this came into being: that teshuvah should avail, since He Himself expresses regret, as mentioned above. But in truth, "it is wondrous in our eyes" — for in our eyes it is truly a wonder how teshuvah can avail, and how we can have the audacity to come before Him with our sins and express regret — yet "from Hashem this came about," as mentioned above.

The three evil desires — eating, intimacy, and money — stem from the diminishing of the moon, the aspect of diminished Malchus. Their rectification comes through the three festivals, which represent the moon's filling. Through this rectification one merits prophecy, prayer, and healing through the Word of Hashem — the "Great Lender" from whom all truly receive, nullifying the chain of borrowings in nature. Rosh Chodesh marks the beginning of this process of renewal: Hashem Himself, as it were, says "Bring an atonement upon Me," opening the door for teshuvah. Hallel is said in half on Rosh Chodesh — reflecting both the partial stage of rectification and the leaping, non-linear path of the baal teshuvah. The ultimate fulfillment is the radiance of Mashiach, when the light of the moon will equal that of the sun.

The reading of Parashas HaTamid on Rosh Chodesh:

Based on what our rebbe, whose light should shine, wrote — that the aspect of tamid (the daily offering) is the tikkun (rectification) of prayer, in the aspect of "the prayers were instituted corresponding to the t'midin (daily offerings)" — see there. And behold, the blemish of prayer is through the blemish of the moon, which is the aspect of Malchus (Sovereignty), the aspect of prayer. And therefore on Rosh Chodesh, when the Holy One, blessed is He, said, "Bring upon Me an atonement," then the tikkun of the moon begins, for then it begins to become full. Therefore we then read Parashas HaTamid, which is the aspect of the tikkun of prayer, as above. For then, on Rosh Chodesh, the tikkun of the moon begins, which is the tikkun of prayer, as above.

Halachah on the matter of Rosh Chodesh:

Based on the teaching "Tik'u bachodesh shofar" ("Blow the shofar at the new month") — see there in Likutay Tinyana, siman 1, the entire teaching well, through to its end.

And the summary of the matter is that there are three character traits that cause the loss of yirah (fear of G-d), which is the aspect of Yerushalayim. They are: the desires for food, for intimacy, and for money. And they are the aspect of the three watches of the night. And their rectification is through the Yamim Tovim (festivals), which are the three r'galim (pilgrimage festivals). And then one merits n'vuah (prophecy) through the malach (angel) that is made through yirah. And through n'vuah one merits prayer. And then one does not need medicines, for one is healed through the word of Hashem, which is the great Lender. For all the stars borrow one from another — the moon borrows from the sun, etc. And from there all the herbs receive their power. But when one holds fast to the aspect of prayer, the aspect of the word of Hashem, which is the great Lender, then one is healed through the word of Hashem and does not need herbs. For the power of healing is drawn into bread and water, because all the herbs return their power to their root, which is the word of Hashem, and then the power of healing is drawn into bread and water, etc. And this is the aspect of the glimmering of Moshiach, etc. And then one can make Rosh HaShanah. For Rosh HaShanah is a great chesed that He gave us — Rosh HaShanah, the Day of Judgment, on Rosh Chodesh, when Hashem Yisbarach Himself, as it were, has regret and says, "Bring upon Me an atonement for having diminished the moon." And through this we have an opening of the mouth to have regret and to seek atonement, etc. — see there, all of this well.

And it appears that everything is connected to everything else, and its end is anchored in its beginning. For all of this is the aspect of Rosh Chodesh, in the aspect of the diminishing of the moon and its filling. For these three character traits that cause the loss of yirah, which is the aspect of Yerushalayim — they are in the aspect of the diminishing of the moon, from which the Sitra Achra draws sustenance, and from which come all the evil desires, in particular these three desires mentioned above. They are all from the aspect of the diminishing of the moon. For the desire for intimacy is drawn from the known klipah, which comes from the deficiency of the luminaries, as is written, "Let there be luminaries" (B'raishis 1:14) — written deficiently — this is Lilis, whose sustenance is from "luminaries" written deficiently — that is, the diminishing of the moon. And the desire for money also depends on the desire for intimacy, and its sustenance also comes from there, as is explained in the words of our rebbe in the teaching "Tzivisa tzedek," siman 23 — see what he brought there from the statement of the Tikkunim, which called the desire for wealth askara (a disease) for children — "it laughs at them with wealth in this world," etc. And this comes from "luminaries" written deficiently, as is known. And likewise the desire for food: the essence of the desire is in the aspect of "and the belly of the wicked shall be wanting" (Mishlei 13:25). For what is necessary for sustaining the body is not called a desire — only what is excess, the aspect of "the belly of the wicked shall be wanting," which is the aspect of "luminaries" written deficiently, the opposite of "a Tzaddik eats to satisfy his soul" (Mishlei 13:25), which is the aspect of full light — as is explained in the teaching "Vay'hi mikeitz," siman 54. Thus all these three desires are in the aspect of the deficiency of the moon, the aspect of "luminaries" written deficiently. And therefore they are alluded to in the words of our Sages of blessed memory in the three watches of the night, for their sustenance comes from there, from the aspect of the deficiency of the moon, which is the small luminary to rule the night. And therefore they cause the loss of yirah, which is Yerushalayim. For Yerushalayim is the aspect of Malchus, the aspect of the small luminary, and likewise yirah is also the aspect of Malchus, as is brought. And therefore these three character traits, which draw sustenance from the deficiency of the moon — which is the aspect of the diminishing of Malchus — therefore they cause the loss of yirah, which is the aspect of Yerushalayim, the aspect of Malchus. For the more these forces that draw from the diminishing of the moon overpower, chas v'shalom, the more the moon is diminished. And their rectification is through Yom Tov. For Yom Tov is the aspect of the tikkun for the diminishing of the moon, the aspect of the filling of the moon. For the festivals are counted by the moon, and they are its rectification, as is brought. And therefore all the three r'galim are at the time of the moon's fullness, for they are the aspect of its rectification and filling. And therefore Yom Tov is called the aspect of "And G-d saw the light, that it was good" (B'raishis 1:4) — which is the aspect of full light, the opposite of "luminaries" written deficiently. And therefore these three festivals, which are the aspect of the filling of the moon, rectify the three desires mentioned above, which are the aspect of the deficiency of the moon. And through this one merits n'vuah, and through n'vuah one merits prayer. For all of this is accomplished through the tikkun and filling of the moon, which is the aspect of the completeness of Malchus, as is known. And from there comes n'vuah, for n'vuah is drawn from the malach that is made through yirah. And the malach is the aspect of the Shechinah, the aspect of "Behold, I am sending before you an angel" (Shemos 23:20), as our rebbe, whose light should shine, explained. And it bestows n'vuah when it ascends above the place of n'vuah — that is, above Netzach, Hod, and Yesod. And this is accomplished on Yom Tov, as is known — understand this; see there at the end of the aforementioned teaching. And then one merits prayer, which is also the aspect of Malchus. And then one does not need medicines, for one can be healed through the word of Hashem, from which they all receive and borrow. For all the stars borrow one from another — the moon borrows from the sun. And let us be precise: why, of all the borrowings of the stars, did he single out that the moon borrows from the sun? After all, they all borrow one from another — so why did he specify the moon borrows, etc.?

But it appears that all the borrowings of the stars — that they borrow one from another, and according to this the order of the celestial system is conducted — all of this depends on the borrowing of the moon from the sun. That is, the diminishing of the moon, which is the aspect of the diminishing of Malchus. And when His Malchus, Yisbarach — the aspect of the word of Hashem — is not revealed, then the borrowing is relevant, that they all borrow one from another. For everything is conducted in the order where this one receives from that one, and that one from that one, etc. But when the aspect of the word of Hashem is revealed, then all the borrowings are nullified. For then it is revealed that there is no compulsory order of nature or celestial system at all — rather, all of them as one receive from the great Lender, that is, the word of Hashem, for "His sovereignty rules over all" (Tehillim 103:19). And just as the highest sphere receives from the word of Hashem, so too the lowliest herb receives from the word of Hashem. For this master of prayer draws and reveals the aspect of Malchus, the aspect of the word of Hashem, below in this world of abundance, and draws His G-dliness, Yisbarach, below. Thus, through the revelation of the word of Hashem, which is the aspect of Malchus — which is the aspect of the tikkun of the moon and its filling — then all the borrowings, whereby they borrow one from another, are nullified. For they all borrow only from the great Lender, which is the word of Hashem. Thus all the borrowings of the stars are only through the diminishing of the moon — that is, the aspect of the diminishing of Malchus. And therefore he was precise: "all the stars borrow one from another — the moon from the sun" — for everything depends on this, as above.

And then all the herbs return their power to their root, which is the word of Hashem. And this is the completeness of the aspect of the filling of the moon — when all the sparks that are clothed in all the things of the world, which come from the diminishing of the moon (which is the diminishing of Malchus, from which come all the sparks that are the powers clothed in all the herbs) — return to the holy Malchus. And now, through the aspect of the tikkun and filling of the moon, which is the aspect of Malchus, all the powers and sparks return to their root. And this itself is the filling of the moon and its rectification, as above. And this is the aspect of the glimmering of Moshiach. For the filling of the moon is the aspect of the Malchus of Moshiach, when Yisrael are destined to be renewed like it. And then will be fulfilled, "And the light of the moon shall be as the light of the sun" (Yeshayahu 30:26), and there shall be no diminishing in it at all.

And therefore then one can make Rosh HaShanah. For Rosh HaShanah is on Rosh Chodesh. And this is a great chesed from Him Yisbarach, for on Rosh Chodesh Hashem Yisbarach said, "Bring upon Me an atonement" — and therefore we have an opening of the mouth to seek atonement. Thus the essential Rosh HaShanah is through the aspect of the filling of the moon and its rectification. For Hashem Yisbarach's saying, "Bring upon Me an atonement for having diminished the moon" — this itself is its rectification and filling. For then it begins to become full, since Hashem Yisbarach has regret over its diminishing. And therefore, through all the aforementioned aspects, which are the aspect of the filling of the moon, through this one can make Rosh HaShanah, which is specifically on Rosh Chodesh — when the tikkun of the moon and its filling begins, the aspect of "Bring upon Me an atonement," as above.

And this is why we say Hallel on Rosh Chodesh. For Hallel is the opposite of the klipah, which is the aspect of y'lalah (wailing), as is brought in the words of our rebbe, whose light should shine. For its sustenance comes from "luminaries" written deficiently, as above. And on Rosh Chodesh the tikkun begins; therefore we then say Hallel, which is the opposite of it. And we say only half-Hallel, for then it is only the beginning of the filling and rectification. The essential completeness of the tikkun is on Yom Tov, and then we say the complete Hallel.

Also, Rosh Chodesh is the aspect of the beginning of teshuvah. For then Hashem Yisbarach said, "Bring upon Me an atonement." And from this, teshuvah was drawn down into all created beings, so that all of them receive a stirring of teshuvah on Rosh Chodesh, as our rebbe, whose light should shine, wrote. And this is alluded to by the saying of half-Hallel — that is, Hallel with skipping — for so too the ba'al teshuvah cannot go in order from level to level; rather, he must skip and leap over many levels, as is brought on the verse, "The angels of hosts flee, they flee" (Tehillim 68:13). And as is brought in the holy Zohar. Also in the Torah reading on Rosh Chodesh, it is impossible to read in order, and one must skip backward. And it is possible to allude this also to the aspect of teshuvah that is on Rosh Chodesh. For the ba'al teshuvah does not proceed in order, and the way of the ba'al teshuvah is that he sometimes needs to go back in reverse, as is brought in the name of the Ba'al Shem on the verse, "And He will lead us beyond death" (Tehillim 48:15) — that at first they assist him from Above to go and run in the ways of Hashem, and afterward they leave him, and then he goes backward, and then he returns to go in order.

Also, in Hallel the Malchus of Dovid and Moshiach are alluded to, as is brought. Also alluded to in Hallel is the aforementioned aspect — that is, what is explained above, that we have an opening of the mouth to come and have regret and do teshuvah, since He Yisbarach Himself has regret and says, "Bring upon Me an atonement." And this is: "The stone that the builders rejected has become the cornerstone. From Hashem this came about" (Tehillim 118:22-23). That is, if one wonders about the ba'al teshuvah — how did he merit to be accepted? And this is "the stone that the builders rejected became," etc. — that is, the ba'al teshuvah who blemished with whatever he blemished. And this is "the stone that the builders rejected" — they rejected him on account of his many blemishes, and now he merited to become the cornerstone. And the matter seems astonishing. But in truth, "from Hashem this came about" — that is, from Hashem Himself, as it were, this came about, that teshuvah should be effective. For this was drawn down from Him Yisbarach, since He Himself, Yisbarach, said, "Bring upon Me an atonement." Therefore we too have an opening of the mouth to have regret and to do teshuvah. And this is "from Hashem this came about" — that from Hashem Himself, as it were, this came about, that teshuvah should be effective, since He Himself has regret, as above. But in truth, "it is wondrous in our eyes" (Tehillim 118:23) — for in our eyes it is truly a wonder how teshuvah can be effective and how we can have the audacity to come before Him with our sins and have regret. But "from Hashem this came about," as above.

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.

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.

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.

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.