ראש השנה א

And behold, on Rosh HaShanah we need to bring out from ko’ach [potential] to po’al [actuality]. For Rosh HaShanah is the beginning of the B’riyah [Creation] — “This day is the beginning of Your works,” etc. And beforehand there is the aspect of charon af [fierce anger], which is the aspect of dina kashya [harsh judgment] that is aroused on Rosh HaShanah. And one needs to sweeten it and clarify it, so that from it is made the aspect of rucho shel Moshiach [the spirit of Moshiach] (as is explained there in the aforementioned ma’amar). And on this we are engaged on Rosh HaShanah, and we multiply in t’fillos [prayers] and tachanunim [supplications], which are the sweetening of the charon af. And then from it is made the aspect of the spirit of Moshiach. For the main ru’ach ha’chaim [spirit of life] of Moshiach is the t’fillah [prayer] (as is explained in the ma’amar “Emor el HaKohanim” in siman 2, and in another place).

Halliloohoo veegvooroasuv halliloohoo kiroav guedlow.

2 הַלְלוּהוּ בִגְבוּרֹתָיו הַלְלוּהוּ כְּרוֹב גֻּדְלוֹ And therefore we crown Him, blessed be He, on Rosh HaShanah in all the t’fillos and say “HaMelech HaKadosh” [“the Holy King”], “HaMelech HaMishpat” [“the King of Judgment”], and the like. For then is revealed the aspect of the spirit of Moshiach, which is the root of the Malchus [Kingship] (as is explained in the words of Rabbainu, of blessed memory, in siman 54). For the revelation of Melech HaMoshiach [the King Moshiach] is the revelation of His Kingship, blessed be He. For the main revelation of His Kingship, blessed be He, will be in the future [l’asid], when the kingdom of Moshiach is revealed, as is written: “And Hashem will be King over all the earth; on that day,” etc. (Z’charyah 14:9).

And this is what is found in the s’farim [holy books]: that Moshiach will come from the side of Yitzchak — that Pachad Yitzchak [the Fear of Yitzchak] will be sweetened and become Yis’chak [“he will laugh”; i.e., the letters of Yitzchak rearranged to spell laughter]. Meaning, as above, that the revelation of the spirit of Moshiach is through the sweetening of the charon af — namely, the severity of the din [judgment], which is pachad [fear/dread], which is the aspect of Pachad Yitzchak, as is known. For we sweeten the Pachad Yitzchak on Rosh HaShanah, and when it is sweetened, the spirit of Moshiach is revealed, as above.

Praise Him for His mighty acts; praise Him for His exceeding greatness.

And therefore what is revealed on Rosh HaShanah: one needs to bring out from ko’ach to po’al — that the yadayim [hands] should be opened and divided, in the aspect of “You open Your hands [yadecha]” (T’hillim 145:16). Do not read “yadecha” [Your hands] but “yudecha” [Your Yuddin] — namely, the two Yuddin [letters Yud] of the two Names YKVK and Adnai — which are the aspect of a Yud at the beginning and a Yud at the end — the aspect of ko’ach and po’al. And [this is] the aspect of “the end of the deed is in the beginning of thought” [sof ma’aseh b’machashavah t’chilah] — that they should be divided and opened through the six letters in the middle, which are the aspect of makom [place], tziyur [form], and z’man [time] that exist in the ko’ach, and makom, tziyur, and z’man that exist in the po’al — which are three letters of the Shaim Ha’Etzem [the Essential Name, i.e., YKVK] and three letters of the Shaim Ha’Kinuy [the Appellative Name, i.e., Adnai]. Through these six letters, which are the six aspects mentioned above, through this the matter goes out from ko’ach to po’al. And this is accomplished through the completeness of the dibbur [speech]. And the completeness of the letters of the dibbur is through the aspect of Alma D’Asai [the World to Come], through the aspect of emes [truth] — through which the great Day of Judgment [Yom HaDin HaGadol] is made. And through this, a safah b’rurah [pure/clear language] is made, and the letters of the dibbur are completed.

3 הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר And afterward, one needs to make n’kudos [vowel points] for the letters, and to bring out the dibbur from the maitzar ha’garon [narrow place of the throat]. And this is accomplished through the kisufin [yearnings/longings] and the choshech [darkness] that is produced through m’niyos [obstacles/preventions] — through which the n’kudos are made for the letters, in the aspect of n’kudos ha’kesef [points of silver/longing]. And this is the aspect of nine n’kudin [vowel points], nine r’kiin [firmaments]. And then, when there are n’kudos for the letters and the dibbur is completed in fullness, then it goes out from ko’ach to po’al, etc. (See there, all this, well.)

Halliloohoo bisaika shoafuhr halliloohoo binaivel vicheenohr. And this is the aspect of the kol Shofar [sound of the Shofar] on Rosh HaShanah. For the kol that goes out from the Shofar — this is the aspect of emes that is revealed in the aspect of Olam HaBa [the World to Come]. For the main emes is in the future [l’asid], as is explained there. For the kol is the aspect of emes, the aspect of Yaakov, as is written: “The kol is the kol of Yaakov.” The aspect of “Give emes to Yaakov.” And it goes out from the Shofar, which is the aspect of Alma D’Asai, as is brought — as is written: “And it will be on that day, a great Shofar will be blown.” And through the aspect of emes that is revealed through the aspect of Alma D’Asai — which is the aspect of the kol of the Shofar — through this the Yom HaDin [Day of Judgment] is made (as is explained there in the aforementioned ma’amar).

Praise Him with blasts of the horn; praise Him with harp and lyre.

And this is the aspect of “and a great Shofar will be blown … and they will say, ‘Behold, this is the Day of Judgment.’” For the din is revealed through the kol of the Shofar, which is the aspect of emes revealed in Alma D’Asai, through which the din is made. For the emes cannot tolerate the wicked (as is explained there). And then, when the din is revealed, then a safah b’rurah [pure language] is made — for they return to Hashem, blessed be He, and do t’shuvah out of fear of the din. For then they understand the difference between a tzaddik [righteous person] and a rasha [wicked person], etc. (as is explained there). And this is the aspect of the awakening of t’shuvah that is made through the kol of the Shofar, as is written: “Is a Shofar blown in a city and the people do not tremble?” (Amos 3:6) — as above. It emerges that through the kol of the Shofar, which is the aspect of emes, the aspect of Alma D’Asai, through this the aspect of a safah b’rurah is made, as above, and through this one brings out from ko’ach to po’al (as is explained there). And this is the aspect of the N’sirah [the Sawing/Separation — a Kabbalistic concept of the separation of Malchus from Z’air Anpin] that begins on Rosh HaShanah — which is the aspect of bringing out from ko’ach to po’al. For on Rosh HaShanah is the beginning, through the kol of the Shofar, which is the aspect of emes, as above. And therefore the main kol mentioned in the Torah is the T’ruah, as is written: “A day of T’ruah it shall be for you” (BaMidbar 29:1). For the T’ruah is the aspect of Yaakov, as is known — which is the aspect of emes, the aspect of Vav [the letter ו] — through which one brings out from ko’ach to po’al, as above. And this is the language of T’ruah, which is a language of sh’virah [breaking]. And so too Sh’varim [broken blasts], which is also a T’ruah from a doubt [mi’safaik] — it too is a language of breaking. Meaning, the aspect of the cutting and breaking of the “hands” mentioned above — that one opens and breaks and cuts between the ko’ach and the po’al, which are the two Yuddin. This is the aspect of bringing out from ko’ach to po’al, as above. And therefore every T’ruah has a T’kiah at the beginning and a T’kiah at the end. This is the aspect of a Yud at the beginning and a Yud at the end, which are the aspect of ko’ach and po’al. For the T’kiah is a kol pashut [simple/straight sound] — which is the aspect of a Yud, which has no tziyur [form] in it, only the aspect of a simple sound. And the T’ruah is in the middle of the T’kiyos — for the T’ruah is the aspect of emes, the aspect of the Vav, the aspect of the six letters between the two Yuddin, through which one brings out from ko’ach to po’al, as is explained there. And therefore the T’ruah is three sounds, as they said: “the measure of a T’ruah is like three y’vavos [sobs]” — corresponding to the three aspects that exist regarding the ko’ach and regarding the po’al, which are makom, tziyur, and z’man — which are three letters near the Yud at the beginning, and so too three letters near the Yud at the end, as above. And this is [the meaning of] the doubt regarding the T’ruah — whether it is Sh’varim or what we call T’ruah. And they ruled to do both. For there are two sets of three aspects mentioned above — namely, makom, tziyur, and z’man in the ko’ach, and likewise in the po’al, as above. And the doubt is which of them is the main one — whether one needs to make and rectify the aspect of makom, tziyur, and z’man that is in the ko’ach, or that which is in the po’al. For the main matter — that we need to rectify and to open the Yuddin, in the aspect of bringing out from ko’ach to po’al — the main thing is in the aspect of t’shuvah, in general and in particular. For in general, one needs to do t’shuvah and rectify the sin of Adam HaRishon [the first man], who damaged this — for through his sin he caused the Sh’chinah [Divine Presence] to withdraw from the lower worlds, and caused misah [death]. This is the aspect of the po’al returning to the ko’ach. And because of this, we need to return and rectify this every year — to bring out from ko’ach to po’al anew. And so too each person needs to do t’shuvah for everything he sinned and damaged — and this is accomplished in the aspect of bringing out from ko’ach to po’al. For the main avairah [transgression] is through the falling/cutting of the “hands” — namely, the Yuddin mentioned above — in the aspect of “Contemplate three things and you will not come to transgression” (Avos 3:1) (as is explained there; see there). And therefore the tikkun is through t’shuvah, which is the aspect of pesach charatah [the opening of remorse — a Talmudic concept that remorse creates an “opening”], the aspect of pesach [an opening], the aspect of the opening and cutting of the “hands” mentioned above. Meaning, since he sinned and damaged the opening of the “hands” mentioned above — for they fell into transgression, chas v’shalom [G-d forbid] — through this he destroys the world, chas v’shalom. For then the po’al returns and withdraws to the ko’ach as at first — which is the aspect of misah [death], the aspect of “the wicked in their lifetime are called dead.” For the main k’dushah [holiness], which is the chiyus [vitality], the aspect of the ru’ach di’l’sata [the lower spirit/breath], the aspect of po’al, withdraws upward and returns to the ko’ach. And his vitality is only from some nitzotzos [sparks] that fell. And therefore, when he wishes to do t’shuvah, he needs to build the world anew and bring out from ko’ach to po’al. And this is accomplished through the t’shuvah itself, which is pesach charatah — the aspect of an “opening,” as above. It emerges that on Rosh HaShanah, which is the days of t’shuvah, one needs to bring out from ko’ach to po’al through the t’shuvah itself, which is pesach charatah, as above. And the kol of the Shofar hints at this — namely, the T’ruah, which is the aspect of bringing out from ko’ach to po’al. For the T’ruah is g’nuchi ganach [groaning groans] and y’lulai yalil [wailing wails] — namely, the aspect of charatah [remorse], that one regrets the transgression and groans in one’s heart and wails over the greatness of the damages that each one damaged according to what he knows in his soul of what he did all year. And through this remorse one brings out from ko’ach to po’al, as above. And the doubt was whether the T’ruah is g’nuchay — namely, Sh’varim — which is the aspect of laiv nishbar v’nidkeh [a broken and crushed heart], like one who groans from his heart. And this is corresponding to the damage of the three aspects that are in the ko’ach — namely, makom, tziyur, and z’man near the Yud at the beginning. Meaning, the doubt was whether the main t’shuvah is to rectify the damage to the machashavah [thought] — for the main thing is not to allow [the thought] to take form in a thought of transgression, chas v’shalom. For if he had not allowed it to take form in thought, he certainly would not have come to transgression in any manner. Therefore, perhaps the main t’shuvah is needed only for the damage to thought, as above. And this is the aspect of Sh’varim — the aspect of a broken and crushed heart, the aspect of g’nuchi ganach — namely, the sighing and groaning of the heart. For since the main damage is in the thought that is in the heart, therefore the t’shuvah is through a broken heart — namely, groaning and sighing, that one groans and regrets in one’s heart over the damage to the thought that is in the heart. Or whether we should say that the main t’shuvah is for the damage to the ma’aseh [deed] — for even so, the main transgression is when it comes to actual deed, chas v’shalom, Rachamana litzlan [may the Merciful One save us]. And this is the aspect of the T’ruah — in the aspect of “You shall smash them [t’roaim] with a rod of iron” (T’hillim 2:9) — that one needs to do great t’shuvah to annihilate and break all the k’lipos [husks] that were made through the transgression, chas v’shalom. And therefore, when the transgression came to actual deed, chas v’shalom, one needs a kol of y’lalah [wailing], which is greater than groaning. For groaning is only in the heart, as above, but y’lalah is a sound of crying and wailing — that one needs to cry out and wail in a bitter voice, with many sounds pressed one upon the other like a T’ruah, over the greatness of the damage he did in deed, chas v’shalom. So that through this he will rectify the damages through the greatness of his t’shuvah. And it will be fulfilled in him: “You shall smash them with a rod of iron; like a potter’s vessel You shall shatter them” — that he will break and shatter all the k’lipos and the accusers. And this is the aspect of T’ruah, which is y’lulai yalil — which is greater than g’nuchay — which is t’shuvah over the damage to the ma’aseh. And it is three sounds, corresponding to the three aspects of makom, tziyur, and z’man near the Yud at the end, the aspect of po’al. And so too the Sh’varim is also three sounds, corresponding to the three aspects near the Yud at the beginning, the aspect of ko’ach. And both together are six sounds — the aspect of the six letters mentioned above, through which one brings out from ko’ach to po’al, as above. And therefore Rabbasainu, of blessed memory, were compelled, from the doubt, to do both — which are the aspect of the Vav [= 6], as above. And they were also compelled to do each one separately — namely, T’kiah-Sh’varim-T’kiah separately, and T’kiah-T’ruah-T’kiah separately. For one needs to rectify them all — namely, to rectify the damage to the ma’aseh and the machashavah together — namely, the damage of a transgression done b’maizid [intentionally], in which one damages both the thought and the deed. And corresponding to this is T’kiah-Sh’varim-T’ruah-T’kiah, which includes both, thought and deed, as above. And sometimes one [damages] in thought alone without performing the transgression in actuality — and corresponding to this is T’kiah-Sh’varim-T’kiah. And sometimes there is deed without thought, such as an avairah b’shogeig [unintentional transgression] — and corresponding to this is T’kiah-T’ruah-T’kiah. And all the tikkun is in the aspect of bringing out from ko’ach to po’al. For through the damage, the po’al withdraws and returns to the ko’ach, as above, and one needs through the t’shuvah to return and open, etc., as above. And also for the damage to thought, one needs to return and bring out from ko’ach to po’al. For even in thought alone there is the aspect of ko’ach and po’al — namely, the beginning and start of the thought when it has no form yet, and its end when it takes form in makom, tziyur, and z’man. And therefore there is always a T’kiah at the beginning and a T’kiah at the end, and a T’ruah in the middle — or Sh’varim, which is also a T’ruah — which is the aspect of bringing out from ko’ach to po’al, which is a Yud at the beginning and a Yud at the end, etc., as above. And this is the aspect of the one hundred kolos [sounds] that we blow on Rosh HaShanah. For from the ko’ach until the po’al — namely, from the beginning of the thought until the end of the deed — is the aspect of one hundred [mai’ah], in the aspect of “Do not read ‘mah’ [what] but ‘mai’ah’ [one hundred].” This is the aspect of ma’asair min ha’ma’asair [a tithe from the tithe; i.e., 10 × 10 = 100]. For it needs to descend through the chain [hishtalshlus] in the aspects of machashavah, dibbur, u’ma’aseh [thought, speech, and deed], which are one hundred aspects of descent. And therefore we need one hundred kolos — so that it should descend and go out from ko’ach to po’al, which are one hundred aspects, as above. And behold, on Rosh HaShanah one begins to bring out from ko’ach to po’al through the emes, which is the aspect of the kol Shofar, as above — through which the letters of the dibbur are completed (as is explained there). But one still needs to make n’kudos for the letters and to bring out the dibbur from the maitzar ha’garon [narrow place of the throat]. For on Rosh HaShanah, only the kol alone [voice alone] is revealed. For since there are not yet n’kudos for the letters, the letters are not heard — for the letters cannot be revealed except through the n’kudos. And therefore the kol of the Shofar is the aspect of “from the narrow place I called to Y-ah” — the aspect of the narrow place of the throat. For it is impossible to bring out the dibbur in fullness except through the n’kudos. And when one makes n’kudos for the letters and the dibbur is completed, and it goes out from the narrow place of the throat, then it is completed and goes out from ko’ach to po’al in fullness (see all this in the aforementioned ma’amar). And these n’kudos are made during the other days of t’shuvah — which are nine days after Rosh HaShanah, corresponding to the nine n’kudin that exist from shuruk until kamatz. For the n’kudos are made through kisufin [yearnings] and chaishek [desire] (as is explained there) — namely, through the days of t’shuvah, in which they yearn and long for Hashem, blessed be He, with strong desire. For they are days of t’shuvah, days of ratzon [will/favor], in which all of Yisrael attach themselves to Hashem, blessed be He, with great desire and yearnings and great longings for Hashem, blessed be He. Through this, the aspect of n’kudos are made, and each day one n’kudah [vowel point] is completed. Until on the Holy Day [Yom HaKadosh, i.e., Yom Kippur] the uppermost n’kudah is completed — namely, kamatz, which is the aspect of Keser [Crown]. And then it is Yom HaKippurim, which is the aspect of Keser, as is known. And then, when all the n’kudos are completed, then it goes out from ko’ach to po’al in fullness (and therefore then the N’sirah is completed entirely). And therefore we pray on Yom Kippur five t’fillos — corresponding to the five motzaos ha’peh [points of articulation of the mouth]. For then the dibbur is completed through the n’kudos, as above. And therefore we fast on Yom Kippur with five inuyim [afflictions]. For the n’kudos are made through the desire and the yearnings, as above. And according to the n’kudah, so one needs desire. For there is desire above desire. And since on Yom Kippur one needs to merit the uppermost n’kudah — which is kamatz, the aspect of kamitz v’sasim [closed and sealed] — which is a very great nechshak [object of desire], and one needs a very, very great desire for this. For according to the greatness of the nechshak, so must be the desire. Therefore, on Yom Kippur — when one needs to merit such a nechshak that is kamitz v’sasim, the aspect of kamatz — one needs to nullify oneself completely [l’vatail atzmo mi’kol va’kol], to separate from all the desires of this world. And therefore they afflict themselves with the five inuyim — in order to nullify oneself, to merit such a nechshak — namely, the aspect of kamatz, as above. And this is [the reason] that it is a mitzvah to eat on Erev Yom Kippur [the eve of Yom Kippur]. For the main desire is made through the m’niah [prevention/obstacle] (as is explained there). For through withholding the thing from him, he desires it more. For the prevention is only for the sake of the desire (see there well). And behold, in truth, both are necessary — namely, the prevention and the desire. For the prevention itself is also greatly needed. For one needs to receive gradually and in measure [b’hadragah u’v’middah]. And if one receives more than what is fitting for him, through this he is nullified entirely. For “an excess of oil causes the extinguishing of the candle” — for he cannot receive an excess of light. It emerges that the very thing he wished to rectify becomes corrupted. Meaning, what he wanted to bring out from ko’ach to po’al — namely, to draw down vitality of holiness below — and because he wanted more than the measure, through this he went back and corrupted. For he cannot bear an excess of light, and it returns and withdraws upward. Therefore, everything in holiness that one wishes to do — there must be a m’niah, so that one should not receive the light suddenly and not gradually. And this is the aspect of “One who comes to purify himself, they assist him. They say to him: Wait!” [HaBa litaher m’sayain oso. Amrinan lay: hamtain] — the aspect of a m’niah, that they prevent him when he comes to purify himself and to do something in holiness, so that he should not receive the light suddenly and not gradually and in measure. And therefore, through the m’niah, a greater desire is made for him, and he desires and yearns greatly, and the m’niah prevents him, and then he desires more, and the m’niah prevents more. And through this — namely, through the m’niah and the desire — a k’li [vessel] is made to receive the light within it, gradually and in measure. Meaning, when he merits afterward that his desire is as great as the m’niah, and he breaks through the m’niah and merits what he desires — then from the m’niah that he had before, a k’li is made to receive within it the light of the nechshak [that which is desired]. And as I heard from Rabbainu, of blessed memory: that all the yisurim [afflictions/suffering] and the m’niyos [obstacles] that a person has when he begins to draw close to Hashem, blessed be He, and to the Tzaddik ha’emes [true Tzaddik] — from them a k’li is made to afterward receive within it the holiness of Yisrael. It emerges that the m’niah is a great good, for through it a k’li is made to receive the light of holiness gradually and in measure. And therefore, before Yom Kippur, one specifically needs to eat on Erev Yom Kippur. For on Yom Kippur, when one needs to merit a great nechshak — the uppermost n’kudah, the aspect of kamatz — one needs to nullify oneself completely, as above. For it is impossible to receive the great light of Yom Kippur — which is the aspect of kamatz, the aspect of Keser — except through complete bittul [self-nullification]. But in truth, the bittul needs to be in the aspect of ratzo va’shov [running and returning] — to receive the light within a k’li, gradually and in measure. Therefore one needs to eat on Erev Yom Kippur, and the eating that one is obligated to eat on Erev Yom Kippur is the aspect of a m’niah against the holiness of the fast of Yom Kippur, in the aspect of “One who comes to purify himself — they say to him: Wait!” For according to the greatness of the holiness of Yom Kippur — from the greatness of the desire and the yearnings and the longing for such a holiness as that of Yom Kippur — certainly most of the children of Yisrael would separate themselves in extra holiness and in great abstinence close to Yom Kippur, which is such a holy and awesome day. And certainly it would not be possible to eat and drink and enjoy on Erev Yom Kippur, from the greatness of the desire and the yearnings for the holiness of Yom Kippur. But Hashem, blessed be He, prevented us from this and decreed that we must specifically eat on Erev Yom Kippur, in the aspect of “One who comes to purify himself — they say to him: Wait!” — the aspect of a m’niah. For even in the holiness itself there is the aspect of a m’niah, for the m’niah itself is also holy. But the m’niah is for the sustaining of the person, so that he should not be nullified entirely, as above — so that he can receive the light through a k’li, in measure and gradually. And this is the aspect of the eating of Erev Yom Kippur, which is the aspect of “Wait!” — the aspect of a m’niah — so that afterward on Yom Kippur he can receive the great light through the greatness of the desire and the bittul of Yom Kippur, and even so he will not be nullified entirely, since a k’li has already been made through the aspect of the m’niah — namely, the eating of Erev Yom Kippur. And this is what is found in the K’savim [writings of the Arizal]: that the eating of Erev Yom Kippur becomes a k’li to receive within it the light of the inuy [affliction/fast]. Meaning, as above — for through the inuy, one is nullified and receives the great light, which is the aspect of kamatz, the aspect of Keser. But it is impossible to receive it except through a m’niah — which is the aspect of the eating of Erev Yom Kippur. Through this the desire is increased even more, through the m’niah, as above. And through the greatness of the desire and the m’niah, a k’li is made that receives within it the light of the holiness of Yom Kippur, which is the aspect of kamitz v’sasim, that one merits through the inuy and the bittul, as above. And therefore they are five inuyim — corresponding to the five motzaos ha’peh, which are completed on Yom Kippur, as above. For through the inuyim, the dibbur is completed entirely. For there is no completeness to the dibbur except through all the n’kudos, which are nine n’kudos. And on Yom Kippur one merits the uppermost n’kudah — namely, kamatz — which one merits through the bittul and the desire. For through nullifying oneself from all the desires of this world through the inuyim, through this the desire and the yearnings are greatly increased to cling to Him, blessed be He, and through this the aspect of kamatz is made, and then the dibbur is completed. It emerges that the dibbur is completed through the inuyim of Yom Kippur — and therefore they are five, corresponding to the five motzaos ha’peh, as above. And then, when the dibbur is completed, then it goes out from ko’ach to po’al — the aspect of “You open Your hands,” etc. And the main thing is accomplished through t’shuvah, which is pesach charatah, as above. And therefore then is the main t’shuvah, for then one needs to open and bring out from ko’ach to po’al in fullness, as above — which is accomplished through t’shuvah, which is pesach charatah, as above. And then, through the t’shuvah — that one regrets the past and attaches oneself with great desire and great yearnings to Hashem, blessed be He — through this one brings out from ko’ach to po’al, as above. And then it is a time of great ratzon [favor], and all the sins are forgiven — when it goes out from ko’ach to po’al, and the ru’ach di’l’sata [lower spirit] is opened from the ru’ach di’l’aila [upper spirit]. And then the ru’ach di’l’sata, which is the vitality of the lower worlds, is drawn below, and through this a great light is revealed and abundant shefa [spiritual bounty] flows, and all the dinim [judgments] are sweetened, and all the sins are rectified and atoned for. For the main damage of the sins is that they cause the Sh’chinah to withdraw from the lower worlds — which is the aspect of misah, that the vitality of the lower worlds withdraws upward. But when they return and bring out from ko’ach to po’al and reveal the ru’ach di’l’sata that is opened from the ru’ach di’l’aila — through this the damage is rectified and vitality and great shefa return and flow below, as above. And then they cry out “Sh’ma Yisrael” and “Hashem Hu HaElokim” [“Hashem is the G-d”] on Yom Kippur toward evening. For when one brings out from ko’ach to po’al and draws vitality of holiness below — this is the ultimate yichud [unification]. For before one brings out from ko’ach to po’al, and there is no vitality below, one does not know at all of Hashem, blessed be He. For we have no hasagah [comprehension] of Him, blessed be He, except through His actions — namely, through the aspect of the Yud at the end, which is Chochmah Tata’ah [Lower Wisdom] — through which one perceives and knows His G-dliness, each person according to what he apprehends in his heart. And then, when the aspect of the Yud at the end is opened and revealed — which is the aspect of po’al — then one knows His G-dliness and His Oneness, blessed be He. And the main knowledge is knowing that it is all one — “Hashem Hu HaElokim” [“Hashem is the G-d”] — and the ko’ach and the po’al are all one in the ultimate yichud. For the po’al is drawn from the ko’ach, and they are unified in oneness after the action just as before. For it is impossible to bring out from ko’ach to po’al until the aspect of the uppermost n’kudah is completed — which is kamatz, the aspect of Keser — in which one needs to nullify oneself entirely in the aspect of bittul, to merit this uppermost n’kudah. And then specifically one brings out from ko’ach to po’al, as above. It emerges that it is impossible to bring out from ko’ach to po’al except when one nullifies oneself entirely in the aspect of bittul, and is included in the beginning of thought, which is the aspect of kamatz, the aspect of Keser. And then specifically it goes out from ko’ach to po’al. And this is the aspect of “the end of the deed is in the beginning of thought” — meaning, when one wishes to reveal the end of the deed — to bring out from ko’ach to po’al — then one needs to ascend and be included in the beginning of thought, which is the aspect of Keser, the aspect of kamatz. Through this one brings out from ko’ach to po’al, as above. And therefore then one knows that Hashem Hu HaElokim and it is all one. For when one returns from the bittul in the aspect of ratzo va’shov, and brings out from ko’ach to po’al — then one knows that Hashem Hu HaElokim, as is explained well in the words of Rabbainu, of blessed memory (in siman 4), on the passuk “You have been shown to know that Hashem Hu HaElokim.” And this is what they say on Yom Kippur “Hashem Hu HaElokim,” and afterward they blow one T’kiah — this hints that now it is completed and goes out entirely from ko’ach to po’al, which is the aspect of the Yud at the end, which is the aspect of a kol pashut [simple sound], as above. And this is [the reason] that the world has the custom, according to the great ones of the world, not to fast during the Ten Days of T’shuvah except until after midday, and afterward they eat. And so I heard from Rabbainu, of blessed memory, that this is how one should conduct oneself. Meaning, as above — for they are days of ratzon [favor], days of desire, in which one attaches oneself to Hashem, blessed be He, with very great desire — through which the n’kudos are made, as above. And therefore one needs to give a boundary and measure to the desire and the d’vaikus [attachment/clinging], so that one should not be nullified entirely, as above. And therefore one needs to eat at the end of the day — which is the aspect of a m’niah. Through the m’niah and the d’vaikus and the desire, the n’kudos are made, as above. And this is the aspect of nine n’kudin, nine r’kiin [firmaments]. Meaning, that the n’kudos are made through the m’niyos [obstacles], which are the aspect of r’kiin (as is explained there in the aforementioned ma’amar; see there). And therefore he called the n’kudos by the name r’kiin — namely, haichalos [chambers/palaces] and kailim [vessels] to receive the light within them. This is the aspect of the uppermost rakia [firmament] (that is above the heads of the Chayos [Living Creatures]), through which haichalos and kailim are made — through the r’difah [pursuit] and the m’akayv [obstacle/delay] (as is explained about this in the ma’amar “Emtza’isa D’Alma” in siman 24). [This oas] relates to what is written above. What is written in the aforementioned ma’amar — that there is charon af [fierce anger] and it is sweetened and becomes rucho shel Moshiach [the spirit of Moshiach], and afterward it comes into the aspect of “hands” and one brings out from ko’ach to po’al. And this is the aspect of: “And the earth was sohu va’vohu” [“chaos and void”] (B’raishis 1:2) — this is the aspect of the charon af. “And the Spirit of G-d was hovering,” etc. — this is the spirit of Moshiach, as is found in the Zohar. For the spirit of Moshiach is revealed from the charon af through its sweetening, as is written there. “And G-d said, ‘Let there be light,’ and there was light” — this is the aspect of y’mina u’s’mala [right and left], as is brought — the aspect of ko’ach and po’al, as is written there. Blessed is Hashem forever, Amain and Amain.