ראש השנה ד

Likutay Halachos — Hilchos N'si'as KapayimHalacha 2 (§1–4) Likutay Halachos — Hilchos N'si'as KapayimHalacha 1 And at first glance it is impossible to understand anything there. However, after a little study, one can derive from there certain introductory principles [hakdamos] that Rabbainu, of blessed memory, certainly intended, as is clear to one who examines closely (aside from other matters and principles that are there, which are difficult to grasp). And it is this: that his intention there is that through t’shuvah one merits the aspect of the unification of time [his’achadus ha’z’man] — that the time becomes unified and shortened, which is the aspect of above time [l’ma’alah mai’ha’z’man]. And so too it is explained in Sefer Alef-Bais HaShaini (under “T’shuvah,” siman 1): that the day a person does t’shuvah, he is above time. And similarly, Yom Kippur is above time. And this is his intention here. And through this — that one merits through t’shuvah the aspect of above time — through this one hears the kol of holiness, the aspect of “The voice is the voice of Yaakov.” And this is explained there in most of the matters that are written there (see there well and you will find them).

And by way of example, I will explain what I copied above, and from it you can infer the rest. “The voice is the voice of Yaakov — a proclamation [karoz]. Eisav — and he raised his voice.” Meaning: through meriting to hear the aspect of “The voice is the voice of Yaakov,” through this the voice of Eisav is subdued. And this is accomplished through t’shuvah, through which one merits the aspect of above time, as above. And this is: “Yitzchak — time — kuf tzaddik — sleepers” — meaning, Yitzchak is the aspect of z’man [time], for the letters of Yitzchak spell kaitz chai [“the living end”]. And it is found that the letters kuf-tzaddik are the aspect of “sleepers,” etc., which is the aspect of time. “Yitzchak son of Avraham — time — became unified” — meaning, the aspect of the unification of time, the aspect of above time, which one merits through t’shuvah.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 3 (§1–4) And this is the aspect of “Yitzchak son of Avraham,” as he goes on to explain: “Avraham who loves Me. In his eyes like a few days, through his love” (B’raishis 29:20) — meaning, Avraham is in the aspect of above time. For Avraham is the aspect of ahavah [love], the aspect of “Avraham who loves Me.” And love is the aspect of the unification of time, as is written: “In his eyes like a few days, through his love.” And ben [son] is the aspect of t’shuvah, as is written: “A remnant will return — your son” (Y’shayahu 10:21). Through which one merits the aspect of above time, the aspect of “If you return, I will restore you — before Me you will stand” (Yirmiyahu 15:19) — which is the aspect of above time.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 4 (§1–8) It emerges that “Yitzchak son of Avraham” hints that the time — which is the aspect of Yitzchak — becomes unified and ascends to the aspect of above time, which is the aspect of “Avraham who loves Me,” etc., as above — through the t’shuvah, which is the aspect of ben [son], the aspect of “a remnant will return — your son,” as above. And through this, the voice is heard — “The voice is the voice of Yaakov,” as above, as is explained there at the end of the matter.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 5, Part A (§1–7) “And Yisro heard — the Splitting of the Sea and the War of Amalek.” The Splitting of the Sea is the aspect of the nullification of times [bittul ha’z’manim] — “And Hashem looked upon the camp of Mitzrayim through the pillar of fire and cloud, and He confounded them” (Sh’mos 14:24). The pillar of fire is night, and the cloud is day — and HaKadosh Baruch Hu mixed them up and nullified the times. The War of Amalek is t’shuvah — Moshe, Aharon, and Chur — Rashi explains: they were engaged in a fast, meaning t’shuvah. Through this — through the nullification of times through t’shuvah — “Yisro heard” — he heard the kol. And in this manner you can look and examine the rest of the matters explained there, in this way, as above. And you will be able to understand there somewhat, if you examine well — “only its edge you will see” and understand somewhat, not all of it.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 5, Part B (§8–13) And this is the aspect of hearing the kol Shofar on Rosh HaShanah, which is yoma d’dina [the Day of Judgment], the aspect of G’vuros Yitzchak [the Severities of Yitzchak]. And then we blow the Shofar. For on Rosh HaShanah the awakening of t’shuvah begins, for it is the first day of the Ten Days of T’shuvah. And through the t’shuvah that begins on Rosh HaShanah, one merits the aspect of above time — which is the aspect of “Yitzchak son of Avraham,” as above. Meaning, Yitzchak — which is the aspect of time — ascends and is included in the aspect of “Avraham who loves Me,” which is the aspect of above time, through the t’shuvah, as above. And through this, the aspect of “The voice is the voice of Yaakov” is revealed and heard, which subdues the voice of Eisav, the aspect of “and he raised his voice,” as above.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 5, Part C (§14–20) And this is the aspect of the kol that goes out from the Shofar. For the Shofar is the aspect of t’shuvah — for it is the aspect of Binah [Understanding], t’shuvah, as is brought — the aspect of “From the narrow place I called to Y-ah.” And from there the kol goes out. For the revelation of the kol — the aspect of “The voice is the voice of Yaakov” — goes out from the Shofar, which is the aspect of t’shuvah, through which one merits the aspect of above time, through which the “voice of Yaakov” is heard and revealed — which is the aspect of the kol that goes out from the Shofar, as above.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 5, Part D (§21–27) And therefore we blow a Shofar of a ram [ayil] — the aspect of the ayilo shel Yitzchak [the ram of Yitzchak], which is the aspect of time, which is sweetened and ascends to the aspect of Avraham, which is the aspect of above time, through the awakening of t’shuvah at the time of the blowing of the Shofar. Through this the kol of the Shofar is heard. For the main revelation and hearing of the kol is through the t’shuvah, as above. And therefore we bless the main blessing “lishmo’a kol shofar” [“to hear the sound of the Shofar”] and we do not bless “to blow the Shofar.” For the main thing is to hear the kol Shofar — namely, to merit t’shuvah then. And then one merits to hear the kol Shofar. For the kol is heard and revealed specifically through the t’shuvah, through which one merits the aspect of above time, as above.

Likutay Halachos — Hilchos N'si'as KapayimHalacha 5, Part E (§28–33) And this is the aspect of the sweetening of G’vuras Yitzchak that is sweetened on Rosh HaShanah through the aspect of Avraham and Yaakov. As is written in the holy Zohar: that Avraham and Yaakov hold onto Yitzchak so that he should not burn the world, chas v’shalom, etc. For G’vuras Yitzchak is the aspect of time, as above. And Chesed Avraham [the Kindness of Avraham] is the aspect of above time, as above.

Likutay HalachosHilchos N'filas apeye'im u'Kedushah d'SidraHalacha 1 (§1) For it is found in the words of Rabbainu, of blessed memory, in another place, that the main z’man [time] is because the da’as [knowledge/awareness] is not in completeness. And the more the da’as is diminished, the more it seems that there is time. But when there is da’as, the time is nullified. And the more the da’as grows, the more one knows that there is no time at all — until, through the ultimate completeness of da’as, one can merit the aspect of above time entirely. And therefore during sleep, when the da’as departs entirely and only the ko’ach ha’m’dameh [imaginative faculty] remains, then it seems to a person that in a quarter of an hour, many years pass, as is perceived in a dream. It emerges that then a quarter of an hour is seventy years — for because of the lack of da’as, it seems that even a quarter of an hour is a great length of time. But afterward, when one awakens from sleep, one sees that the time that seemed in the dream to be many, many years is in truth only a quarter of an hour. It emerges that time is shortened through the da’as. And similarly, higher and higher — the more the da’as is greater, the time also becomes shorter — what seems to us while awake to be a great length of time, there where the da’as is greater, the time is shorter. And so on, higher and higher, until the ultimate completeness of da’as, where it is above time entirely, etc. (see there). And similarly with regard to makom [space] — the more the da’as is greater, the more the space is diminished, etc. (see there, all this, well, in Likutay Tinyana siman 61).

Likutay Halachos — Hilchos N'filas ApayimHalacha 4, Part A (§1–4) It emerges that the main z’man is in the aspect of the lack of da’as, and conversely, the nullification of time is through the completeness of da’as. And the lack of da’as is the aspect of dinim [judgments/severities]. For the more the da’as is completed, the more the chesed and compassion grow (as is explained many times in the words of Rabbainu, of blessed memory). And therefore the main z’man is in the aspect of G’vuras Yitzchak, from which the dinim descend — which are in the aspect of the lack of da’as, through which the time grows greater. And conversely, Avraham, which is the aspect of love and chesed — which is the aspect of the enlargement of da’as, for mi’sitra di’y’mina mocha chivra k’chaspa [“from the right side, the brain is white like silver”] — therefore it is in the aspect of the nullification of times, as above. And this is the aspect of what is brought there in the aforementioned chapter headings, the verse: “When you are in distress … in the end of days … and you will return” (D’varim 4:30), etc. For acharis ha’yamim [“the end of days”] is the aspect of time, for there, in time, one can speak of “the end of days.” And there is the main hold of the dinim, chas v’shalom, as above. And this is: “When you are in distress and all these things find you … in the end of days” — in the end of days specifically, which is the aspect of the intensity of time, which is the aspect of the withdrawal of da’as, which is the aspect of severities and judgments, chas v’shalom, the aspect of “when you are in distress,” etc. And then one needs to do t’shuvah in order to merit the aspect of above time, which one merits through the t’shuvah, as above. And through this, the time is sweetened and ascends above time, and then all the dinim are sweetened — the aspect of “when you are in distress” — through the da’as that grows, which is the aspect of above time, etc., as above. And this is: “When you are in distress … in the end of days” specifically, as above — then “you will return to Hashem your G-d and you will hear His voice” specifically, as above. Meaning, you will do t’shuvah, and then you will merit the aspect of above time, and you will merit to hear the kol, as above. And then everything is sweetened, as above. And this is the aspect of the kol Shofar — that then G’vuras Yitzchak is sweetened through Avraham, etc. For then the time — which is the aspect of G’vuros Yitzchak — ascends to the aspect of “Avraham who loves Me,” which is the aspect of above time. And through this, the “voice of Yaakov” is heard and revealed, through which everything is sweetened, as above. And this is the aspect of the narrow end of the Shofar [maitzar ha’shofar], the aspect of “From the narrow place I called to Y-ah,” the aspect of “When you are in distress,” etc., mentioned above — which is the aspect of G’vuros Yitzchak, the aspect of time, as above. And from there specifically one hears “the voice of Yaakov,” which is the aspect of the kol that goes out from the Shofar, as above. For this is the main thing: to sweeten the din at its root and to transform the din to rachamim [mercy] — that the intensity of G’vuros Yitzchak, which is the aspect of time from which the dinim mainly take hold, chas v’shalom, the aspect of “when you are in distress,” the aspect of the narrow end of the Shofar, should be sweetened and ascend to the aspect of above time, the aspect of Avraham. Until from there specifically the kol is revealed and sweetened — for this kol cannot be heard except through the aspect of above time, as above. And now the kol is heard and revealed specifically from within the aspect of G’vuros Yitzchak, which is the Shofar of the ram — the ram of Yitzchak — the aspect of the narrow end of the Shofar. For one merits through the t’shuvah to sweeten G’vuros Yitzchak, until the time ascends to the aspect of above time, as above, until from there specifically the kol is heard — which is heard specifically through the time ascending above time, as above. And this is the aspect of the awakening from sleep at the time of the Shofar, as is brought — the aspect of “Awaken, you sleepers, from your slumber,” etc. For the main time is in the aspect of sleep, as above — for then there is the withdrawal of da’as, and then the time is greatly lengthened, etc., as above. And when one awakens from sleep, one sees that what seemed in the dream to be a very long time is in truth only a quarter of an hour, as above. It emerges that the awakening from sleep is the aspect of above time. And therefore the blowing of the Shofar is in the aspect of the awakening from sleep, the aspect of “Awaken, you sleepers,” etc. For then the time — which is the aspect of Yitzchak, the aspect of kuf-tzaddik — “sleepers,” etc., as above — ascends to the aspect of above time, which is the aspect of the awakening from sleep, as above. And therefore we blow a Shofar that is the horn of an animal [keren b’haimah]. For the main time is in the aspect of b’haimah [animal], which is the lack of da’as. For an animal has no da’as, only the imaginative faculty — which is the aspect of sleep, where there is only the imaginative faculty, and there the main time is, as above. And therefore all the animals, beasts, birds, and all the world — everything was created before Adam in the six days of creation. And Adam was created after them, at the end of the six days of creation. For he is farther from time than all of them, and closer to the aspect of above time, which is the aspect of Shabbos. For Shabbos is the aspect of t’shuvah, the aspect of Olam Ha’Ba [the World to Come], the aspect of “And you will return to Hashem your G-d” — which is the aspect of above time, the aspect of “And He blessed it above all the days and sanctified it above all the times.” For Shabbos Kodesh is blessed and sanctified above all the days and times, for it is in the aspect of above time. And the six days of creation are in the aspect of time, for they are in the aspect of Olam Ha’Zeh [this world], the aspect of “Today, to do them” (D’varim 7:11) — where the main time is. And therefore everything was created first, during the six days of creation, before Adam. For Adam is a bar da’as [one who possesses knowledge] — which is the defining characteristic of Adam. And therefore he is farther from time than all other creatures. And therefore he was created at the very end of time — namely, on the sixth day — so that he would enter Shabbos immediately, as our Sages, of blessed memory, said. Meaning, so that he would enter immediately into the aspect of above time, which is Shabbos. For this is the main purpose of the creation of Adam in this world: to connect the lower with the upper — to connect and elevate the aspect of time to the aspect of above time. It emerges that the main time is in the aspect of b’haimiyus [animality], the aspect of the absence of da’as, the aspect of sleep. And therefore we blow specifically a horn of an animal. For this is the main thing: to clarify and elevate the intensity of the hold of time to the aspect of above time — until from within the horn of an animal, which is the aspect of the absence of da’as, the aspect of time, from there specifically the kol of holiness is heard — the aspect of “the voice of Yaakov,” which is the aspect of the kol Shofar. For this kol is not heard except in the aspect of above time, as above. And now this kol is heard from within the Shofar, from the horn of an animal specifically. For this is the main thing: to elevate the intensity of the hold of time to the aspect of above time, until from there specifically the kol is heard, etc., as above. For the horns of an animal grow from the excess of their brain, as is seen tangibly. And the brain of an animal is so coarse that from the excess of the brain, physical horns grow. For a human being, who possesses da’as — when he merits the completeness of da’as until the da’as grows so much that the vessels of the brain cannot contain the growth of the da’as — then this brain-overflow that cannot enter within becomes the aspect of makifin [surrounding lights]. And this is the aspect of karnayim [horns/rays], the aspect of the radiance of the skin of the face [kirun or ha’panim], as Moshe Rabbainu merited. But an animal, which has no da’as — from the excess of the brain, actual physical horns are made. For in truth, the da’as is above time and above space, for above time and above space are in one category (as is understood from the words of Rabbainu cited above). And therefore the makifin of a person — which are the main completeness of the da’as — cannot be clothed in time and space at all. But in an animal, the excess of the brain that cannot enter the brain breaks through and emerges, and from them physical horns are made that have no vitality or taste at all — only very coarse matter. And on Rosh HaShanah we take the horn of the Shofar — which is the keren ha’yovel [the horn of the Jubilee] — and from there specifically we reveal the “voice of Yaakov,” which is the kol Shofar. For now the aspect of the horn of the animal — the aspect of space and time, the absence of da’as, the aspect of sleep, the aspect of G’vuros Yitzchak — is sweetened and ascends to the aspect of “Avraham who loves Me,” the aspect of above time, the aspect of the awakening from sleep. And from there specifically the “voice of Yaakov” is heard, etc., as above. And this is the aspect of the reddening of the face of the one who blows [his’admus p’nai ha’tokei’a] — which is the aspect of makifin, which are the aspect of the 370 lights of the light of the face. And this is the aspect of the radiance of the face of Moshe. And through this he has the power to blow the Shofar — to bring out the kol Shofar from within the horn of the Shofar, the horn of an animal. For he elevates the horn of the animal to the aspect of the radiance of the light of the face — namely, he elevates the absence of da’as to the completeness of da’as. This is the aspect of the ascent and unification of time to the aspect of above time — through the sweetening of G’vuros Yitzchak through Chesed Avraham. And then the “voice of Yaakov” is heard — which is the kol that goes out from the Shofar, etc., as above. And this is the aspect of T’kiah, Sh’varim, T’ruah, T’kiah. T’kiah is the aspect of Avraham, chesed, as is brought. For the T’kiah is a long, simple sound [kol aroch pashut] — the aspect of above time, which is entirely long, entirely good, and there is no change there at all. Sh’varim is the aspect of Yitzchak, the aspect of g’vuros, the aspect of “when you are in distress … in the end of days” — the aspect of time. And therefore it is several rapid sounds. For there, in time, there are changes and the division of times [his’chalkus ha’ittim]. And this is the aspect of the division of the sounds of the Sh’varim. For the vitality of time comes from the aspect of sounds and melodies [kolos v’nigunim] — which is the aspect of the seven sounds that David said, which correspond to the seven days of creation. And as is understood from the story of Rabbainu, of blessed memory, about the Seven Beggars — on the third day, when the one with the speech impediment came, etc. (see there) — that each day he came with songs and melodies that contained all the wisdoms, etc. (see there). For in truth, the main vitality of time comes from the aspect of the intellect, which is the aspect of above time. And therefore the main vitality of time is from the aspect of sounds that are in the aspect of above time, as above. And therefore the division of the sounds of the Sh’varim is the aspect of time, the aspect of the division of times and seasons — which is drawn from the aspect of G’vuros Yitzchak. And it is sweetened through Chesed Avraham, which is the aspect of above time, the aspect of a long, simple sound without any division, etc., as above. T’ruah is the aspect of Yaakov. Yaakov connects and joins the two aspects together — namely, Avraham and Yitzchak — as is known. Meaning, Yaakov is comprised of both of them, and he is the aspect of the unification of time [his’achadus ha’z’man] — namely, he connects, joins, and elevates the division of time and unifies it and draws it close until it ascends to the aspect of above time. And this is the aspect of the T’ruah, which is also several divided sounds, but they are very short — shorter than the sounds of the Sh’varim — and much more rapid. This is the aspect of the unification of time, where one draws together and unifies the time — the aspect of “the time became shortened,” as mentioned in the aforementioned ma’amar. And through this — through the time becoming unified through the aspect of Yaakov, which is the aspect of the T’ruah — through this one merits to return to the aspect of above time. And this is the aspect of the final T’kiah — that one returns and ascends to the aspect of above time. And this is the aspect of Malchus David [the Kingship of David] that is hinted at in the final T’kiah — the aspect of Malchus Moshiach [the Kingship of the Messiah], which is Malchus di’k’dushah [Kingship of holiness]. For this is the main aspect of Rosh HaShanah: that we pray extensively for the revelation of His Kingship over us through the sprouting of the Keren Moshiach ben David [the horn of the Messiah, son of David]. For the main time is in the aspect of Malchus, which governs the world that is in time and in measure. And therefore the aspect of Malchus is called acharis ha’yamim [“the end of days”], which is the aspect of time — for there is the entire order of times. And the main creation of the world — which is the coming-into-being of time — was made in order to merit connecting the time to the aspect of above time. For this reason Adam was created on the sixth day, so that he would enter Shabbos immediately, as above — so that he would immediately connect the time of the six days of creation to the aspect of Shabbos, which is the aspect of above time, as above. But through the complaint of the moon, who said “It is impossible for two kings to use one crown,” she was diminished. And the diminishment of the moon is the main aspect of time — which comes through the diminishment and smallness of the intellect. And this is the aspect of the diminishment of the moon, for the main vitality is the intellect (as is brought in another place). And therefore the main time is in the aspect of the sleep of night, when the ma’or ha’katan [the small luminary] rules, for “the governance of the night.” For there the main time is, in the aspect of the diminishment of the moon, as above. And in the future, the deficiency of the moon will be filled, and the light of the moon will be like the light of the sun, and then time will be nullified entirely, as is written: “And it will be one day known to Hashem — not day and not night” (Z’charyah 14:7) — which is the aspect of the nullification of time. And now, on Rosh HaShanah, which is the first day of the year, we need to engage in this tikkun immediately. For immediately at the beginning of the year, when the first day of the year begins — which is the beginning of time — we need to elevate immediately all the time of the year to the aspect of above time. Through this, all the dinim that take hold in the aspect of “the end of days,” the aspect of “when you are in distress,” are sweetened. For this is the main purpose of all our service: to clarify and elevate the aspect of Malchus to its original place — that the end of deed should ascend to the beginning of thought — that the deficiency of the moon should be filled again, and the light of the moon should be like the light of the sun, and all the time should be included in the aspect of above time. And therefore one needs to do this immediately on Rosh HaShanah, on the first day of the year. And this is the aspect of “Constantly the eyes of Hashem your G-d are upon it, from the beginning of the year until the end of the year” (D’varim 11:12) — “At Rosh HaShanah it is judged what will be at its end” — that the end of the year ascends to Rosh HaShanah. And this is the aspect of drawing together the end of time to its beginning. For “This day is the beginning of Your works, a remembrance of the first day” — for on this day Adam HaRishon was created on the sixth day, so that he would enter Shabbos immediately, for this intention, as above — so that he would elevate all the time to the aspect of above time, as above. And then, when all the time ascends to the aspect of above time, all the dinim that take hold in the aspect of time — in the aspect of “the end of days,” the aspect of Malchus, where all the twenty-eight times are (fourteen for good and fourteen, etc.) — are sweetened. For from there descends the hold of the times for bad, chas v’shalom, because of the diminishment of the moon, which is the diminishment of the intellect and the intensification of time. But when one connects and elevates the time to the aspect of above time through the enlargement of the intellect, the change of times and seasons is nullified and all the dinim are sweetened — the aspect of “when you are in distress” that takes hold in the aspect of “the end of days.” And then everything becomes entirely good, drawn from the aspect of above time, which is entirely good, entirely long. And through this our judgment goes forth to light on Rosh HaShanah — for good, long life, and for peace and for all good. For from there everything is entirely good, as above. And this is the main sprouting of Keren Moshiach, which is Malchus of holiness. For Moshiach is in the aspect of above time. And therefore David HaMelech, peace be upon him, had no time at all in this world, and was fit to be stillborn. But in truth, Hashem, blessed be He, desires the tikkun of the world — for on the contrary, David specifically needs to be in this world, for he has the power to connect and elevate all the world to the aspect of above time. And therefore “days upon the days of the king were added” (T’hillim 61:7), until he lived seventy years in this world and merited to ascend to the aspect of above time, the aspect of “David, King of Yisrael, lives and endures” — which is the aspect of above time, that he lives and endures forever. And from him will come Moshiach, who is also above time, and he will rectify everything (as is explained in the words of Rabbainu, of blessed memory, on the verse “I have this day begotten you” (T’hillim 2:7) — that Moshiach will merit this intellect of the aspect of the nullification of time; see there, in Likutay Tinyana siman 61). And this is the aspect of “Blow the Shofar at the chodesh [new month], at the keseh [concealment], for the day of our festival” (T’hillim 81:4). “Which festival is it that the moon is concealed in it? This is Rosh HaShanah,” as our Sages, of blessed memory, said. For on Rosh HaShanah, both are together — Rosh HaShanah and Rosh Chodesh. And then the light of the moon and the light of the sun are joined together — for Rosh HaShanah is of the sun, and Rosh Chodesh is of the moon. And then the two need to ascend and be joined together, and the light of the moon should be like the light of the sun — which is the aspect of the unification of time, where the time ascends to the aspect of above time. And this is the aspect of the blowing of the Shofar, as above. And this is: “Blow the Shofar at the chodesh, at the concealment,” etc., as above. And this is the aspect of why Rosh HaShanah is called Yom HaZikaron [the Day of Remembrance]. For shich’chah [forgetfulness] is the aspect of the withdrawal of da’as, where the main time is, as above. But zikaron [remembrance] is the aspect of da’as, through which time is nullified, as above. For even with our intellect we can understand somewhat that there is no time at all. As we see tangibly: time goes and rushes, and it flies and soars like a passing shadow, until in truth, according to the flight of thought, one sees almost tangibly that there is no time at all. For where is the time of the entire world? And the main time is only because of the forgetfulness — because days and years pass, and over time, the earlier days are forgotten. And because of the forgetfulness, it seems as if it has already been a long and drawn-out time. But when one remembers well what happened from the beginning until now, and the day that passed many years ago is as if it stands now — through this one sees that there is no time at all. Although with our intellect we certainly cannot understand this matter in completeness — only some flash, in passing, as it were. The main principle is that zikaron, which is the completeness of da’as, is the aspect of above time. For the main time is because we do not have intellect, as Rabbainu, of blessed memory, said explicitly — namely, the aspect of forgetfulness, which is the aspect of sleep, the withdrawal of da’as. And therefore the verse exhorts: “Remember the days of the world; understand the years of each generation” (D’varim 32:7) — that all the days of the world and the years of each generation need to be elevated and connected to the aspect of zikaron, which is above time. And this is “Remember” — “remember” specifically. And this is through “understand the years,” etc. — namely, through the binah [understanding] and the da’as, through which the time of all the days of the world and the years of each generation is nullified. And therefore Rosh HaShanah is called Yom HaZikaron. For then, at the beginning of the year, one elevates all the time to the beginning of time, to the aspect of the nullification of time — which is the aspect of zikaron, as above. And this is the aspect of Malchuyos, Zichronos, Shofros. Malchuyos [Kingship verses] — this is the aspect of time, for there is the entire order of times, as above. And one needs to elevate the Malchus, the aspect of the order of times, to the aspect of above time, which is the aspect of Zichronos [Remembrance verses], as above. And then, when the time ascends to the aspect of above time, the kol is heard, as above — which is the aspect of hearing the kol Shofar, as above. And this is Shofros [Shofar verses], as above. And this is the aspect of “Yom T’ruah yihyeh lachem” [“A day of T’ruah it shall be for you”] (BaMidbar 29:1) — “yom” [day] specifically. For then the “day,” which is the aspect of time, ascends to the aspect of above time — which is the aspect of the T’ruah, the aspect of hearing the kol Shofar, as above. And then, through the kol Shofar — which is the “voice of Yaakov” — the voice of Eisav is subdued, as above, for he wishes to accuse then. And his main hold is in the time mentioned above, for he is the aspect of ais ra’ah [an evil time], etc. And through the t’shuvah, through which the time is nullified and the “voice of Yaakov” is heard — the aspect of the kol Shofar — through this, all the hold of the evil time is nullified. For now the time is nullified entirely. And then the voice of Eisav is subdued and nullified through the “voice of Yaakov,” etc., as above. And this is the aspect of “Remember what Amalek did to you” (D’varim 25:17) — “Remember” specifically. For Amalek, who is from the seed of Eisav — who is the Sitra Achara, whose sustenance comes only from the intensification of time, from the aspect of the evil time — the main way to subdue him is through the aspect of “Remember” — through the zikaron, which is the aspect of Rosh HaShanah, the aspect of the nullification of times, as above. And this is what Rashi explains there: “And his hands were faithful until the setting of the sun” (Sh’mos 17:12) — that he mixed up the hours for them and made the sun stand still. Meaning, he mixed up and nullified the order of times. For the Amalekites were counting the hours, as Rashi explains there. For from there is the main source of their sustenance — from the aspect of times and hours. And Moshe Rabbainu had the power to nullify the time, and he made the sun stand still and mixed up the hours — which is the aspect of the nullification of time. And through this he subdued and brought him down, as above. And therefore on Shabbos we do not blow the Shofar. For Shabbos is above time, as above. And then there is no need to blow the Shofar, which is the aspect of the nullification of times — for then there is no need to nullify, for it is already above time, as above. And this is what our Sages, of blessed memory, said: that blowing the Shofar is a skill [chochmah] and not a labor [m’lachah]. For in truth, blowing the Shofar is not a m’lachah at all, which is in the aspect of time. For all the m’lachos [labors] are in the six days of creation, which is the main time, where all the constrictions of all the labors exist — in space and in time. But the blowing of the Shofar is chochmah and not m’lachah, for it is above time, where all the labors are, as above. For it is chochmah — the aspect of the completeness of da’as, which is the aspect of above time, which is through the completeness of da’as, as above. And why do we not blow on Shabbos? Because of the decree that perhaps one will carry it four amos in the public domain [r’shus ha’rabbim]. For in truth, blowing the Shofar is chochmah and not m’lachah, which is the aspect of above time. And if so, why should it be forbidden to blow on Shabbos? But the reason is: lest one carry it four amos in the public domain. For Shabbos itself is above time, and then there is no bairur [clarification/sorting]. And therefore it is forbidden to blow on Shabbos — which is the aspect of clarifying and elevating the time to the aspect of above time. And on Shabbos it is forbidden to engage in this, for Shabbos itself is above time. And if one blows the Shofar on Shabbos — which is the aspect of bairur, where one clarifies and elevates the time to the aspect of above time — then we are concerned that perhaps one will carry it four amos in the public domain. Meaning, perhaps one will enter the public domain and carry it there. For there, in the public domain, is the main clarification — to clarify from the r’shus ha’rabbim to the r’shus ha’yachid [private domain]. For this is all our service during the weekdays: to clarify and elevate the holy sparks from the public domain to the private domain. And on Shabbos it is forbidden to engage in this through labors and works, for then there is no bairur, as is known. And therefore it is forbidden to blow on Shabbos because of this decree. For Shabbos is above time, and then it is forbidden to blow the Shofar to elevate the time to the aspect of above time, for then there is no bairur, etc., as above. And this is the aspect of “Remember the day of Shabbos to sanctify it” (Sh’mos 20:8) — “Remember” specifically, the aspect of above time. And this is: “Remember it from the first day of the week” — in order to connect and elevate the six days of creation, which are the aspect of time, to the aspect of Shabbos, which is above time, as above. Blessed is Hashem forever, Amain and Amain.