ראש השנה ה

Na NaCh NaChMa NaChMaN MAyUMaN

Likutay Halachos — Hilchos N'filas ApayimHalacha 4, Part B (§5–8) And all this is the aspect of Rosh HaShanah. For Rosh HaShanah is the first day of the Ten Days of T’shuvah, and the main t’shuvah is through what is explained in the aforementioned Torah — through seeking, requesting, searching, crying out, and asking: “Ayeh — Where is the place of His kavod?” (as is explained in its place, in the aforementioned siman). For anyone can understand that for most people who are not mighty warriors as they should be, it is very difficult for them to return in t’shuvah. For since their yaitzer has already overpowered them and they did not overpower it to subdue it — since they are already ensnared, it is certainly difficult for them to return in t’shuvah. Especially those who have descended and fallen greatly, until their heart is in the aspect of s’charchor [spinning/dizziness] explained there — that the k’lipah that has clung to them through their sins twists and turns the heart with many distortions, confusions, and bewilderments. And as he said then explicitly in Yiddish: “It twists the heart around.”

Therefore, the main counsel and remedy for them is through the path explained in the aforementioned Torah — that even though they have fallen to the filthy places where His kavod is very hidden, even so, they should search and seek Hashem constantly, and ask and inquire at all times: “Ayeh — Where is the place of His kavod?” (as is explained there). And through this they will certainly, in the final end, merit to find Him, blessed be He, and the great descent will be transformed into an ascent, in the aspect of “the descent is the purpose of the ascent” — which is the aspect of “And where is the lamb for the olah [ascending offering]?” (as is written there).

Likutay Halachos

And therefore, on Rosh HaShanah, which is the first day of t’shuvah, one needs this aspect very much — to seek and request “Ayeh,” etc. And this is the aspect of the Shofar of Rosh HaShanah. For the main Shofar is the Shofar of the ram of Yitzchak, as is brought. And the ram of Yitzchak, which is the secret of the Shofar, came into being and was drawn only through the aspect of “Ayeh” mentioned above — as is understood from the parashah of the Akeidah: that through Yitzchak asking “And where is the lamb for the offering?” there afterward came into being the ram that would be offered in his stead, which was caught in the thicket by its horns specifically — hinting at the keren ha’yovel, the aspect of the Shofar.

The entire Likutay Halachos has been translated into English It emerges that the horn of the Shofar came into being through the aspect of “And where is the lamb for the offering?” Therefore we blow the Shofar on Rosh HaShanah, for then is the beginning of t’shuvah, whose main essence is through the aspect of “Ayeh” — which is the aspect of the Shofar. For because the Shofar is drawn from there, its kol has the power to awaken every person to take to heart and remember his eternal purpose — and in the final end, what will become of him. And even if it is still difficult for him to return in t’shuvah, at least he should walk in the aforementioned path: to spend his days seeking Hashem, to ask each day constantly, “Where is the place of His kavod?” For this is the main t’shuvah. And as is written: “And you will seek from there Hashem your G-d, and you will find” (D’varim 4:29) — “from there” specifically. And as is brought in the name of the Baal Shem Tov, of blessed memory: “And you will seek from there” — “from there” specifically — from whatever place one has descended and fallen to, even to the filthy places — “from there” specifically, one needs to seek with all his heart and with all his soul for Hashem, blessed be He, in the aspect of “Ayeh.”

by Petek Nanach (AI-assisted rough draft). And all this is the aspect of Rosh HaShanah, which is a hidden, concealed, and very secret matter, the aspect of the beginning of Creation, which is the secret of “B’raishis” — which is a sealed utterance [ma’amar sasum], the aspect of “Ayeh,” as is explained in the aforementioned Torah. And therefore we say then: “Before You all hidden things are revealed, and the multitude of secrets from the beginning,” “for this day is the beginning of Your works.” For all of Creation — especially the creation of Adam, who was created on this day and includes all of Creation — its essence was through the aspect of “B’raishis,” the sealed utterance, the aspect of “Ayeh,” which includes all the ten utterances (as is explained there). And this is the aspect of “Blow the Shofar at the chodesh, at the keseh” — “ba’keseh” specifically — a language of sealed and concealed, the aspect of “Ayeh,” which is the aspect of “B’raishis,” the sealed utterance, which is sealed and concealed and very hidden. And from there is the main tikkun of t’shuvah.

This edition is still in the rough draft stage. And therefore one needs to travel to true Tzaddikim for Rosh HaShanah. And even one who does not merit to travel, at least he should try to go to a place where there is a large gathering of upright and G-d-fearing people, to pray and hear the kol Shofar with them — as is the custom of all Yisrael, that on Rosh HaShanah and Yom Kippur they gather together from all the villages. And all those far away who are not careful to pray with the tzibbur throughout the year — on Rosh HaShanah they all gather to the holy congregation. For the main aspect of introducing this path of t’shuvah through the aspect of “Ayeh” — no one knows except the great true Tzaddikim. For every true Tzaddik is the aspect of Moshiach — he knows the secret of “B’raishis,” the sealed utterance, upon which Rebbe Shimon bar Yochai revealed seventy facets, which they customarily study during these days, in Elul and the Ten Days of T’shuvah — which is the holy Sefer Ha’Tikkunim.

We do not take responsibility for any errors; For the entire path of t’shuvah in these days is through the aforementioned aspect — “B’raishis,” the sealed utterance, which is the aspect of searching and seeking “Ayeh.” And therefore the main thing is to travel to true Tzaddikim who walk in this path and work to introduce this path into the world, in order to return the world in t’shuvah — upon which the redemption depends. For the name of Moshiach preceded the world, as is written: “Before the sun, Yinon is his name.” And similarly t’shuvah preceded the world. And therefore only he knows the secret of “B’raishis,” from which the beginning of Creation came — through which is the main path of t’shuvah.

all corrections are welcome.

And therefore even one who does not yet merit to come to true Tzaddikim on Rosh HaShanah should direct his heart that through the merit and power of the holy gathering of Yisrael with which he is joining on Rosh HaShanah and the Ten Days of T’shuvah, the path of t’shuvah will shine upon him. For Yisrael arose in thought first — and the more Jewish souls gather together to pray on Rosh HaShanah and to blow the Shofar, the more they can ascend to the beginning of thought, which is the aspect of “B’raishis,” the sealed utterance — and draw from there the path of t’shuvah. “For G-d is mighty and does not despise.” But one needs to take this very much to heart — to seek and request Hashem with all his heart, so as to draw this path upon himself constantly, in whatever befalls him all the days of his life. And therefore the main thing is to come to true Tzaddikim who work to draw this path.

Books of Rabbi Nachman of Breslov available in English: And this is: “B’raishis bara Elokim … and the earth was tohu va’vohu, and darkness upon the face of the deep” — which are the aspect of the totality of the four exiles, as our Sages said — which are the totality of the Sitra Achara and the k’lipos, whose sustenance comes from the concealment of “B’raishis,” the sealed utterance. But: “And the spirit of G-d” — this is the spirit of Moshiach — “hovered over the face of the waters.” For the main tikkun is through him — through introducing the path of Hashem into the world, to seek and search “Ayeh.” Through this the descent is transformed into ascent, and one ascends to the holiness of the sealed utterance, “B’raishis.” And this is “upon the face of the waters” — the aspect of “Pour out your heart like water” — the aspect of t’shuvah accomplished through this.

Character — The Aleph Bet Book of Traits — Sefer Hamidos

And this is the aspect of Rosh HaShanah, the aspect of kol Shofar, which is the aspect of “From the depths I called to You, Hashem.” For the main intention of the Shofar is that the kol should ascend higher and higher, until we merit to arouse the great mercy — the abundant mercy hidden in the sealed utterance, in “B’raishis.” For from its extreme concealment, the severe dinim draw sustenance — from which comes the sustenance of all the chitzonim and all the filthy places. And it is impossible to sweeten these severe dinim except at their root — the aspect of “Ayeh,” the sealed utterance, “B’raishis.”

The Stories of Rabbi Nachman of Breslov and Saba Yisroel And for this purpose comes the holy kol Shofar, which is a very strong and mighty kol, in the aspect of “The kol Shofar was very strong,” and in the aspect of “And the kol of the Shofar went and grew ever stronger” — ascending to the sealed utterance and revealing from there His G-dliness and His might and His dominion and His Kingship, which rules over all. And this is the aspect of “Elokim has ascended with a T’ruah” — which at first glance is not understood in its simple meaning: how can “ascent” apply to Hashem? But the intention simply is that the Torah speaks in the language of human beings: since through the Shofar His G-dliness and Kingship are revealed, it is considered, as it were, an ascent. But according to what was explained above, the matter is clearer. For “Elokim” is the aspect of dinim, and from there descend the dross of the dinim from which the Sitra Achara draws sustenance. But their entire root is from “B’raishis,” the sealed utterance. And through the kol of the T’ruah of Yisrael, the kol ascends there and reveals the concealment — through which all the dinim and chitzonim who draw sustenance from there are nullified. Then is fulfilled: “Elokim has ascended with a T’ruah” — “Elokim” specifically, the aspect of dinim, ascends through the T’ruah to its supreme root, the aspect of “B’raishis.” For the kol Shofar reaches there. This is the sweetening of the dinim at their root.

Outpouring of the Soul

And similarly, the kol Shofar descends and spreads throughout all the world, to all the ends of the earth, and enters the heart of each person to awaken and strengthen him to begin from now to search and seek Hashem in the aspect of “Ayeh” — until the descent is transformed into ascent. For the Shofar gathers outcasts — all the distant and lost ones who have fallen to the filthy places where they are almost lost. But in His compassion He gave us the power of t’shuvah, especially on Rosh HaShanah, and commanded us to blow the Shofar that awakens all to search and seek Him in the aspect of “Ayeh.” And therefore the Shofar gathers outcasts and lost ones, as is written: “And it will be on that day, a great Shofar will be blown, and those who are lost and those who are outcast will come.” For the kol Shofar is drawn in its root from the sealed utterance, which is above all the ten utterances. And therefore it is drawn in the aspect of kol alone, which is above speech and utterance. And therefore on Rosh HaShanah, which is the first day of t’shuvah, we engage in this holy kol.

The Fires of Israel

And therefore we begin the mizmor: “All the nations, clap hands,” etc. For this is the main tikkun of t’shuvah that one merits through the seeking and searching “Ayeh,” which is the aspect of the kol Shofar — that the main thing is to reveal His G-dliness in all the places of the chitzonim, in the aspect of: “If a person says to you, ‘Where is your G-d?’ — say to him, ‘In the great city of Rome.’” And this is the aspect of “Declare among the nations His kavod.” And therefore, whenever we wish to enter into holiness, to reveal His Kingship and to draw close to Him, we begin with the praise of His greatness — that He rules over all the nations. As in the morning, at the beginning of P’sukay D’Zimrah, we begin: “Give thanks to Hashem, call upon His Name, make known among the peoples His deeds … Declare among the nations His kavod.”

Rabbi Nachman of Breslov: Who He Was and What He Said

And similarly in the mizmor “Elokim Y’chanainu” that we say then in the morning — as is written: “To make known upon the earth Your way, among all nations Your salvation. The peoples will thank You, Elokim … the peoples will thank You, all of them.” And similarly at the entrance of Shabbos, “L’chu N’ran’nah” — which speaks much of this, that His G-dliness should be revealed among all the peoples. And similarly in this mizmor that we say on Rosh HaShanah before the Shofar: “All the nations, clap hands … For Hashem Most High is awesome … He is a great King over all the earth … He will subdue peoples beneath us, and nations.” For through revealing the sealed utterance, all the nations are subdued and fall and are nullified to holiness.

Live Up The Good Points — Azamru! And therefore all year we say “HaKeil HaKadosh,” and on Rosh HaShanah “HaMelech HaKadosh.” For even though the Name Keil is holier — it is one of the seven Names that may not be erased, while “Melech” is an appellation that may be erased — even so, on Rosh HaShanah we mention “Melech” specifically, to indicate that now His Kingship is revealed from the aspect of “Kadosh” specifically, which is the aspect of sealed and hidden. For “kadosh” is a language of separation and distinction.

Pray With Your Limbs & Other Devotions of a Nanach For throughout the year one cannot begin except from the aspect of “Keil” — the aspect of chesed, the first attribute of the seven days of building, the aspect of “The world is built through chesed” — from there is the main beginning of the revealed utterances. But now, the end of deed ascends to the beginning of thought — the aspect of Malchus, which is the last attribute, which in our many sins, especially in our exile, is in the aspect of “she descended wondrously, for her feet descend to death” — until she became hidden in the bad places. But on Rosh HaShanah and the Ten Days of T’shuvah, which is the beginning of t’shuvah through the aspect of “Ayeh” — through this His Kingship is revealed from “Kadosh” specifically, from the sealed utterance, which we work to reveal through the t’shuvah, the seeking and searching “Ayeh” — the aspect of “Let us search our ways and investigate, and let us return to Hashem.”

The Praises of Rabbi Nachman

And this is explained to one who understands, according to Ma’amar Eliyahu: “Keser Elyon — it is Keser Malchus. Upon it is said: ‘He tells from the beginning the end.’” Meaning, Malchus is the last attribute, the end of deed. But His entire intention in creating His world was only to reveal His Kingship. And therefore it is in the aspect of “the end of deed is in the beginning of thought” — the aspect of “He tells from the beginning the end.”

Likutay Halachos (complete English translation)

And as a practical matter, to merit t’shuvah according to what was explained above, one needs to explain a little. For the aspect of Malchus is not revealed except through the attributes from Chesed onward — the seven days of building, in which all the world was created through the ten utterances, in order to reveal His Kingship. And therefore in the aspect of Malchus all the attributes are included. But when a person sins, chas v’shalom — especially when the sins of the generation multiply until they cause the exile or its lengthening — then all the holinesses ascend upward. And then the Malchus is in the secret of a point, and she descends wondrously. And the main aspect remaining in her is the aspect of “Ayeh.” And one who merits to have compassion upon himself and to search “Ayeh” — then his descent is the purpose of his ascent, and he ascends to the root of Malchus, which is Keser Elyon, the aspect of “Ayeh,” the aspect of “B’raishis,” the sealed utterance. And through this specifically is his tikkun. And all this is done mainly on Rosh HaShanah and the Ten Days of T’shuvah. And then, through the t’shuvah — that the totality of Yisrael are awakened and come in humility before Hashem and request that He return us in complete t’shuvah — through this they ascend to the aspect of “Ayeh,” the root of everything, in the aspect of “Return, Yisrael, to Hashem your G-d, for you have stumbled through your iniquity” — so much so that you have no remedy except to return to Hashem your G-d Himself. For the good point [n’kudah tovah] hiding in the heart of even the worst of the worst knows in general that there is a G-d who rules and governs, and to Him alone we have sinned, and with Him is the forgiveness, as is written: “To You alone I have sinned,” and: “For with You is the forgiveness.” And this is the aspect of “Great is t’shuvah, for it reaches the Throne of Glory” — the aspect of “Ayeh,” which is the root of the Throne of Glory, the aspect of Kisei d’mis’kasya l’aila. And therefore we say then “HaMelech HaKadosh.” For the main name “Kadosh” is said regarding Keser, the aspect of “Ayeh,” which is entirely holy, entirely good, including all the ten holinesses. And from there specifically we now draw His Kingship upon us through the t’shuvah, the seeking and searching “Ayeh.” And there is much to explain according to the ways of the wisdom of truth, the holy Kabbalah. But all our engagement is only to explain what emerges from the words of Rabbainu according to the aforementioned Torah — what is relevant to the arousal of t’shuvah in truth, so that even the worst of the worst should merit to find counsel and strategy, a way and path and trail, to return to Hashem from wherever he is. And the main thing is through the seeking and searching “Ayeh,” mentioned above. And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments. And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent. But even for this, one needs at least a little yishuv ha’da’as [settled mind/composure] — to settle one’s mind well (as is explained in siman 10; see there well). And for yishuv ha’da’as one needs simchah [joy]. And the main simchah, especially for such distant ones, is through “Who has not made me a gentile” and “Who has distinguished us from those who go astray.” And through this one can somewhat connect all the aforementioned Toros (understand well). And also to connect to this what is explained in siman 15, regarding tz’dakah that is called “water” — and the main thing is to merit to give to true Tzaddikim and upright ones, so that one should not cause damage through the tz’dakah, chas v’shalom (see there well). And according to the connection of all these Toros together, some allusions in the aforementioned story of the one who had such power in his hands will be explained a little. For the extracting of the arrows is through the t’shuvah, through the seeking “Ayeh.” And entering into the ten walls of water is through the tz’dakah explained in siman 15. And yishuv ha’da’as explained in siman 10 — this is the chochmah that he draws through his hands to all who rely upon him. And the main healing is through simchah. For simchah is needed from beginning to end. And as our master, our teacher, and our rebbe, of blessed memory, said: that immediately when a person wants to return, it is a great sin when he has sadness and marah sh’chorah, chas v’shalom. And one needs to make himself happy every day with “Who has not made me a gentile,” etc. For the main cause of all the arrows — all the blemishes shot into the Bas Melech P’nimah — is the aspect of sadness, as is explained (in siman 24) in the Torah “Tishah Haichalin” — that the main exile of the Sh’chinah is through sadness. But in all this, one does not know where the beginning is, for everything depends on everything else. For everything is included in the sealed utterance, in the aspect of “Ayeh,” where all the ten utterances and all the holinesses are included, and the totality of the entire Torah included in the Ten Commandments, in which are included all the counsels and strategies to return to Him. But from the great concealment, especially through the multiplicity of sins, one does not know where the beginning is. Therefore the main thing is to seek and search for the true Rebbe and a true friend, in the aspect of “Make for yourself a rav and acquire for yourself a friend” — who will show and teach him to begin from wherever he begins, from whatever point. And then he will certainly merit a good end. And for this reason we blow T’kiah-Sh’varim-T’ruah-T’kiah, T’kiah-Sh’varim-T’kiah, T’kiah-T’ruah-T’kiah, many times. And we begin with T’kiah and end with T’kiah, and return and begin and end like this many times. All to hint that one needs to begin and return and begin, all the days of his life, through all the paths and counsels, until one merits to return to Him in truth. And all this needs much explanation, and to Hashem belongs the salvation. But one who truly desires can derive even from these words much awakening and very deep, true counsels. And one needs to examine very well all the aforementioned Toros — to examine them for practical application and good counsels. And then one will certainly find a way and trail to begin even now, to strengthen oneself in the seeking and searching “Ayeh” — until mercy is granted from Heaven. For in truth, everything is from Him, as is written: “Who has given Me anything beforehand, that I should repay him?” And: “For all is from You, and from Your hand we have given to You.” But even so, one needs at least some is’arusa dil’sata [arousal from below]. For all the worlds without number that depend on this world, on this person — everything was created only for this. And the totality of the arousal from below is the aspect of tz’dakah — the aspect of action, of hands, the aspect of “You shall surely open your hand to him.” And the main tz’dakah is when one merits to give to the one from whom one receives — who boasted that he is the main ba’al tz’dakah, that whoever receives, he gives to him — the aspect of “More than the householder does for the poor person, the poor person does for the householder.” But one needs to beseech Hashem greatly and to give much tz’dakah for the sake of Heaven, until one merits to find a worthy poor person. As our Sages said: “Lest you think anyone who wants to leap can leap — the Torah teaches: ‘How precious is Your kindness, Elokim.’” For there are many who cause more damage through their tz’dakah (as is explained in siman 15). And also all the deeds and good works are all called tz’dakah, as is written: “And it will be tz’dakah for us, that we observe to do.” But the beginning of all beginnings is from the mitzvah of actual tz’dakah. And as is the custom of all Yisrael, that before prayer one gives tz’dakah. And especially before Rosh HaShanah and the Ten Days of T’shuvah, one gives much tz’dakah — for tz’dakah to a worthy poor person who is included in the aforementioned ba’al ko’ach — from there is the main beginning. And also one who is a great pauper and has no money to give tz’dakah — even so, he too needs to give some small thing, whatever is possible, to a worthy poor person, as our Sages said: that even a poor person should give tz’dakah. For the offering of the poor person is very precious. And the main thing is that what one endures toil, exertion, shedding of blood, and humiliations to draw close to the truth — this is the main tz’dakah, the aspect of arousal from below. For in truth, the Tzaddik does not need the world at all for himself; on the contrary, from him come all the influences and all the wealth in the world, as our Sages said: “The whole world is sustained on account of Chanina My son, and Chanina My son has enough with a kav of carobs.” Rather, one needs to give him tz’dakah for our sake, for our own tikkun. Therefore, whoever has merited to be awakened until he has come to draw close to true Tzaddikim — he has the aspect of arousal from below. Immediately he should rejoice greatly in this, and through this he will merit yishuv ha’da’as, through which he will return to Hashem. And the main thing is through the seeking and searching “Ayeh.” And one can connect this matter with the story of the sixth day [from the “Seven Beggars”] — regarding the one who was without hands, who had very great power in his hands to extract all the ten types of arrows and to enter all the ten walls of water and to know all the ten types of pulses and to play all the ten types of melody — through which he heals the Bas Melech, which is K’nesses Yisrael. For each person has fallen and descended wondrously — all of which are the aspect of the ten types of arrows drawn through the sins of Yisrael, in the aspect of “For Your arrows have sunk into me.” And all the healing through the t’shuvah is only through the aforementioned path, the aspect of “B’raishis,” the sealed utterance, in which everything is included. For all the ten utterances are included in “B’raishis” (as is understood there). For all the aspects mentioned there are ten by ten: ten types of arrows to be extracted, ten walls of water through the tz’dakah of the ba’al ko’ach, ten types of pulses, and ten types of melody. And all are included in “B’raishis,” the sealed utterance, from which come all the ten utterances. But there, in “B’raishis,” everything is sealed and very hidden — and from the magnitude of its concealment, all the chitzonim draw sustenance from there, from which come all the ten types of arrows shot at the Bas Melech, K’nesses Yisrael. And the main healing is through having such power in his hands that he could extract all the arrows — and his main power comes from “B’raishis,” the sealed utterance itself. For from there is their sustenance and from there is their subjugation — through introducing into the souls of Yisrael to seek and search “Ayeh.” And this is what is written in the story: that he boasted that he has such power that even when he shoots an arrow, he can bring it back. And at first glance it is difficult: why does he need to shoot it and then bring it back? Would it not be better not to shoot it at all? But it is the secret of the sealed utterance, from which the chitzonim draw sustenance — and this is a great necessity for the sustaining of the world, which is sustained through the fact that there is specifically free choice. Therefore he boasted that he shoots an arrow and brings it back — for from the sealed utterance come all the arrows, the forces of the Sitra Achara, and from there specifically their subjugation, through seeking and searching “Ayeh.” And this is “B’raishis” — which alludes to t’shuvah, as is written in Tikunay Zohar: “B’raishis” [rearranged] spells yarai boshes [one who fears shame] — the aspect of t’shuvah, whose main essence is through bushah [shame], as is explained (in siman 72, Likutay Tinyana). Also, the letters of boshes rearrange to spell tashev [you will return] — the aspect of “You turn man back to dust and say, ‘Return, children of man’” — which is the aforementioned aspect: that even if a person has fallen to the filthy places, the aspect of the crushing of the soul [dich’duchah shel nefesh] — even then one needs to search and seek until he returns to Hashem, in the aspect of “You turn man back to dust” — which our Sages expound: “until the crushing of the soul.” Even then: “And You say: Return.” It emerges that “B’raishis” — the aspect of t’shuvah — is the aspect of extracting the arrows. For this is the main tikkun of t’shuvah: to extract all the blemishes that are the aspect of arrows shot at K’nesses Yisrael, the Bas Melech. And therefore they are the Ten Days of T’shuvah, from Rosh HaShanah until Yom Kippur — corresponding to the ten types of arrows that need to be extracted through the t’shuvah. Also, “B’raishis” is the aspect of the ten walls of water, in the aspect of what they said (G’mara Sukkah): “B’raishis bara — shis” — the shisin [channels] that are hollowed out and descend to the abyss, in the aspect of: “The roundings of your thighs are like ornaments, the work of a master craftsman” — which our Sages expound regarding the shisin that are hollowed to the abyss, that they are the handiwork of the Creator of B’raishis. For the shisin were created from the six days of B’raishis for the purpose of pouring the libations — their main purpose is that they descend to the abyss, to the deepest depths, and they were created with wondrous craftsmanship so that one can pass through all the ten walls of the waters of the deep and ascend and clarify from there all the fallen souls that have fallen to the ten crowns of impurity. All of this is the aspect of healing the Bas Melech who fled into the ten walls of water, into whom all the ten types of arrows were shot. For the libations are brought at the time of the offerings — and all the offerings are for clarifying the sparks and souls from the deepest depths of the k’lipos. And then one brings libations and pours them in the Bais HaMikdash into the shisin that descend to the abyss, to raise the most deeply fallen souls (as is explained in Choshen Mishpat, Hilchos G’viyas Chov, Halacha 5). And therefore the shisin are alluded to in “B’raishis,” for the main tikkun of these souls that descended to the abyss is through “B’raishis,” the sealed utterance, through seeking and searching “Ayeh.” And therefore we say a shir [song] at the time of the libations — for the main healing of the Bas Melech is through song and melody, the aspect of the ten types of melody (as is explained in the story) — that the waves of the sea, which are the aspect of the ten walls, are formed by the winds, from which come the ten types of melody (see there well). For the entire story, in which very lofty Toros are hidden, is all connected — everything told there in groups of ten is all tied and joined together. It emerges that “B’raishis” alludes to the ten walls of water. It is also explained in Rashi’s commentary on “B’raishis” that the waters preceded the world and their creation is not mentioned explicitly in the Torah — and all things were created from the water. And all this is the above matter: the waters that preceded the world were created through “B’raishis,” the sealed utterance. And because this utterance is so sealed and hidden, the waters — the totality of Creation — are sealed and hidden in the account of creation. For their creation is hidden in “B’raishis.” And therefore all the holinesses, and conversely all the impurities, are in water, as our Sages said. And conversely, in holiness, all purifications are through water — through immersion. And da’as is alluded to in water, as is written: “For the earth will be filled with knowledge like the waters that cover the sea.” For the water is in the aspect of “B’raishis,” the sealed utterance, from which the chitzonim draw sustenance from its great concealment — from which come all the dinim and punishments. And from there comes all the tikkun and purification and holiness. And therefore all the impure do not ascend from their impurity except through water — one needs to become hidden in the waters of the mikveh, and through this comes all purification. For all this alludes to the seeking and searching “Ayeh.” And this is: “The waters flowed over my head; I said, I am cut off. I called Your Name, Hashem, from the lowest pit.” And the main tikkun to enter the ten walls of water is through tz’dakah. And this too is alluded to in “B’raishis” — according to what our Sages expound: “B’raishis” — in the merit of challah, t’rumah, and bikkurim, which are called “raishis” — gifts to the kohanim, the aspect of tz’dakah. And also, tz’dakah itself should be given in the aspect of “raishis” — to give the first and choicest to worthy poor people. And similarly, “B’raishis” alludes to the ten types of pulses — the aspect of raishis chochmah [the beginning of wisdom]. And “B’raishis” — rosh bayis [head of the house] — that all the heads of Yisrael, who are the head and brains of Yisrael, the aspect of “Through wisdom a house is built” — all of them are through him. And similarly, “B’raishis” alludes to the ten types of melody, as is written in the Tikkunim: “B’raishis” [rearranged spells] “shir ta’aiv” [a song He desires]. On Rosh HaShanah, through the t’shuvah that is the aspect of seeking and searching “Ayeh,” one ascends in the ultimate ascent to “Ayeh” — “B’raishis,” the sealed utterance, where all the ten utterances are included. But when one ascends there, one needs to return and draw from there the sustaining of the world — through the revelation of the attributes from Chochmah to Malchus, the aspect of the ten utterances, until it is revealed to all that the fullness of the earth is His kavod and His Kingship rules over all. And this is the aspect of the n’sirah [building] brought in the Writings, that during the Ten Days of T’shuvah they work to build and repair each attribute, each day — to reveal His Kingship to all. And the main tikkun is through meriting to draw chidushay Torah from there, from “Ayeh,” the beginning of the Torah, from which the entire Torah is drawn, included in the Ten Commandments, which include the 613 mitzvos — the 613 counsels of the Torah in which all the counsels of holiness for each person are included. Through seeking and searching “Ayeh” — the main t’shuvah — one merits chidushay Torah. And this is the aspect of the Ten Days of T’shuvah, in which one draws the Ten Commandments that were given on Yom Kippur, which is the completion of the Ten Days of T’shuvah. And therefore we beseech: “Return us, our Father, to Your Torah.” And therefore on Yom Kippur is the main forgiveness and atonement, for then sins are transformed into merits, the aspect of “On that day the sin of Yisrael will be sought and it will not be found.” For through the sins — the filthy places — one was aroused to seek “Ayeh” until one ascended there and chidushay Torah were made. And afterward one draws counsels from the 613 counsels of the Torah included in the Ten Commandments received on Yom Kippur. And this is the aspect of Sukkos, from where come all the good counsels, in the aspect of “Spread over us Your Sukkah of peace, and direct us with good counsel.” And this is the aspect of the four species, the totality of the 613 mitzvos — as is brought, that esrog equals 613 in gematriya, and the three species of the bundle together all equal 613. And all this is impossible to merit except through the power of the ba’al ko’ach who had power in his hands to extract the arrows (t’shuvah), to enter the ten walls of water (the waters of da’as), to know all the pulses of each person, and to bring joy to each person. And all these aspects depend on and are tied to one another. And he enters into the depth of each person’s descent — who has drowned in the mire of the depths — and there too he still has free choice to cry out and search “Ayeh.” And the ba’al ko’ach lowers himself there and signals to him — signals that are the aspect of hands — so that he finds counsels to save his soul. For he knows the pulse of each person at every time, in the aspect of “The voice of my Beloved knocks.” And the main healing is through the simchah that he introduces in each person wherever he is — with “Who has not made me a gentile” and “Who has distinguished us from those who go astray” — and in all this we engage on Sukkos, the time of our simchah. And the main simchah is through water, the aspect of Simchas Bais HaSho’aivah, as is written: “And you shall draw water with joy from the springs of salvation.” And then we take the four species in the hands to arouse the power of the hands of the ba’al ko’ach. Until we merit Simchas Torah, when the main completeness of the simchah is over meriting to finish the Torah and begin it anew — “B’raishis” — to indicate that we work to draw counsels, the main drawing of chidushay Torah from “B’raishis,” the sealed utterance where the entire Torah and all the counsels are included. Through each seeking and searching “Ayeh,” one ascends there and draws good counsels, deep counsels, to strengthen oneself however one can. And this is the aspect of why we begin to say Bircas Geshem on Sh’mini Atzeres — “Mashiv ha’ru’ach u’morid ha’gashem.” For all the rains of blessing are drawn through the clouds, whose entire power to hold the water and bring it down in proper time and measure — so they should not flood the world, but rather bring blessing and abundance — all this is through the ten walls of water. And these ten walls are maintained by the ru’ach [wind/spirit], which is the aspect of simchah. And therefore we say “Mashiv ha’ru’ach u’morid ha’gashem” — for the rains drawn from the ten walls come through the wind that upholds them. And we begin on Sh’mini Atzeres, when the main intensity of the simchah is, the aspect of “And you shall be only joyful.” And this is the aspect of the ten types of melody drawn through the ba’al ko’ach who knows how to create a balance for all ten types of winds that maintain the ten walls of water, from which come all the rains. And this is: “Hashem will open for you His good treasury, to give rain to your land in its time.” For the rain is drawn from the good treasury — the aspect of the wondrous chambers of the fortress of water that has the ten walls. And therefore it is written regarding Moshe: “And Moshe sat by the well,” and our Sages said he learned from Yaakov, who found his match at the well. For all the wells are drawn from the fortress of water where the Bas Melech fled — who includes all the holy unions. And therefore the patriarchs found their matches at the well. And therefore Moshe was cast into the water and called “Moshe” because “from the water I drew him” — for the secret of entering the ten walls of water is known only to Moshiach, the aspect of Moshe, the first and last redeemer. And therefore all the patriarchs engaged in digging wells — for all the wells are drawn from the ten walls of water where the Bas Melech is, the aspect of Malchus of holiness, the aspect of emunah. And therefore in Bircas Geshem on Sh’mini Atzeres, all this is mentioned in detail — all the wells of the patriarchs. For through all this the rains of blessing are drawn. And this is the aspect of Sukkos and the four species. And the main principle: in this holy month, from Rosh HaShanah until Sh’mini Atzeres, we work on the tikkun of Malchus-Emunah — the Bas Melech who fled into the ten walls of water, from whom the ten types of arrows need to be extracted through the t’shuvah of the Ten Days. And afterward we enter the Sukkah — the Clouds of Glory. “And a mist rose from the earth and watered the whole face of the ground.” “A mist rose from the earth” — this is is’arusa dil’sata, the aspect of tz’dakah. And from this are made clouds that pour forth the waters of abundance and da’as, drawn from the ten walls of water. For all the giving of the Torah and all revelations of His G-dliness were through clouds, as is written: “In a pillar of cloud He would speak to them.” For the water is the aspect of da’as. And from them was the beginning of Creation, for at first the world was water within water. And therefore the creation of the water is not mentioned, for they are drawn from the sealed utterance, “B’raishis.” And therefore on Sukkos we engage in the tikkunim accomplished through the t’shuvah of the Ten Days. And therefore on the festival we engage in the tikkun of the water — the secret of the water libation on the festival, into the shisin. And then is the main simchah — Simchas Bais HaSho’aivah. And therefore on the festival we are judged regarding the water. For the main tikkun is through simchah. And then we enter the Sukkah, the Clouds of Glory. And therefore the Sukkah alludes to the Sukkah of Livyasan, as is written: “Will you fill his skin with Sukkos?” For the Livyasan is within the water. And there in the Sukkah we receive the spirit of wisdom drawn from the cloud upon the kapores, from which they derived the measure of the Sukkah — ten t’fachim. And then we merit simchah. And therefore one needs to give much tz’dakah on Erev Sukkos, for the entire tikkun of this month is through tz’dakah — the arousal from below. And therefore it is written regarding Noach’s ark and the flood: when the generation of the flood sinned, they caused the walls of water to be damaged, and from there was the flood. But chas v’shalom that they should be completely destroyed — only that in proportion to their damage, the waters burst forth. But in Hashem’s mercy, He drew the power of the walls that hold back the water into Noach’s ark, through which the world was sustained. For the secret of Noach’s ark is drawn from the walls mentioned above. And afterward Hashem swore never to bring another flood, in the merit of the Tzaddikim. And then He promised the rainbow would appear in the cloud — the rainbow of holiness that shoots arrows of holiness — and it appears in the cloud, through which comes all the revelation of the Torah. And therefore we mention Noach’s ark on Rosh HaShanah at the beginning of Bircas Zichronos, for all the holy aspects are tied to and included in one another. And this is the aspect of the four species, whose mitzvah is specifically in the hands, as is written: “And you shall take for yourselves on the first day” — to draw upon us the power of the hands. For through the wavings we extract the arrows. For the four species correspond to the four aspects: the lulav corresponds to extracting the arrows. Arvay nachal correspond to the water. Hadas is the aspect of the vitality of the n’shamah, the aspect of wisdom — through which one knows the pulse, how to revive the souls included in the Bas Melech, the aspect of “Sustain me with raisin cakes.” Esrog is the aspect of the main simchah that revives the Bas Melech, who is the aspect of the esrog, the aspect of “You are entirely beautiful, my beloved.” And through this we merit to finish the Torah and to “all the mighty hand,” and to return and begin “B’raishis,” the sealed utterance, to which we need each year to return and ascend, to draw Torah from there. And this is the aspect of Yom Kippur, the completion of the Ten Days of T’shuvah, when the Second Tablets were given in private — in which we engage all year through the t’shuvah. And on each day of the Ten Days, they worked to build the Malchus, one attribute each day, through the power of the t’shuvah of Rosh HaShanah — and the completion on Yom Kippur, which is the aspect of Keser Malchus, upon which is said “He tells from the beginning the end.” And then one draws Torah from there — through which one returns and reveals from the aspect of “Ayeh” specifically that the fullness of the earth is His kavod. And all this needs much explanation. “By the light of Your arrows they walk … waters streamed from thick clouds, the skies gave forth a voice, Your arrows also flew about. He made darkness His hiding place, around Him His Sukkah — darkness of waters, thick clouds of the skies … And He sent His arrows and scattered them … He sent from on high, He took me, He drew me out of many waters … G-d comes from Teiman … a torrent of water passed … by the light of Your arrows they walk. From the voice of archers between the watering places, there they recount the righteous deeds of Hashem … Awake, awake, speak a song!” On Rosh HaShanah at its entrance we say: “L’David Mizmor — To Hashem belongs the earth and its fullness, the world … For He founded it upon seas and established it upon rivers.” This appears to be a proof and reason for saying “To Hashem belongs the earth and its fullness” — and it is according to the above: that through the ten walls of water upon which He founded the earth, through this is revealed that to Hashem belongs the earth and its fullness. For the ten walls of water are the aspect of the constrictions of da’as, through which His G-dliness and His Kingship are revealed throughout all the earth. “Who will ascend the mountain of Hashem?” — the aspect of Rosh HaShanah. “And who will stand in His holy place?” — the aspect of Yom Kippur, when the Kohein Gadol enters his holy place, the Kodesh Kodashim, before and within. “One of clean hands and pure heart” — the aspect of Sukkos, when we take the four species in the hands, about which it is said: “I wash my hands in innocence and I go around Your altar,” as our Sages expound. From Rosh HaShanah is made afterward Hosha’na Rabbah — the completion of the sealing that began on Rosh HaShanah. (Tikkun 3): “The one who kills that serpent … is given the King’s daughter, which is prayer” — the aspect of the Bas Melech of the story. (Tikkun 21, daf 51b): “And further, Shofar … at that time … prayer ascends in melody, through the four species which are the simple, double, triple, and quadruple song,” etc. (see there). “What can I testify for you, what can I compare to you, what can I liken to you to comfort you? For great as the sea is your destruction — who will heal you?” (Aichah 2:13) — and it is brought that the aspect of “who will heal you” is the aspect of “Ayeh,” the aspect of “Mi” [Who], the aspect of sealed and hidden — through this is the main healing, as above. “With murder in my bones, my enemies taunt me, saying to me all day: ‘Where [Ayeh] is your G-d?’” (T’hillim 42:11) — for all the sustenance of the taunting enemies is from the aspect of “Ayeh,” as above. And to this, every soul of Yisrael who has compassion on his own tikkun, who does not allow himself to fall and does not despair of himself in any way, responds: “Why are you downcast, my soul, and why do you moan within me? Hope in G-d, for I will yet thank Him” — “I will yet thank Him” specifically — the aspect of “Ayeh” mentioned above. Regarding this he says: “I will yet thank Him” — specifically the aspect of “Ayeh” — to Him I will hope, and I will yet thank Him and I will ascend and be included in Him in holiness. And from there specifically all the salvations will be drawn upon me, the aspect of “the salvations of my face and my G-d.” “Make for yourself a rav and acquire for yourself a friend, and remove yourself from doubt.” And this is through the mitzvah of tz’dakah in completeness as is proper, for the sake of Heaven alone — not because of nature and not because of imagined honor. And this is: “And do not give much ma’aser based on estimates” — to give ma’aser, the aspect of tz’dakah, based on one’s own estimate, but rather as the Torah has commanded you. And through this one merits all the above. For the main subjugation of the Sitra Achara is through tz’dakah as it should be. Ten confessions [viduyim] of Yom Kippur — to extract all the ten types of arrows. For through the confession over the sins, which are the aspect of arrows against the Sh’chinah, through this one extracts the blemish of the sins from the place where the blemish reached — which is the aspect of extracting the arrows. And therefore we strike ourselves with the hands upon the heart and chest at the time of saying the viduy. For the main extraction of the arrows — the blemishes of the sins — is through the hands (as is explained there in the story). For all the prayers, supplications, and requests — especially the viduy of Yom Kippur — need to be said with a complete heart, in the aspect of “Let us lift our hearts to our hands, to G-d in Heaven.” For all the words receive from the hands, in the aspect of “As Hashem spoke by the hand of,” etc. (as is explained in siman 56, Likutay, Part 1). And the main t’shuvah through the seeking and searching is through the aspect of hands — one needs to seek and search for Him with all one’s heart, until one spreads his hands to Him, in the aspect of “I spread out my hands to You.” And it is written: “And he spread his hands within it.” This is the aspect of “Let us lift our hearts to our hands,” etc. — which is itself the matter of the simple reason why we strike with the hands upon the heart at the time of the viduy: in order to rebuke and arouse the heart to say the viduy now with a complete heart, which is the aspect of the seeking and searching — the aspect of the spreading and extending of the hands. And all this is the aspect of extracting the arrows through the hands, as above. Blessed is Hashem forever, Amain and Amain.