יום הכפורים א

Based on the teaching "Tiku bachodesh shofar" — 3rd (Likutay Tinyana §8), beginning "Even though rebuke is a great thing," etc. See the entire teaching from beginning to end, carefully.

Section Ches [ח] And all this can be alluded to in the combination of verses of the masorah that cites six verses each consisting of five words of only two letters each. They are: (1) "And Noach begot Shem, Cham"; (2) "For also this one is a son for you"; (3) "For a hand is on the throne of Y-H"; (4) "Therefore he did not come to the table of the king"; (5) "Neither mine nor yours shall it be"; (6) "This is nothing other than an evil heart." That is: "And Noach begot" — he is the true tzaddik who is engaged in building the Holy Sanctuary cited above, "Shem, Cham" — meaning, he begets the holy souls which are the bechina of Shem [Name], the bechina of "a living soul — that is his name", and the essential means by which they are drawn close is through magnifying the Name, which comes through holy wealth. But the Adversary provokes and clings to holiness and seeks to strengthen the evil within the souls he draws close — which is anger and fury. But the true tzaddik overturns the evil — which is the bechina of Cham [heat], the bechina of the heat of anger and fury — and converts it to the bechina of "my heart burned within me, etc., I spoke with my tongue" — that is, to cry out and pray to Hashem, blessed be He, with warmth of heart, as stated. And this is "and Noach begot" — that the tzaddik — "Shem" — meaning the souls he draws close, "and Cham" — meaning the heat of heart that clings to them and wishes to introduce anger and fury — but the tzaddik converts it to the bechina of "my heart burned within me" cited above — through which everything is converted to holiness, and he begets many souls and magnifies the Name of Hashem, as stated. And this is "for also this one is a son for you" — for the souls he draws close are called sons, as our Sages of blessed memory interpreted — and every time he draws close a new soul it is in the bechina of a son, in the bechina of "for also this one is a son for you." And this is "for a hand is on the throne of Y-H" — which was said regarding the war with Amalek — that the Holy One, blessed be He, swore that His Name is not complete and His throne is not complete until the memory of Amalek is blotted out. And the essential war is over the aforementioned bechina — for Amalek constantly provokes Israel to diminish their Name, G‑d forbid, through anger, through which he steals their abundance — until Hashem Himself, so to speak, must fight against him, in the bechina of "for a hand is on the throne of Y-H" — that His Name and His throne are not complete until his memory is erased and anger is nullified from the world, and then the Name of Hashem shall be magnified — which is the name of Israel, the name of the true tzaddikim. And then all will return to Hashem, blessed be He — which is the bechina of "and Noach begot" cited above. And this too is the bechina of the completion of His throne, as is written there regarding the Throne of Judgment — see there. And the essential war with Amalek is because he wishes to take all the wealth for himself — for his desire and his honor — which is the bechina of the wealth of the nations and the wicked who do not strive that from their wealth there should come benefit to Hashem, blessed be He — to support the proper Torah scholars who truly fear Hashem. And this is "therefore he did not come to the table of the king" — for the one who opposes does not wish to come with his wealth to the table of the King, the King of the universe, to sustain all those who are close to Him — that is, the true tzaddikim and those attached to them. And through this: "neither mine nor yours shall it be" — for such wealth shall not succeed, for in the midst of his days it shall abandon him, as stated. And in truth, the Other Side desires this — for it is the inciter, the seducer, the prosecutor, etc. — for it incites those who oppose [the truth] to grow powerful in anger and have wealth from the Other Side, and afterward it itself prosecutes them and seizes their wealth until nothing at all remains in their hands — which is the bechina of what the Other Side itself says: "neither mine nor yours shall it be." And this is "this is nothing other than an evil heart" — for all of this flows from an evil heart, which is the bechina of anger called evil heart, as stated. But Hashem, blessed be He, fights against the Other Side — which is the bechina of Amalek — in the bechina of "for a hand, etc." — and brings Israel to cry out to Him with warmth of heart, and through this He foils the counsel of nations and merits the tzaddik to bring the wealth out from the Other Side and introduce it to holiness — through which the tzaddik begets many souls, in the bechina of "and Noach begot Shem, etc.", the bechina of "for also this one is a son for you" — for each time, souls are added who draw close to the truth, who are called sons, as stated.

The general principle: One must have dominion over the angels — and this is the ultimate purpose of Israel. And for this one requires connection to the roots of souls — which are the bechina of "mother of all living" [aim kol chai], etc. And the essential [means] is to connect to the righteous leaders [tzaddikei umanhaigay] of the generation. And for this one requires the fear [yirah] that is in the heart — which is the bechina of the building of Jerusalem. And one must rectify the three traits — eating, sexual relations, and money — through the three pilgrimage festivals [shalosh regalim]. And then one merits prophecy [nevuah]. And through this one merits prayer. And then all the herbs of the field [siach hasadeh] give their power into the prayer, etc. (See there carefully.) Section 1 And this is the bechina of sukkah — for sukkah in general is the bechina of connection to the roots of souls, which are the bechina of "mother of all living" — the Throne of Glory. And this is the bechina of sukkah which is the "mother who shelters over her children" [ima d'mesakkecha al benin]. And the essential [part of] the sukkah is the sechach — the bechina of the leaders and the well-known [tzaddikim] of the generation, who shelter and protect us — as it is written: "You were the anointed cherub who covers" [ata keruv mimshach hasochain] (Yechezkel 28). For the ruler and leader is the sechach that shelters and protects the world. And there are well-known figures and leaders who are false — who are famous only through brazenness [azus]. And this is the bechina of invalid sechach and valid sechach — namely the bechina of those who are famous and protect through falsehood, and those who are truly famous. And this is what our Sages of blessed memory said: that the sechach must grow from the earth and must not be susceptible to ritual impurity. For the truly famous one is the bechina of "growing from the earth" — namely through lowliness and smallness — in the bechina of "truth shall sprout from the earth" [emes me'eretz titzmach] — as it is written: "Before honor comes humility." And as cited in the words of Rabbainu, of blessed memory: that the essential elevation is through smallness. And as our Sages of blessed memory said (Yoma 22): "No leader is appointed over the community unless he has a basket of creeping things hanging behind him — so that if his mind should become arrogant, they say to him: turn around." And this is the bechina of roofing the sukkah specifically with the refuse of the threshing floor and winepress — "refuse" [psoles] specifically. Namely that those who shelter and protect the generation come from the rejected of the families — as our Sages of blessed memory said, as stated. Also one requires that it not be susceptible to impurity — namely that the leader should not lead through brazenness — for they are the bechina of susceptible to impurity. For brazenness is the bechina of "the nest of impurity" [kina d'mesa'avusa] — as cited from this in the teaching "Markevos Phar'o v'chaylo" (§38). For Israel who stood at Mount Sinai — their impurity ceased [pasak zuhamasam], etc. And one who has brazenness — it is known that his ancestors did not stand at Mount Sinai and their impurity did not cease — and therefore impurity takes hold in him. And this is the bechina of invalid sechach — namely, a leader through brazenness whose sign is that he does not grow from the earth — namely through lowliness — but rather through brazenness and greatness — and he is susceptible to impurity, as stated. Also: the sechach must be from something that grows — this is the bechina of souls [neshamos] — which are the bechina of growing things [tzmachim] — as it is written: "I made you numerous as the plants of the field" [revavah k'tzemach hasadeh nesaticha]. And therefore immediately after Yom Kippur one begins at once to engage with the sukkah — for Yom Kippur alludes to the ultimate purpose [tachlis] — as is cited: that Yom Kippur is the bechina of the World to Come, which is the ultimate purpose, when we will have dominion over the angels. And therefore immediately and at once one begins to engage with the sukkah — which is the bechina of connection to the roots of souls, as stated — in order that we should have the strength to stand in this dominion, as stated (as explained there in the teaching cited above). And in the particular laws of the sukkah, all the bechinot cited above are alluded to — through which one can connect to the roots of the souls of Israel, as stated. For the walls of the sukkah are three — two complete ones and a third even of one tefach. And it is cited that they are the bechina of netzach, hod, yesod. And this is the bechina of the three pilgrimage festivals — which are also the bechina of netzach, hod, yesod — the bechina of the legs [raglayin]. Namely: the walls and partitions of the sukkah are the bechina of the three pilgrimage festivals through which all the desires cited above are rectified — for they are holy partitions that constrain and make partitions for the three desires cited above — so that they should not go beyond the boundary of holiness and outside. And therefore they are two complete walls — namely seven tefachim each. And the third is one tefach — for one tefach is the bechina of yesod, as cited. And it corresponds to Shavuos — which rectifies the desire of sexual relations — the bechina of rectification of yesod. And therefore it is one tefach corresponding to Shavuos — which is one day — while the two complete walls of seven [tefachim] each correspond to the seven days of Pesach and the seven days of Sukkos. And this is the bechina of the things our Sages of blessed memory obligated to do in the sukkah — namely eating, drinking, and sleeping. Also they said that for all seven days one makes his sukkah a permanent dwelling — to spread there beautiful bedding and other sukkah decorations, and all beautiful vessels one brings inside the sukkah. And all these things correspond to the three desires mentioned above — for one must bring all of one's desires inside the partitions of the sukkah in order to rectify them, as stated. Eating in the sukkah — corresponding to the desire of eating. Sleeping in the sukkah — corresponding to the desire of sexual relations — for the essential blemish of the covenant is in the bechina of sleep and deep-sleep [tardemah], as cited (in §19) — and through sleeping in the sukkah it is rectified. Sukkah decorations [noy sukkah] — this is the bechina of the rectification of the desire for money — for one must bring all his wealth and all his cherished possessions — which are the acquisitions of his silver — into the sukkah. And through this they are rectified in holiness — for the sukkah is holy. And therefore one must bring all his desires there — namely the bechina of the three desires cited above. And through this they are rectified in holiness through the bechina of the three pilgrimage festivals — which are the bechina of the three walls of the sukkah, as stated. And then fear [yirah] is rectified — which is the bechina of Jerusalem (as explained there). And this is the bechina of "Who spreads a sukkah of peace... and over Jerusalem" [haporeis sukkas shalomecha... v'al Yerushalayim] — for sukkah protects over Jerusalem — namely the yirah that is rectified through the mitzvah of sukkah. For through it the three traits are rectified — and through this the bechina of Jerusalem is rectified, as stated (as explained in the teaching cited above) — see there. And through yirah one merits prophecy [nevuah]. And this is what our Sages of blessed memory derived: that the sukkah must be ten tefachim high — from the keruvim who sheltered with their wings over the Ark and were ten [tefachim] high — for the sukkah is in the bechina of the keruvim, from which one receives prophetic inspiration [ruach nevuah]. For through the yirah that one merits through the bechina of sukkah — through this one merits prophecy, which comes from between the two keruvim (as explained there in the teaching cited above — see there). Section 2 And through this one merits prayer — and then one is above all the stars [kochavim] — for they all receive from him (as cited there — see there). And this is the bechina of what our Sages of blessed memory said: that the stars must be visible through the sechach — namely the bechina of being above the keruvim. And this is the bechina of seeing as the upper [looks upon] the lower — as Rashi explained concerning the Leviathan regarding the verse: "He sees everything lofty" [es kol gavoah yir'eh] (Iyov 41) — as Rashi explained: namely that he has dominion over all the lofty ones — as if he is above them and sees them — for it is the way of the upper to see the lower, and the fear of the upper is always upon the lower — see there in Rashi's commentary at the end of Iyov. And this is also the bechina of the requirement that the stars should be visible through the sechach — namely that through the bechina of sukkah one sees the stars — namely one is above them and has dominion over them — which is the bechina of seeing, as stated. Section 3 And this is the bechina of the four species — which one takes during Sukkos at the time of prayer. For this is an allusion that the herbs of the field [siach hasadeh] give their power into the prayer — and therefore we raise up the herbs of the field — namely species of plants — at the time of prayer — to allude, as stated, that during Sukkos there is an elevation of prayer, until the herbs of the field give their power into the prayer, as stated. And the four species are the bechina of the glimmering of Mashiach [hitnotzetzus Mashiach] — for the essential importance of the four species is the esrog — which is the bechina of the kingdom of David [malchus David] — which is the bechina of Mashiach. And the three species — lulav, myrtle, and willow — correspond to the three forms of service that corrupt the service of prayer. The lulav corresponds to guarding the covenant [shemiras habris] — for the lulav is the bechina of "the righteous shall flourish like a palm" — the bechina of "the righteous one lives forever" [tzaddik chai almin] — which are the bechina of the eighteen wavings of the lulav. The triple myrtle [hadas meshulash] corresponds to the three Patriarchs — as is cited — this is the bechina of faith [emunah] — for the Patriarchs are the roots of the faith of Israel. The willow is the bechina of "do not despise any person" [al tihyeh baz l'chol adam] — for this is why we take the willow branches that have neither taste nor fragrance — so that we should not refrain from joining the sinners of Israel in our prayer — as is cited. Thus the willow alludes to "do not despise any person" — that it is forbidden to despise any person even one who is without taste or fragrance like a willow. And through the rectification of these three forms of service — through this the service of prayer is rectified. And then the appearance, taste, and fragrance of the herbs of the field come into the prayer — which is the bechina of the glimmering of Mashiach — as cited there. And this is the bechina of the esrog — which has appearance, taste, and fragrance — which one takes at the time of prayer — which is the bechina of the glimmering of Mashiach — for the powers of the herbs of the field are included in the prayer, as stated (see there in the teaching cited above carefully). Section 4 And therefore one waves the four species during Hodu laHashem at the beginning and end [of Hallel]. For "Give thanks to Hashem for He is good, for His kindness is forever" alludes to Mashiach who will come speedily in our days. And this is: "for His kindness is forever" — in the bechina of "and He deals kindly with His anointed" [v'oseh chesed limshicho] — and then He will bestow upon us all goodness. Also one waves during Ana Hashem hoshi'ah na ["Please Hashem, save now!"] — for this also alludes to the final salvation — which is the ultimate salvation. And Ana in gimatriyah = Eliyahu, etc. — for the final salvation and redemption through Mashiach will be through Eliyahu who will come and announce the redemption. For through Eliyahu the glimmering of Mashiach is made — for Eliyahu is among the most select of the great prophets — and through prophecy one merits prayer. And this is the bechina of "and Pinchas stood and prayed" [vaya'amod Pinchas vayefalel] — for Pinchas — who is Eliyahu — merited prayer through prophecy. And therefore he had the power to hold back rain — as it is written: "By the life of Hashem, if there will be these years dew or rain — except according to my word" [ki im lifee devaree]. "According to my word" [lefee devaree] precisely — the bechina of the word of Hashem — namely prayer. For Eliyahu merited the word of Hashem — namely prayer, as stated. And therefore he had the power to hold back the rain [matar] — for the rain [מ'טר] that causes the grasses to grow that have marah [appearance], ta'am [taste], and reiach [fragrance] — all this is through the power of the word of Hashem — namely prayer — which is the root of everything. And Eliyahu who merited the word of Hashem had the power to hold back the rain, as stated. And this is "according to my word" precisely, as stated. And therefore during Ana Hashem — which alludes to the bechina of Eliyahu through whom the final salvation will come — therefore then one waves the four species — the bechina of the glimmering of Mashiach who will come speedily in our days, Amen.

Likutay Halachos — Laws of Yom Kippur, Halacha 1

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