סוכה ד

This is the aspect of Nefilas apeye'im [falling on one's face] after tefillah, followed by Ashrai and U'va LiTzeyon — which is the time of the descent of shefa [abundance], as is known. For after the Yad is revealed through N'si'as Kapayim of the Kohanim — through which all the roads of all the worlds are revealed — then comes Nefilas apeye'im, which is the aspect of aliyas n'shamah [the ascent of the soul]: "Ailecha Hashem nafshi esah" — "To You, Hashem, I lift up my soul." 18

For every person has a hold and root in one of the ten aspects — the King and his men. Each person according to his midah must elevate his soul at every opportunity — to renew his power and his midah. But no person knows the road for his soul's ascent except through the revelation of the Yad, where all roads are written. 19

For the esrog is "pri aytz hadar" — the fruit of a beautiful/glorious tree — which is the aspect of "beautiful of form, beautiful of appearance" (Beraishis 39), "beautiful of scenery, the joy of all the earth" (Tehillim 48) — for the illumination of the esrog flows from the aspect of Yosef, who is the hidur (glory/beauty) and yofi (splendor) of the entire body, as is known. And this is the aspect of the four species corresponding to the four elements, which flow from the four letters of the Divine Name — as is brought — meaning the four species correspond to the four letters of the Name, from which all the pear (glory/beauty) and yofi are drawn, which is the totality of the gevanim (colors/aspects) — the aspect of "the three colors of the eye and the pupil." For the three species in the lulav-bundle are the aspect of the tlas gevonin d'eina (three colors of the eye), and the esrog is the aspect of the bas ayin (pupil of the eye). Afterward they are joined together, for all are included and joined in the esrog — which encompasses all the pear and yofi — for the esrog is the aspect of the bas ayin which encompasses all the gevonin d'eina. And all this is merited after Yom Kippur — when then the Name of Hashem is enlarged through the selichah (forgiveness) of Yom Kippur (as explained there) — that is what is called "the day after Yom Kippur when one proclaims the Name of Hashem" (as explained there, see there). For then, after the pardon and forgiveness of Yom Kippur through which the Name of Hashem is enlarged as above, Hashem immediately became reconciled with Israel and commanded them regarding the work of the Mishkan and regarding Shabbos — which are also the aspect of the Name of Hashem, the aspect of tlas gevonin d'eina and bas ayin as above. And therefore afterward one merits through this to the mitzvah of esrog and four species, which are also the aspect of the Name of Hashem, the aspect of tlas gevonin d'eina and bas ayin as above. And all this is accomplished through the aspect of "and behold the lad was weeping — immediately, and she had compassion on him." For sometimes the pear and yofi become hidden — and this is the aspect of the Churban Bais Hamikdash (as explained there). And the tikkun for this is to be mournful over the Churban Bais Hamikdash. And then Hashem places pear tachas efer (glory in place of ashes) (as explained there). And this is the aspect of "and behold the lad was weeping — immediately, and she had compassion on him" — that through weeping and mourning over the Churban Bais Hamikdash, through this Hashem has compassion and places pear tachas efer. And then one merits the esrog of hadar — the aspect of pear — as above. For even the weeping of Rosh Hashanah and Yom Kippur is also over the Churban Bais Hamikdash — for all the prayers and petitions of Rosh Hashanah and Yom Kippur must be directed solely toward the exile of the Shechinah (as stated in the Zohar). It follows that what we weep over and do teshuvah for on account of our sins on the Yomim Nora'im (Days of Awe) — all of it is in order to rectify the blemishes that delay the Shechinah in exile and prevent the rebuilding of the Bais Hamikdash. And through this weeping one merits pear tachas efer as above. And this is the aspect of "and behold the lad was weeping — immediately, and she had compassion on him" — and the essential compassion is to return and rebuild the ruins of Yerushalayim and to place pear tachas efer for the mourners of Zion. And through this one merits the esrog that is pri aytz hadar as above.

To explain a little further: for the essential withdrawal of me'oray ohr (the luminaries of light) — which is the aspect of the concealment through which the pear became hidden — is through the weeping of the Shechinah, the aspect of "Rachel weeping for her children" (as explained there). And therefore the tikkun is also through the weeping of Israel — for corresponding to how they blemished and caused the Shechinah to weep, as it were — through which me'oray ohr withdrew and the pear became hidden — correspondingly they must do teshuvah and weep over the sins and blemishes through which they caused the Shechinah to weep, as it were. And in this itself they rectify what they blemished. And then Hashem has compassion in the aspect of "and behold the lad was weeping — immediately, and she had compassion on him." And through the greatness of His compassion, He reverses from reversal to reversal and places pear tachas efer — meaning: in place of the efer (ashes) that came about through the aforementioned weeping — now it is reversed and becomes through the weeping pear tachas efer. For all depends on us — as "no prisoner can free himself from prison" (as stated in the Tikunim). Therefore on account of the Shechinah's weeping alone, the redemption is not awakened — for on the contrary, that is the aspect of the blemish we caused by causing the Shechinah to weep, as it were — through which the me'oray ohr withdrew, etc., as above. But immediately when we arouse ourselves in teshuvah through weeping, Hashem's compassion is awakened and the blemish that caused the Shechinah to weep is rectified and pear tachas efer is made. And all this is through His compassion, in the aspect of "and behold the lad was weeping — immediately, and she had compassion on him" as above. And therefore one merits the pri aytz hadar — the aspect of pear — after the Yomim Nora'im as above.

Therefore, after N'si'as Kapayim — when the Yad is revealed — then is the time to elevate one's soul and renew one's power. This is Nefilas apeye'im after seem Shalom, after N'si'as Kapayim — the aspect of aliyas hanefesh: "Ailecha Hashem nafshi esah." For then the soul of each person ascends to renew his power and holy midah — through the illumination of the Yad being drawn upon his soul, revealing to the soul the road by which to ascend and renew itself, its power, and its midah. 20

And this is the aspect of the four species — for the esrog, "pri aytz hadar," is the aspect of the totality of Israel's hispa'airus through which Hashem is glorified and exalted and elevated, as it were, through the totality of Israel — for the esrog is the aspect of Knesses Yisrael as is known. And therefore it is called "pri aytz hadar" on account of the hidur (glorification) and hispa'airus that Hashem receives from the totality of Israel — in general and in particular and in the most particular detail — for even the sinners of Israel, as long as the name "Israel" is called upon him, Hashem glorifies Himself through him (as explained in the aforementioned Torah [LM I §17]). And this is the aspect of esrog — "pri aytz hadar" — which is "you are entirely beautiful, my companion, and there is no blemish in you" (Shir Hashirim) as is known — meaning that all of Israel, all of them are beautiful and lovely in the eyes of Hashem, for He receives hispa'airus from all of them, even from the least of the least, as above. And through the hispa'airus that the tzaddik discovers in Israel — in general and in particular etc. — through this he discovers and attains all the ritzonos (divine desires/intentions) that Hashem had in all of creation — in general and in particular etc. (as explained there, see there well). And this is the aspect of the wavings of the lulav — for the essential wavings are with the lulav — for the lulav is the aspect of the tzaddik, the foundation of the world, the aspect of "tzaddik katamar yifrach" (the tzaddik shall flourish like a palm tree). Meaning: one joins the esrog — "pri aytz hadar" — to the lulav, which is the aspect of the tzaddik as above. And then one waves in all the six directions — which are the totality of the world, the totality of all creation — meaning: one waves and searches in all the six directions that are the totality of all creation for all the ritzonos that Hashem had in all of creation, in all matters created in all the six directions: above and below and in the four directions of the world. One finds and attains the intent of Hashem's ritzonos of creation through the esrog — which one joins to the lulav — which is the aspect of the hispa'airus of all Israel in general and in particular etc., as above. For through the hispa'airus one discovers in Israel etc., through this one attains and finds all the ritzonos of Hashem's creation of the entire world as above.

Afterward, all the souls return — each one bringing down shefa and life-force according to the renewal of his soul and power. This is the descent of shefa that is drawn afterward in Ashrai and U'va LiTzeyon. 21

And this we merit after Rosh Hashanah and Yom Kippur — for then on Rosh Hashanah it is the aspect of the revelation of the hispa'airus through which Hashem glorifies Himself with His people Israel — through which awe and yirah fall even upon the celestial beings. And this is the aspect of Rosh Hashanah — which is the aspect of Pachad Yitzchak, the aspect of the awe and yirah that falls upon all then — for then He is clothed in His garments of hispa'airus, for it is the yom ginusiya d'malka (coronation day of the King), the aspect of the birth and revelation of malchus, the aspect of "Hashem reigns — He is garbed in hispa'airus…" (Tehillim 93) — for Rosh Hashanah is when the world was created, and all of creation was for the sha'ashu'im (delights) and hispa'airus that He would receive from Israel as above. And therefore then awe and yirah fall upon all, in the aspect of "And therefore may Your awe be over all Your works…" (Rosh Hashanah liturgy). And this is the aspect of the kol shofar (voice of the shofar) — for it is stated there in the aforementioned Torah that it is impossible to merit receiving from the tzaddik yirah and ahavah etc. except through the tikkun of the saichel (intellect), which is rectified through the tikkun of the ma'asim (deeds) etc. (see there well). And it is stated there that the shleimus of the saichel comes through the shleimus of the mizbaich — which is the aspect of eating in holiness. And the shleimus of the mizbaich is accomplished through gairim, and gairim come through tzedakah to fitting poor people — the aspect of "wealth will add many friends" (Mishlei 14) — for through tzedakah the pure and clear aveer is made. And when a holy Israelite word is spoken, the voice travels far and is heard at a great distance until it is written in their books and then the nations see and find it in their books and through this they come and convert — for there is hidden good among them etc. And this good is awakened etc. (see there everything well, well). And this is the aspect of Rosh Hashanah — when we need to merit yirah and ahavah through the revelation of the hispa'airus for which the world was created — as above — but it is impossible to reveal all this except through the true tzaddik of the generation through whom the essential revelation of hispa'airus flows (as explained there). And for this reason Israel has the custom to travel to the tzaddikim for Rosh Hashanah — but sometimes through the murkiness of deeds the saichel is darkened and one does not merit to receive and drink from the light of the tzaddik to receive from him yirah and ahavah as above in the aforementioned Torah. And the tikkun for this is through tzedakah — for through this one can make the voice heard from afar until the distant ones hear and come and convert (as explained there). And this is the aspect of the tzedakah that all Israel customarily gives greatly in these days, and all Israel make peace and are reconciled with one another and all are included as one in great love in these days — all of which is the aspect of the pure and clear aveer, in that their spirits are at rest with one another, and then they can bring forth the holy voice to be heard from afar as above. And this is the aspect of the kol shofar — which is the aspect of the holy voice that is heard from afar, in the aspect of "And the voice of the shofar went and became very strong — 'very' (me'od) specifically" (Shemos 19) — for "me'od" is the aspect of sitra d'mosa (the side of death) (as brought elsewhere) — meaning that even among the sitra d'mosa, which are the nations of the world and evildoers, the voice of the shofar is heard. For through this voice of the shofar all are awakened and come and convert — for the kibbutz galuyos (ingathering of the exiles) will be through the voice of the shofar, as it is written: "And it shall be on that day that the great shofar shall be sounded, and the lost ones shall come… and the dispersed ones… and they shall bow to Hashem…" (Yeshayahu 27) — that all the lost and dispersed, which are the aspects of the hidden good among the nations and the wicked, which was driven away and lost among them, and everything shall be returned to holiness through the voice of the shofar that goes and becomes very strong — that it strengthens even the good that is submerged in the sitra d'mosa among the nations and wicked, that it shall remember its worth, in the aspect of "And there was a horn, and inscribed on it: 'I am a small creature from the sea…'" (Zohar/Talmud) — meaning that the good remembers its worth etc. (see there well). And this is the aspect of the keren hashofar — through which that voice is brought forth — this is the aspect of the aforementioned karna (horn) — which is the aspect of tzedakah, which is the keren hakayemes la'ad (enduring horn forever) — for through tzedakah the pure and clear aveer is made. And then when one speaks a holy Israelite word, the voice travels and is heard from afar, which is the aspect of the keren hashofar that is made through the keren hakayemes of tzedakah — through which one brings forth the holy voice that is heard from afar as above. And the essential kol hashofar is the teru'ah — as it is written: "a day of teru'ah shall it be for you" (Bamidbar 29). And teru'ah is the aspect of Yaakov who is the aspect of tzedakah — as it is written: "judgment and tzedakah are in Yaakov" (Tehillim 99) — as brought in Rabbainu's words elsewhere (in §2). For from the keren of tzedakah is made the aspect of keren hashofar through which one brings forth the holy voice, as above. And all this is the aspect of the pure and clear aveer as above, so that through this the voice is heard from afar until the distant ones come and convert as above. And this is the aspect of kibbutz galuyos that is accomplished through the shofar — that all the lost and dispersed are gathered — that all the good is gathered from all the nations and evildoers who come and convert and do teshuvah etc., as above. It follows that on Rosh Hashanah, which is the aspect of the revelation of hispa'airus — which is the aspect of yirah — the aspect of Pachad Yitzchak. And on Sukkos it is the aspect of ahavah — the aspect of the embrace of the right hand, the aspect of chesed as is brought. And then Hashem reveals His ritzon (will/desire) to each and every one and elevates the horn of Israel and distributes gifts to them. And the essential gifts are the aspect of the four species which Hashem in His mercy privileged us with in these days — through which He showed Hashem to all the world's inhabitants that we are His people. And He glorifies Himself solely with us — for all the hispa'airus is in our hands — which is the aspect of the esrog and its species, which is the pri aytz hadar, the aspect of hispa'airus as above. And these are the gifts He gives us — what He reveals to the entire world through having privileged us with these four species — that all the hispa'airus is with us. For in our hands is the totality of hispa'airus, which is the esrog. And through this one can wave in all the six directions to seek and find all the ritzonos of Hashem in all of creation as above. And this is the aspect of the gifts He gives us — what He reveals to all that the hispa'airus is all with us — as stated in the holy Zohar: "Who won the battle? He who holds the weapons in his hand" — for Rosh Hashanah was when the world was created and all of creation was for the hispa'airus He receives from Israel as above. But who shall testify to this? Therefore He privileged us with these four species and placed in our hands pri aytz hadar — the totality of all hispa'airus — to show and reveal that all the hispa'airus is with us. For in our hands is the totality of hispa'airus — which is the esrog — through which one can wave in all six directions to seek and find all the ritzonos of Hashem in all of creation as above. And this is the aspect of the aravay nachal that are joined with the lulav and its species — for the aravay nachal allude to the hidden good that comes forth from the nations and the wicked — for the aravay nachal are without taste and without fragrance, which alludes to the sinners of Israel (as brought in the words of our Sages, may their memory be blessed). Meaning: the hidden good among the distant ones who come and convert — which is the aspect of the good submerged among the nations who come and convert. Through this the mizbaich is completed — which is the aspect of eating in holiness — which is the aspect of the tikkun of the saichel — through which one merits yirah and ahavah as above. And this is the aspect of hadas — which has a good fragrance — this is the aspect of the shleimus of the mizbaich, the aspect of "aishes raiach nichoach" (a pleasing fragrance) to Hashem — for the essential shleimus of the mizbaich comes through the gairim — meaning through the return of the hidden good among the nations — which is the aspect of the souls of Israel — and through their returning to holiness, through this the mizbaich is completed. And the souls of Israel are the aspect of raiach (fragrance) (as Rabbainu wrote elsewhere) — for the essential nurture of the soul is from the fragrance — as our Sages said (Berachos 43): "What thing does the soul benefit from but not the body? You would say: this is the fragrance." And therefore the mizbaich is completed through the souls as above — which is the aspect of "aishes raiach nichoach" etc., as above. And this is the aspect of hadas — the aspect of fragrance etc., as above. And therefore on Shabbos one smells the hadas (as brought in the Gemara and writings) — for on Shabbos all the holiness and the good that was submerged in the Sitra Achra during the weekdays rises up, as is brought — which is precisely the aspect of gairim. And therefore then one smells the good fragrance of the hadas — for the good is the aspect of the souls of Israel from which all goodness flows (as above in the aforementioned Torah) — which are the aspect of raiach as above. And therefore the Avos (Patriarchs) were compared to the triple-leaved hadas as is known — for the Avos all engaged in bringing gairim, as it is written in the Midrash, as brought in Rabbainu's words (in §228). Therefore they were compared to the hadas — the aspect of raiach as above. And therefore Mordechai the Yehudi whose name was heard in all the provinces — which is the aspect of the Israelite word that travels and is heard from afar until the nations come and convert in the aspect of "and many of the peoples of the land became Jewish" (Esther 8) — (as all this is explained in the aforementioned Torah [LM I §17]). Therefore it is said of Mordechai: "And he reared Hadassah" — the aspect of hadas — the aspect of the good fragrance — which is the aspect of the shleimus of the mizbaich — the aspect of "aishes raiach nichoach" — that is completed through the gairim who convert through Mordechai the Yehudi etc. (as above, see there). And so too Mordechai is named for the fragrance — as our Sages said (Chulin 139): that Mordechai is the aspect of mor d'ror (pure myrrh) — mari dakya — which is the head of all spices — the aspect of raiach as above. And therefore Avraham, who is the head of the converts and first began making converts — as it is written: "and the souls they made…" (Beraishis 12) — for Avraham is the aspect of chesed, for Avraham performed greatly abundant chesed and tzedakah with all the world — which is the aspect of the pure and clear aveer. And through this he could make gairim as above. And this is the aspect of the first day of Sukkos — which is the aspect of Avraham, the aspect of chesed — for then all the chassadim are gathered together — the inner and the surrounding (as explained in the Kavanos). And therefore then is the essential taking of the four species from the Torah — as it is written: "And you shall take for yourselves on the first day…" (Vayikra 23) — for the essential shleimus of the mizbaich is through chesed, through which the pure aveer etc. is made and the ritzonos that the tzaddik reveals — which is the aspect of the four species as above. And therefore it is written in the writings that on erev Sukkos one must greatly increase tzedakah — for the essential tikkun is through tzedakah as above. For on Sukkos it is the aspect of the shleimus of the mizbaich through the gairim — for then more korbanos (sacrifices) are offered than on all other Yom Tovs — which is the aspect of the shleimus of the mizbaich. For then 70 bulls are offered on behalf of the 70 nations — which is the aspect of gairim: that we offer korbanos on their behalf so that they shall have continued existence (as is brought) — and our essential intention is that they have continued existence so that the good may be refined from them — which are the gairim. It follows that on Sukkos it is the aspect of the shleimus of the mizbaich through the gairim as above. And therefore each day of Sukkos one says: "So that all the peoples of the earth may know that Hashem — He is the Elokim, there is none other" — to inform all, even the nations of the world, that Hashem is the Elokim — that the distant ones shall hear and come etc., meaning gairim as above. And the shleimus of the mizbaich is the aspect of eating in holiness (as Rabbainu wrote elsewhere) — for it is the Festival of Ingathering (chag ha'asif) that gathers all types of food — the aspect of the tikkun of eating in holiness. And this is the aspect of the shleimus of the mizbaich — through which the saichel is completed — through which one can reveal the hispa'airus and the ritzonos that are the aspect of yirah and ahavah — which is the aspect of esrog and lulav and its species etc., as above. And this is the aspect of "And I will make you a great nation, and I will bless you, and I will make your name great…" (Beraishis 12). "And I will bless you" — with money — this is the aspect of "wealth will add many friends" as above. Through this: "And I will make your name great" — the aspect of his name traveling through all the provinces etc. (as above in the aforementioned Torah). And through this gairim are made — the aspect of "And I will make you a great nation" — the aspect of "and the souls they made etc." as above. (See well in the aforementioned Torah, amen.) Halacha 1 is based on LM II §67 and is brief — two sections. Its spine: the esrog as the aspect of hispa'airus (Hashem's glorification through Israel), specifically earned after Yom Kippur through weeping over the exile of the Shechinah. The remarkable phrase "pear tachas efer" — glory in place of ashes — is the entire movement of the Yomim Nora'im: ashes of exile transformed into the radiant esrog. The historical parenthetical (fires this year causing a shortage of esrogim) is a precious autobiographical detail from Reb Noson, rooting these spiritual insights in lived experience. Halacha 2 is a rich 6-section treatise based on LM I §17, which is one of Rabbainu's central Torahs on the structure of divine service. Its organizing chain: The esrog = hispa'airus of Knesses Yisrael → the tzaddik discovers good/worth in every Jew → thereby attaining all of Hashem's ritzonos in creation → this is the wavings (searching all six directions). The four species map onto the journey: esrog (Knesses Yisrael / hispa'airus), lulav (tzaddik), hadas (souls returning from exile / gairim / shleimus of mizbaich / raiach), aravos (sinners / submerged good in nations / those who convert). Rosh Hashanah = yirah (Pachad Yitzchak) → Sukkos = ahavah (chesed / Avraham). Tzedakah creates the pure aveer through which the holy voice travels far → gairim hear and come → mizbaich is completed → saichel is rectified → yirah and ahavah received from the tzaddik. The 70 bulls of Sukkos = sustaining the 70 nations so their hidden good (= future gairim) can be refined. The connections drawn to Mordechai/Hadassah and to "And I will make your name great" (Avraham's blessing) show how Reb Noson weaves the entire year — from Beraishis through the Yamim Nora'im through Sukkos — into a single garment.