גביית מלוה א

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But Hashem Yisborach had mercy upon them and showed the way to t'shuvah to Adam on that very day, and the rectification began. But the essential rectification requires Yisroel to be occupied with it each year from Rosh HaShanah until Sh'mini Atzeres, as is brought. For on Rosh HaShanah the true tzadikim exert themselves to draw down the aforementioned path of t'shuvah that Moshe made, as above.

"Your testimonies are exceedingly trustworthy" etc. — the aspect of the truthful testimony of the Torah, which is the aspect of the aforementioned path of t'shuvah, as above. This true testimony — the aspect of the aforementioned path of t'shuvah — is revealed and illuminates the most on Rosh HaShanah, in the aspect of "Hashem, for length of days" — which is Rosh HaShanah, which is yoma arichta [the long day]. For then the tzadikim are occupied with sweetening the judgments that are held in the aspect of shelo ka'seder, and including everything in the aspect of ka'seder. And all of this is through the aforementioned path of t'shuvah, which begins to illuminate the most on Rosh HaShanah, which is the first of the Ten Days of Repentance, when the tzadikim strive to reveal the aforementioned path in the world, through which everything will be rectified, as above.

And this is the aspect of Rosh HaShanah being on Rosh Chodesh. For it is known that Rosh HaShanah and Rosh Chodesh are the aspect of the sun and the moon. For years are counted by the sun and months by the moon, as is brought. And the sun and the moon are the aspect of ka'seder and shelo ka'seder. For "the sun knows its setting" (Psalms 104:19) — this is the aspect of ka'seder, that its course is in order. But "the moon does not know its setting" — for sometimes it comes at length and sometimes it comes in brevity, as our Sages, of blessed memory, said. This is the aspect of shelo ka'seder.

And all our service constantly is to fill the blemish of the moon, as is known. This was caused through the complaint of the moon, which said: "It is impossible for two kings to use one crown" (Chullin 60b). This is the aspect of the moon — the aspect of shelo ka'seder — not wanting to be included in the sun in one crown, and wanting to reign by itself, in the aspect of "ana emloch" [I shall reign]. And through this it was diminished, in the aspect of "I shall reign" [ana emloch]. And through this it was diminished and blemished, and everything became shelo ka'seder. For when the aspect of the moon — the aspect of Malchus — is separated from the aspect of the sun, which is the aspect of ka'seder, then everything becomes shelo ka'seder, as above.

And we must rectify this. And this is the secret of Kiddush HaChodesh [the sanctification of the new month]: to fill the blemish of the moon, so that shelo ka'seder is included in ka'seder, which is the rectification of everything. And the essential rectification is accomplished on Rosh HaShanah, when both are included together — Rosh HaShanah and Rosh Chodesh — which are the aspect of the sun and the moon, the aspect of ka'seder and shelo ka'seder being included together, which is the essential rectification. And this is needed the most on Rosh HaShanah, when the world was created etc., as above. And therefore Rosh HaShanah falls on Rosh Chodesh, as above. And therefore Kiddush HaChodesh was through specifically two witnesses. And all the laws of Kiddush HaChodesh based on witnesses were arranged for us by our Sages, of blessed memory, in Maseches Rosh HaShanah — and all of this with precise intention, certainly — to indicate that the entire secret of Kiddush HaChodesh through two trustworthy witnesses has its essential foundation on Rosh HaShanah, when Rosh HaShanah and Rosh Chodesh are included together — which are the aspect of the sun and the moon together, as above. And this is the aspect of: "Blow the shofar at the month's [renewal], at the concealment, for the day of our festival" (Psalms 81:4) — which is Rosh HaShanah, which is a festival when the moon is concealed, as our Sages, of blessed memory, said. For Rosh HaShanah is established on Rosh Chodesh, when the moon is concealed — for it is then at its ultimate diminishment, and then it begins to be filled. All of which alludes to the essential rectification: to include shelo ka'seder in ka'seder — which is accomplished specifically through reaching the ultimate diminishment, that is, through diminishing and making oneself small and shattering the ego utterly. And through this one is included in the aspect of ka'seder. And this rectification is accomplished essentially on Rosh HaShanah, as above. And this is: "For it is a statute for Yisroel, a judgment for the G-d of Yaakov" (Psalms 81:5). For then, on Rosh HaShanah, all who enter the world must be judged. And the essential judgment is to rectify all the aspects of shelo ka'seder that result from all the corruptions and injustices done in the world — all of which are the aspect of shelo ka'seder, for they are not conducted according to the proper order. Through this the world is conducted shelo ka'seder. And on Rosh HaShanah, all of this is judged, in order that everything return ka'seder. And therefore, immediately adjacent is: "A testimony upon Yehosef He placed it" etc. (Psalms 81:6). Yosef alludes to the Jewish people as a whole, who are called by the name of Yosef, as our Sages, of blessed memory, said, and as is brought in Rashi's commentary. For Rosh HaShanah is the aspect of "a testimony upon Yehosef" — who are the Jewish people as a whole — the aspect of aidus Hashem ne'emanah, as above, the aspect of "Your testimonies are exceedingly trustworthy" — that certainly everything will be rectified soon, through the aforementioned path of t'shuvah that Moshe made, with which the true tzadikim are occupied: striving to reveal it on Rosh HaShanah, as above. And this is what Dovid cried out: "Do not deliver me to the desire of my tormentors, for false witnesses have risen against me, breathing violence" etc. (Psalms 27:12). For the yetzer hara and its forces are the aspect of false witnesses. For all their power comes through the falsehood, which is the evil etc., as above. And they are the opposite of the two aforementioned trustworthy witnesses, which are the aspect of the totality of the Torah, the aspect of the two Luchos HaAidus — which remind and encourage the person each time not to despair of mercy. For it was for this reason that the two Luchos HaAidus were given on Yom Kippur, which is a time of favor, a day of forgiveness and pardon, the final day of the aforementioned forty days that begin from Elul, in which Moshe made the aforementioned path of t'shuvah. And Yom Kippur is the essential completion, in which Hashem Yisborach was reconciled with Moshe in joy and said to him: "I have forgiven" (Numbers 14:20). He agreed with him that the beaten path for the aforementioned t'shuvah would be completed — through which He would forgive Yisroel their sins each year on this day. For this is explained in the words of our Sages, of blessed memory: that Yom Kippur only atones for those who repent. And therefore certainly, since Hashem Yisborach was reconciled with Moshe to forgive on Yom Kippur the sins of Yisroel each year, He must certainly also help Yisroel with this — that they return in t'shuvah, so that He can forgive them. And therefore in truth Yom Kippur helps in all aspects, for it is a day of forgiveness and pardon, and it is the day of completion of the aforementioned forty days in which the aforementioned path for t'shuvah was made. And therefore specifically then the two Luchos HaAidus were given — which are the aspect of two trustworthy witnesses who testify to Yisroel the truth of His goodness and kindness, Yisborach: that He dwells with us always, and His right hand is always extended to help us return and draw us near to Him. Only we must take this to heart and believe in it at every moment, as above. And this is the aspect of the t'rain sahadin [two witnesses] that a person needs each day: on weekdays, milah [circumcision] and t'fillin; and on Shabbos, Shabbos and milah — as is written in the Holy Zohar. That is, the aspect of the two aforementioned trustworthy witnesses. For as long as a person has the two aforementioned witnesses — milah and t'fillin, or Shabbos — they testify and assure him at every moment that His love for us endures, even if we have descended as far as we have descended. For since we still merit these two holy witnesses — that we are sealed with His holy seal upon our bodies with the sign of the holy bris, and we are crowned and adorned with the crown of splendor of the holy t'fillin, and we have the precious gift that was stored away in His treasure-house, and Shabbos is its name. But the Sitra Achara — which is the yetzer hara and its forces — are the aspect of false witnesses, who implant in the person's heart the opposite of all of this. And it is the enticer, it is the misleader, the accuser: first it entices the person with whatever it entices, and afterward it accuses above and below. And just as it accuses and prosecutes above to distance His mercy from Yisroel, chas v'sholom, so too it accuses all the more in the person's heart, as if hope has already been lost, chas v'sholom. But in truth, His mercies, Yisborach, do not cease, as He has promised us countless times without number, as above. And regarding this, Dovid prayed: "Do not deliver me to the desire of my tormentors, for false witnesses have risen against me" — which are the Sitra Achara, which are false witnesses that wish to testify in the person's heart the opposite of the truth that the two trustworthy witnesses testify, in order to distance the person completely, chas v'sholom. And this is: "Had I not believed that I would see the goodness of Hashem" etc. (Psalms 27:13). "Lulay" [had I not] — its letters spell Elul, as is brought — to allude that were it not for the power of the secret of the intentions of Elul, which are the aspect of "If I ascend to the heavens, You are there; and if I make my bed in the abyss, behold, You are there" — which is the aspect of the aforementioned path for t'shuvah, which is the aspect of two trustworthy witnesses, the opposite of the aforementioned false witnesses — were it not for this, the false witnesses would have already risen against me and consumed me, chas v'sholom, as Rashi explains there. But Hashem Yisborach has been our help, for He revealed to us through His true tzadikim the secret of the intention of Elul, which is the aspect of the aforementioned path for t'shuvah — which is the opposite of the aforementioned false witnesses. And through this is all our strengthening, forever, as he concluded there: "Hope in Hashem; be strong and let your heart take courage, and hope in Hashem" (Psalms 27:14). And as Rashi explains there: and if your prayer was not accepted, be strong and take courage and hope again in Hashem. For Hashem is with us always, as above. And therefore we say all of this throughout the entire month of Elul until the completion of the sealing for good, which is Sh'mini Atzeres. This halachah (14 osiyos) applies LM II:82 — "Ki Saitzai LaMilchamah" — to the laws of testimony. The core framework revolves around the polarity of ka'seder (in proper order) and shelo ka'seder (out of order). Truth = ka'seder; falsehood = shelo ka'seder. The word emes itself (alef-mem-tav) encodes this: alef = the beginning = alef-bais ka'seder = the upper point; tav = the end = tav-shin-reish-kuf shelo ka'seder = the lower point; mem = the middle = the 40 days from Rosh Chodesh Elul to Yom Kippur = Moshe's beaten path of t'shuvah that connects the two. Two witnesses embody the two points: every pair has a greater and lesser, an upper and lower. When they align their testimony, the two points are included together — shelo ka'seder is absorbed into ka'seder — and truth is complete from beginning to end. This is why the Torah trusts two like a hundred. This is why "yakum davar" — specifically the davar (= Malchus/speech/Chavah/shelo ka'seder) is raised and established into its root in ka'seder. The halachah extends outward through Rosh HaShanah (Tishrei = tav-shin-reish-kuf = shelo ka'seder; it was created then; the essential service is including the world-as-shelo-ka'seder in ka'seder). Through mikveh (40 se'ah = the 40-day mem). Through peace vs. machlokes. Through sun and moon (ka'seder and shelo ka'seder; Kiddush HaChodesh through two witnesses). Through the daily two witnesses of milah/t'fillin (Shabbos on Shabbos). And profoundly, through the message that Hashem is everywhere — even in the lowest abyss — which is the path of t'shuvah that Moshe carved from Elul through Yom Kippur, giving hope to every soul in every place, forever. Based on Likutay Moharan II:82 — "Ki Saitzai LaMilchamah"