סי' ט תהומות יכסיומו

See Likutay Halachos — And Further Elaboration See Likutay Halachos, Laws of Rosh HaShanah, Law 1, where the entire topic of Rosh HaShanah through this discourse is explained. And to elaborate somewhat further:

On Rosh HaShanah we are engaged in building the holy Malchus, which stands upon twelve oxen, as is explained elsewhere. This is the dimension of prayer — which is the dimension of Malchus, and has twelve texts (nuscha'os), and ascends through twelve gates. And because the primary vitality is received through prayer, and likewise the primary sustenance flows from there — therefore one prays extensively at that time: "Remember us for life" and "inscribe us in the Book of Life." And the Sages, z"l, taught: "a person's sustenance is apportioned to him from Rosh HaShanah." And this is the dimension of what we engage in from Rosh HaShanah to Sh'mini Atzeres: to complete the dimension of the union of the Matron (zivuga d'Matronissa) — which depends primarily upon prayer, as is explained in the main text. And this is the dimension of the Day of Judgment on Rosh HaShanah — for the essential judgment upon a person is for not having been careful in the matter of prayer. For through prayer one can come to all goodness: to Torah, to good deeds, to repentance, and to escape from sin — as the Sages, z"l, established many prayers for this. And this is understood from the words of the Sages, z"l (Eruvin 65a), where Rabbi Elazar ben Azaryah said: "I can exempt the entire world from judgment," etc. And the conclusion is: from what judgment? — from the judgment of prayer. For the judgment of prayer is the total accounting of a person — for had he been careful and diligent in prayer as is fitting, he would have merited to rectify everything. And this is also explained in the commentators in a similar vein, and as is explained by us elsewhere — for this is learned from the matter of the betrothed maiden, whose primary liability to death, heaven forbid, is for the fact that "she did not cry out" [Deut. 22:24], etc.

But when a person stands to pray, the darkness and the husks surround him from all sides and confuse his prayer — this is the dimension of the alien thoughts (machshavos zaros) in prayer. Therefore the essential rectification of prayer is through truth (emes) — for through truth G-d dwells with him — and when G-d is with him, He illuminates for him how to emerge from the darkness, as it is written: "G-d is my light" [Ps. 27:1] — see there. And this is the dimension of the great accusations that intensify on Rosh HaShanah — and G-d in His mercy illuminates us with the dimension of "G-d is my light," as the Sages, z"l, expounded. And therefore He commanded us to hear the voice of the Shofar — and through this the judgment and the darkness are sweetened, by arousing the quality of Yaakov, as is explained in the holy Zohar — the dimension of "a day of Teruah shall it be for you." And the quality of Yaakov is truth — as it is written: "grant truth to Yaakov" [Mic. 7:20] — as is also explained in the abovementioned Likutay Halachos. Because There Are Two Dimensions of Truth

Because there are two dimensions of truth: there is truth that illuminates of itself — like a precious stone; and there is truth that is only in the dimension of a window — having no light of its own, but through which one can at least draw in the light that shines from outside. And this is the dimension of what the Sages, z"l, were uncertain about: whether the Teruah is gonochi gonach — the dimension of an ill person who groans and sighs over his illness as long as it has not yet severely burdened him — this being the dimension of truth that is only in the dimension of a window, having no self-illuminating light, for he is still far from the essence of truth, and therefore does not yet feel the full weight of his illness — but even so, he draws himself with his whole heart toward truth, and therefore groans and moans over his great pain. And through this, someone else can at least illuminate within him the illumination of truth, until he can emerge from the darkness. And this is the dimension of Sh'vorim.

Or: the Teruah is yelulai yelil — meaning he truly feels the full weight of his illness pressing upon him, and therefore cries out in truth from the depths of his heart — rapid wailing calls one after the other — the dimension of truth that illuminates of itself like a precious stone. And therefore the Sages, z"l, established to sound both — and also to sound both together. And first Sh'vorim, then Teruah — for this is the natural sequence with the ill as well. For this is the path: in the beginning one must draw oneself at least toward truth, and incline one's ear, and listen well in one's heart to the holy voice of truth in the words of prayer, and say the words in truth and wholesome simplicity (tmimus) according to one's level, at the very least — for all of this is included in the dimension of "to hear the voice of the Shofar" — the voice of Yaakov, the dimension of truth. And through this itself one merits afterward to come to the light of truth in its essence.

And this is the dimension of the simple Tekia before and after — for Teruah and Sh'vorim are the dimension of drawing the light of truth even when the darkness and husks surround one from all sides — through which one sees the openings for emerging from the darkness, the dimension of "and when you go to war in your land against the enemy who oppresses you — you shall sound the Teruah" [Num. 10:9]. And the simple Tekia indicates the light of holiness and truth itself when the darkness does not surround one. Therefore first one sounds a Tekia, then one sounds the Teruah and merits thereby to emerge from the darkness — and then one sounds the simple Tekia after, so that one merits to enter the holiness of prayer in its completeness. Also: Teruah alludes to the Torah, as the Sages, z"l, taught — for the rectification of prayer also requires Torah study, as is explained in the main text. And the simple Tekia alludes to the drawing-near to the Tzadik — who is the dimension of Moshe-Messiah, as is explained in the passage of the trumpets, and as is explained above — and to him one must connect all prayers, as is explained in the main text. And because on Rosh HaShanah one is engaged most intensively in the rectification of prayer — therefore then the obligation is greatest to come to the true Tzadik of the highest stature, who is himself comprised of all the prayers, as is explained in the main text. The Dimension of Malchuyos, Zichronos, and Shofaros

Malchuyos — the dimension of building prayer, which is the dimension of faith (emuna), the dimension of Malchus. Zichronos — the dimension of the completeness of the rectifications of prayer through the light of truth — for through truth [the person] calls G-d to mind within himself in truth, and [G-d] knows all his thoughts and schemes — and therefore his thought is compelled to direct his heart toward Him in truth, according to his level at the very least. Through this, his remembrance ascends before Him for good, and he draws near to Him, and He illuminates for him how to emerge from the darkness and draw near to Him in truth. And this is the dimension of what Yona said from within the belly of the fish: "You cast me into the deep, into the heart of the seas" [Jonah 2:4], and "all Your breakers and waves passed over me," etc. (For all of this, and more, a person must say to himself at the time when the darkness and husks and alien thoughts — called "the depths of the sea" — disturb and confuse his thought greatly, and he cannot direct his heart in his prayer.) And he concluded: "when my soul fainted within me, I remembered G-d — and my prayer came before You, into Your holy Temple" [Jonah 2:8], etc.

And this is also the entire matter of the blessing Ata Zocher ["You Remember"] — where it is explained clearly how G-d remembers everything, knows everything, supervises and sets His eyes and heart upon all creatures, and there is no forgetfulness before the Throne of His Glory. And it mentions there the verses of Noach — how G-d remembered him when he sheltered in the Ark. (For there is hinted the matter of how when the floodwaters — which are the dimension of alien thoughts — intensify, one must enter the Ark — meaning: draw all one's strength and focus into the teivos [words/letters] of the words of prayer, the dimension of "come, you and all your household, into the Ark" [Gen. 7:1] as is brought — and to say the word in truth — which is the dimension of "make a window for the Ark," as is explained in the main text.) "And G-d caused a wind to pass over the earth, and the waters subsided" [Gen. 8:1]. And there are also mentioned other verses of Zichronos — showing how when Israel draw themselves toward truth and cry out to Him, even though they are not yet at the level of the finest self-luminous truth — even so, G-d has mercy upon them and remembers for them the true truth that the Patriarchs merited, and in their merit He illuminates for them and answers them in their time of distress. And one concludes with prayer to recall for us the Akaidah of Yitzchok — through which the judgment and darkness are sweetened at their supernal root. Even though Esov came from Yitzchok and wishes to intensify with his many accusations, etc., as is explained in the holy Zohar — and this itself is also the dimension of the alien thoughts and confusions, for he descends and entices, etc. — even so, he is not counted as part of the seed of Yitzchok at all — for "in Yitzchok shall your seed be called" — and not all [who come from] Yitzchok. And all of this G-d will remember for us now as well, and will illuminate for us His light, and will remove from us all types of darkness and disturbing thoughts, and will sweeten from upon us all the judgments, etc. Shofaros — there it explains the matter of the Giving of the Torah with the Shofar-sound, and the matter of the Shofar of the Messiah and the ingathering of the exiles — for the rectification of prayer requires also Torah study, as above. And one must also connect prayer to the Tzadik of the generation who is the dimension of the Messiah. And through the completeness of prayer — which is the dimension of miracles, faith, and the Land of Israel — through this one exits the exiles. Therefore one concludes the blessing with prayer for the ingathering of exiles to our Land. Afterwards — the Ten Days of Repentance Afterwards one engages in this throughout all the Ten Days of Repentance — for this is the essential repentance: to greatly multiply prayers and supplications before G-d, and to fulfill the scriptural verse: "Arise, cry out in the night… pour out your heart like water" [Lam. 2:19] — which is the dimension of rising at the dawn watch and multiplying supplications before G-d — until one merits the holiness of Yom Kippur. Then prayer is complete, and one prays Five Prayers, and Malchus is nourished from the five innermost voices — the dimension of the very essence of truth — the dimension of "and one who speaks truth in his heart" [Ps. 15:2]. And then the clouds — which are the alien thoughts that come from sins and impede the intention of prayer — [are annulled]. Because of this [on Rosh HaShanah itself] no sin or transgression is mentioned (except during the Shofar-soundings), so as not to intensify the clouds and accusations. But on Yom Kippur "the Accuser has no authority to prosecute" [Yoma 20a], and one merits forgiveness of sins and the nullification of the clouds — the dimension of "I have blotted out as a thick cloud your transgressions, and as a cloud your sins" [Is. 44:22]. Then came the completion of the reception of the Second Tablets — through which the rectifications of prayer were completed. And the service was performed by the High Priest — who is the dimension of the Tzadik of the generation to whom all prayers must be connected. And the High Priest entered at that time into the innermost sanctuary (lifnai v'lifnim) — where is the source of the holiness of the Land of Israel, the source of prayer and miracles. And therefore many miracles were performed then, as brought above in the discourse of Mishpatim, Siman 7. After Yom Kippur — The Loving-Kindnesses Enter After Yom Kippur the lights of the loving-kindnesses begin to enter — for through them is the essential rectification of Malchus, as it is written: "and through kindness a throne is established." And as it applies to us: the essential rectification of prayer — which is the dimension of faith — is through the loving-kindnesses, the dimension of "blessed is G-d Who has not removed my prayer and His loving-kindness from me" [Ps. 66:20]. And this is the dimension of "He remembered His loving-kindness and His faithfulness to the house of Israel" [Ps. 98:3]. And likewise: "to declare Your loving-kindness in the morning and Your faithfulness in the nights" [Ps. 92:3]. And also: to the light of truth one merits only through G-d's loving-kindness — the dimension of "grant truth to Yaakov, loving-kindness to Avraham," as is also brought above. Until on the first day of Sukkos the supernal loving-kindness of the encompassing lights enters too — and then faith — which is also in the dimension of the encompassing lights — is completed in its fullness: the dimension of "Your faithfulness surrounds You" [Ps. 89:9]. And one enters the Sukka — which is also in the dimension of encompassing lights — the dimension of "Sukkos surrounds me" [Ps. 27:5], as is brought in the discourse Atika, Siman 21. And then the Sukka of David is raised up — which is the dimension of complete prayer — by drawing the light of truth from its root: the dimension of the Supernal Sukka, the dimension of Supernal Bina. And then the Blessed Holy One and the Divine Presence are united — for the letters of סוכה spell out Kuf-Vav = 26 and Hay-Samech = 65 [the numerical values of the Names Havaya and Adnay] — for their essential unity is through the completeness of prayer, as is explained in the main text. Also: when the light of truth — which is G-d's light, the very essence of truth — shines upon prayer, which is the dimension of faith and Malchus — this itself is also the unity of the Blessed Holy One and the Divine Presence — the dimension of Sukka, as above. And therefore it is required that stars be visible through the s'chach. Also: סוכה has the same numerical value as מלאך (malach — angel), as is brought also in Likutay Mohara"n Tinyona, Siman 5 — for through complete prayer one conveys strength and vitality even to the world of the stars and the world of the angels. The Four Species And this is the dimension of the taking of the four species. The Sages, z"l, expounded: Peri Eitz Hadar — this is Avraham — the dimension of prayer, for he was the first to establish the Morning Prayer (Shacharis), and it is said of him: "and Avraham prayed to G-d" [Gen. 20:17], etc. Kapos Smorim — this is Yitzchok — the dimension of Torah, as the Sages, z"l, taught: "Torah was given from the power of Gevura," as is brought. Anaf Eitz Avos — this is Yaakov — etc. — the dimension of truth above, as it is written: "grant truth to Yaakov." Arvay Nachal — this is Yosef — etc. — the dimension of the Tzadik — for all these dimensions are rectifications of prayer, as above. Peri Eitz Hadar — this is Sarah — the dimension of prayer, the dimension of Malchus. Kapos Smorim — this is Rivka — from whom came Yaakov and Esov — the dimension of the intensification of alien thoughts during prayer, which come from the side of Esov — the dimension of "for he had [Esov's] game in his mouth" [Gen. 25:28], as is explained in the main text. And the rectification is through Yaakov, who is the dimension of truth, as above. Anaf Eitz Avos — this is Leah — etc. — from whom the Messiah descended, who is comprised of all the prayers. And therefore the hadas (myrtle) has fragrance — for the Messiah "smells and judges", as is explained in the main text. Arvay Nachal — this is Rachel — etc. — who is the dimension of Torah — "like a ewe before her shearers": all shear laws (halachos) from her, etc. — as is explained in the discourse Tehila l'Dovid, Siman 12. And more was expounded: the four species correspond to the Sanhedrin — whose essential work is Torah. And more was expounded: they correspond to the dimension of "all my bones shall say" — the dimension of the completeness of prayer with all the [bodily] forces, as is explained in the main text. And this is: the esrog resembles the heart — the dimension of having to direct one's heart in prayer, as it is written: "prepare their heart — incline Your ear" [Ps. 10:17], as the Sages, z"l, expounded — and this is the dimension of "pour out your heart like water," as is explained in the main text. The lulav resembles the spine — for it is the essential connecting structure of the entire frame of the body — meaning: one must pray with all the forces of the body and the movements of all the limbs, the dimension of "all my bones shall say," etc. — to the extent that all the vertebrae of the spine articulate, as the Sages, z"l, taught of Rabbi Akiva: when he prayed privately he would bow deeply many times, etc. The hadas resembles the eyes — for one must say the words of prayer in truth — and through this G-d supervises one with an open eye (eina p'kicha), the dimension of "my eyes are upon the faithful of the land" [Ps. 101:6], etc. — as is also explained in the discourse Amar Rabbi Akiva, Siman 51 — and then He is near to one and illuminates one's eyes on how to emerge from the darkness surrounding one. The arova resembles the lips — the dimension of the words of prayer themselves, the dimension of "G-d, open my lips" [Ps. 51:17]. And therefore one waves them during "Give thanks to G-d" and during "Please, G-d, save now" — for this is the entirety of prayer: thanking for the past and crying out for the future, as the Sages, z"l, said. And this is the dimension of the joy of Sukkos — for through the completeness of prayer one merits joy, the dimension of "and I will gladden them in My house of prayer" [Is. 56:7], as is also explained in the discourse Chosom B'Soch Chosom, Siman 22. And therefore all four species grow over all types of water (al kol mayim) — for they are in the dimension of complete prayer, the dimension of "pour out your heart like water," as above. And therefore these four species are propitious (s'gula) for the descent of rains, as the Sages, z"l, taught — for complete prayer, which is the dimension of faith, is the dimension of miracles — the dimension of rain, as is explained in the main text. Sh'mini Atzeres Afterwards one merits the holiness of Sh'mini Atzeres — and then the union of the Matron in completeness — and [the feminine principle] retains the drop so that it does not miscarry — for then the Blessed Holy One unites with Israel with great closeness, as is explained in the holy Zohar, and His light illuminates for them — which is the dimension of the light of truth (the dimension of "send out Your light and Your truth" [Ps. 43:3] — said of the light of the Messiah that glimmers at Sh'mini Atzeres, which corresponds to the dimension of Malchus — the dimension of "this one will hold back within my people," as is brought). For the Blessed Holy One is the very essence of truth — and the flash of the light of truth is seeded and absorbed into the hearts of Israel at that time, connecting them to Him in an enduring bond — such that the trace of this illumination will never be nullified forever — the dimension of "and G-d's truth is forever" [Ps. 117:2]. And therefore all Israel ascend to the Torah at that time — for Torah is called truth, the dimension of "acquire truth" [Prov. 23:23], etc. — as the Sages, z"l, taught: to show that within every one of Israel there is a point of truth, for they are in the dimension of "entirely a seed of truth" [Jer. 2:21] — and through this all can draw near to Him. And therefore one concludes the Torah with the breaking of the Tablets, which Moshe broke before the eyes of all Israel — for from this one sees the great importance of prayer: even though the completeness of the rectifications of prayer also requires Torah study — for "one who turns his ear from hearing Torah — even his prayer is an abomination" [Prov. 28:9], as above — even so, the time of Torah is separate, and the time of prayer is separate. And the early pious ones (Chassidim Rishonim) who would linger in their prayer — their Torah study too was blessed and endured in their hands, as the Sages, z"l, said. And therefore when Moshe saw that Israel made the Golden Calf and blemished the faith (emuna) — which is the dimension of prayer — he immediately shattered the Tablets before their eyes, to show them that they had thereby distanced themselves from Torah as well — for the entire endurance of Torah depends upon faith, which is the dimension of prayer. And afterward he prayed so greatly that he merited forgiveness of their sin — and then they received the Second Tablets. And immediately one begins the Torah with Bereishis bara Elokim — the final letters of the first three words spell Emes (Truth) — the dimension of "the beginning of Your word is truth" [Ps. 119:160], as the Sages, z"l, expounded. "The heavens and the earth" — the dimension of Torah and prayer, as is known. "And the earth was void and formless" — for specifically during prayer the alien thoughts intensify greatly — these being the dimension of void, formless, and darkness, etc. "And the spirit of G-d hovered over the face of the waters" — this is the spirit of King Messiah, who is the dimension of the light of truth, as above — and "over the face of the waters" is the dimension of "pour out your heart like water," as the Sages, z"l, expounded — for the Messiah is comprised of all prayers, and the prayers are the dimension of the sword of the Messiah when Israel merit the dimension of "pour out your heart like water," as is explained in the main text. And this is "G-d said: Let there be light", etc., and "G-d separated between the light" — this is Yaakov — "and between the darkness" — this is Esov — etc., as the Sages, z"l, expounded — for through the light of truth, which is from the dimension of Yaakov, the darkness from the dimension of Esov is repelled and nullified, as above. "One day" — the dimension of "and it shall be one day — it is known to G-d — neither day nor night" [Zech. 14:7], as the Sages, z"l, expounded — for through the light of truth one merits to emerge from the darkness and enter into holiness in its completeness and be absorbed in His unity — especially during prayer, where there is no connection to any darkness whatsoever — for "who is he that would pledge his heart to draw near to Me?" [Jer. 30:21], and "darkness does not darken before You, and night illuminates like day" [Ps. 139:12]. And there it is the dimension of "neither day nor night." And corresponding to this "one day" is Sh'mini Atzeres — which is only one day, as is brought. And therefore the joy at that time is exceedingly great in the dimension of the future joy — and Yaakov is the head of joy (reisha l'chedvasa) — for all is through the light of truth, which is his quality, as above. [Appended — belonging to the above:] And this is what the Sages, z"l, taught: in merit of "take for yourselves on the first day," etc. — "I will reveal Myself to you as the First" — the dimension of the revelation of His light that illuminates for a person during his prayer — the dimension of "G-d is my light," as above. "And He pays back to you from the First — this is Esov" — meaning the darkness coming from the side of Esov is nullified, as above. "And He builds for you the First — this is the Temple" — which is the primary place of Torah and prayer, as is also brought above. "And He brings for you the First — this is King Messiah" — who is comprised of all the prayers and elevates them to their place and root, as above and as is explained in the main text. According to the above, one will understand a wondrous matter brought in Bnei Yissaschar, the month of Tishray, Discourse 10, in the name of the early authorities, z"l: that over the four species no heavenly minister can say to them "grow!" — rather, they all grow solely under His direct supervision — as above, for they indicate the completeness of prayer, through which all the stars and supernal ministers receive vitality, as is explained in the main text in discourse 5. See also in Likutay Torah of the Ar"i in the discourse Tik'u Mimshola, Siman 1. And therefore they atone for the rains — for all the growths of the earth grow through them, as above. Translator's Summary — Siman 9 The central teaching of Siman 9: prayer is the total reckoning of a human being — the primary divine judgment on Rosh HaShanah is for neglect of prayer. Two dimensions of truth map to Sh'vorim and Teruah: the window-truth (a nascent flicker, a sick man's groan) and the gem-truth (self-luminous, a full-throated cry). Yona from the fish's belly is the archetype of prayer within total darkness. The Ark of Noach = entering the teivos (words) of prayer when alien thoughts flood in. The Sukka's gematria = malach — perfect prayer vitalizes even the angels. On Sh'mini Atzeres, the light of truth is permanently planted in the heart of Israel: "G-d's truth is forever."