סי' י ואלה המשפטים

On Rosh HaShanah We Engage in Elevating Malchus — Prayer On Rosh HaShanah we engage in building Malchus — which is the dimension of prayer — and to elevate her from the dimension of mountain and field to the dimension of house. This is the secret of the Separation (Nesira): to separate her from the dimension of back-to-back — for in that state she is in the secret of field — and to elevate and unite her face-to-face — for then she is in the secret of house — as is explained in the commentary of the Ar"i z"l to the Sava d'Mishpatim and in many other places. And this is the dimension of Yaakov — for Yaakov called [G-d's place] a house — and through this even the nations of the world have some grasp of His G-dliness, as is explained in the main text. And this is why we pray extensively at that time for the revelation of His sovereignty over all the world: "and all will unite as one fellowship to do Your will with a whole heart," and "and all that was formed shall know that You formed it," etc.

And likewise one prays for the nullification of the Malchus d'Stra Achra — the dominion of wickedness — whose sustenance comes from the dimension of the arrogant (baalei gaavah), who prevent the ascent of prayer from mountain and field to house, as is explained in the main text. Because at that time the accusations intensify most strongly from the blemishing of the holy Malchus through the sin of pride (gaavah), which is idol-worship — through which one gives strength to the Malchus d'Stra Achra and causes divine wrath in the world, heaven forbid. And then Malchus is in the dimension of "her feet descend to death" [Prov. 5:5], heaven forbid — for whoever is arrogant: his wisdom departs from him, and Wisdom is the primary life; and through pride one gives strength to the side of death (stra d'mosa), heaven forbid. And this is the dimension of the Three Books opened at that time: the completely righteous — those who nullified pride completely and engage in elevating Malchus as is fitting — are therefore immediately inscribed for life in the Book of Life, which is the dimension of Malchus, as is known, and they merit Wisdom and Knowledge, which is the primary life. The completely wicked — who are entirely of the side of death — are therefore immediately inscribed for death. The intermediate ones are suspended until Yom Kippur — when Ima u'Vra salikun k'chada ["Mother and Daughter ascend together"] — and a great illumination flows from the dimension of Bina to the heart, which is the dimension of the root of the Holy Spirit in the heart that blows through the six joints of the legs and the six joints of the arms to Malchus. Then prayer is completed with great completeness — the dimension of the Five Prayers of Yom Kippur — and all judgments are sweetened and one merits forgiveness of sins. And therefore the intermediate ones too — if they did repentance during the Ten Days of Repentance — and the essential repentance is the true humbling of the heart and a broken heart, the opposite of pride — they too are inscribed for life.

And this is the dimension of "a day of Teruah shall it be for you" — as is explained in the Zohar: Teruah is the dimension of Yaakov, for through this one arouses Yaakov's quality to elevate Malchus to the dimension of house. Also: through Teruah — which is a spirit (ruach) — the Other God (el acher) is removed, in the dimension of "through the Teruah, which is a spirit, the Other was removed" — and through this all accusations and judgments are sweetened. And because the essential dimension of Teruah that is spirit resides with the Tzadik of the highest stature — who is the dimension of "a man in whom the spirit is" [Num. 27:18], as is explained in the main text — therefore the obligation is greatest at that time to come to the Tzadik on Rosh HaShanah, to connect to him, to draw from him the illumination of the Holy Spirit — until one merits to completely nullify pride and to draw the illumination of arms and legs into the dimension of loving-kindnesses — and to nullify all accusations and sweeten all judgments. The Mitzvah of Shofar — The Ram's Horn, Bent

This is the dimension of the mitzvah of Shofar-sounding — which by its nature startles a person's heart and humbles and abases the pride and insolence of the heart, as is understood from many verses. And therefore the Shofar is commanded to be of a ram's horn and bent — and the Sages, z"l, expounded: "the more a person bends himself, the more praiseworthy" [Rosh HaShanah 26b] — for the essential thing is the true humbling of the heart. And therefore the mitzvah is specifically of a ram's horn — to recall the Akaidah of Yitzchok, who stretched his neck over the altar to be slaughtered in order to fulfill the will of his Creator — for this is the essential completeness of humbling and nullifying pride: to be as absolute nothing and void against the will of one's Creator, giving one's life at all times for the sanctification of His Name. And because through Teruah the idol-worship is nullified — whose primary foothold is in the dimension of the legs (riglin), the dimension of "her feet descend to death" — even so, some blemish occurs, heaven forbid, also in the dimension of the arms (idin). And therefore through the Teruah that is spirit — the dimension of the Holy Spirit in the supernal heart, as it were — the legs are elevated, the dimension of "and his heart lifted his legs" [Gen. 29:1, as the Sages expound: Yaakov's heart lifted his legs when he went to meet Rachel], and also the illumination of the arms is revealed. And it is thereby understood that the illumination of the arms is revealed first — this being the dimension of the clapping of hands (mecha'as kapayim) — since the Stra Achra has less of a foothold there. And also because the arms are much closer to the spirit in the heart — as is discernible concretely: in a moment of joy, when the life-spirit in the heart is aroused, it is easier and more natural for a person to clap his hands than to be aroused to actual dancing with the feet.

And this is the dimension of Sh'vorim and Teruah: Sh'vorim — gonochi gonach — the dimension of sighing over the blemish of the arms, where the Stra Achra has less of a foothold — but even so one sighs and groans over the blemish and diminishment of their illumination. Teruah — yelulai yelil — in short rapid sounds, because of the great sorrow and pain — corresponding to the blemish of the legs, where the side of death has the greater foothold, heaven forbid. And both are the dimension of a broken and contrite heart, the dimension of a broken spirit (ruach nishvara). And through this, joy then comes — as is brought elsewhere: from a broken heart comes joy — the dimension of: "fortunate is the people who know the Teruah" and adjacent to it: "in Your Name they shall rejoice all day" [Ps. 89:16–17]. And through the joy that comes from the spirit in the heart, the illumination of the arms is revealed and the legs are elevated. And therefore Sh'vorim precedes Teruah. And this is why the Sages, z"l, taught that Teruah alludes to Torah — for the Torah also encompasses all these dimensions, as is explained in the main text. And because the essential drawing of these rectifications is through drawing near to the Tzadik — and the drawing near to the Tzadik is in the dimension of the simple Tekia, as is explained in the passage of the trumpets, and as is brought above — therefore every Teruah has a simple [Tekia] before it and after it.

Malchuyos, Zichronos, Shofaros — The Three Kabbalistic Ascents And this is the dimension of Malchuyos, Zichronos, and Shofaros. And it is explained in the Kavanos that the verses of Malchuyos serve to elevate the Netzach-Hod-Yesod of the feminine principle into the Chesed-Gevura-Tiferes of Zeir Anpin — the dimension of the legs ascending and becoming loving-kindnesses — and then the legs are in the dimension of "the legs of His pious ones," as is explained in the main text. The verses of Zichronos serve to elevate Chesed-Gevura-Tiferes, etc. — the dimension of the revelation of the illumination of the arms, as is explained in the main text. The verses of Shofaros serve to elevate Netzach-Hod-Yesod of Ima — wherein is the Great Shofar (see Siddur Kol Yaakov) — meaning: there is the root of the Holy Spirit in the heart above, mentioned above.

And this is also the dimension of the simple Tekia before — indicating the drawing near to the Tzadik. And through his holy spirit the high spirit of pride of the Other is broken — the dimension of Teruah. And afterward one sounds a second simple Tekia — for after the high spirit is broken, one merits to connect more deeply to the light of the Holy Spirit in the heart of the Tzadik. And this is what the Sages, z"l, taught: "Say Malchuyos before Me so that you crown Me over you" — for all of this we are engaged in building the holy Malchus and elevating her from mountain and field to the dimension of house. And perhaps this itself corresponds to the three dimensions of ascent mentioned above. And "Zichronos — so that your remembrance ascends before Me for good" — this corresponds to the dimension of drawing near to the Tzadik, through which the high spirit is broken and one becomes lowly of spirit, and all judgments are sweetened and one is remembered for good — the dimension of "for in our lowliness He remembered us" [Ps. 136:23]. And therefore one prays in this blessing to recall for us the Akaidah of Yitzchok — through which the judgment is sweetened at its supernal root through the loving-kindness of Avraham. And Avraham said at that time: "on the mountain of G-d it shall be seen" [Gen. 22:14] — for then Malchus began to ascend to the dimension of mountain of G-d. Then through Yitzchok she ascended to the dimension of field. Until through Yaakov she ascended to the dimension of house. And this is what the Sages, z"l, concluded: "and through what? Through the Shofar" — for through the Shofar all these rectifications are drawn.

And on Shabbos — when Malchus ascends of itself with great ascents through the secret of the holiness of Shabbos, in the secret of "if you turn your foot on account of the Shabbos" [Is. 58:13], as is explained elsewhere — therefore one does not sound the Shofar on Shabbos, lest this cause a desecration of Shabbos — "lest he carry the Shofar four cubits in a public domain" [Rosh HaShanah 29b] — and through this one would blemish greatly in all the ascents above. And therefore in the blessing of Shofaros one mentions the Shofar-verses of the Giving of the Torah — for Torah encompasses all the above. And one prays there for the ingathering of exiles: "bring us to Tzion Your city in song, and to Yerushalayim Your holy Temple with eternal joy" — for then Malchus will ascend completely to the dimension of house — the dimension of Yaakov called it house — alluding to the building of the future Temple. And this is the dimension of Zichron Teruah ["Remembrance of the Teruah"] said on Rosh HaShanah — the Sages, z"l, taught: this refers to when Rosh HaShanah falls on Shabbos — when one mentions [the soundings] but does not actually sound them. For Zichron [remembrance] alludes to the Tzadik — the dimension of "the memory of the Tzadik is a blessing" [Prov. 10:7] — through whom one merits to Teruah that is spirit, as above. And therefore when [Rosh HaShanah] falls on Shabbos — which corresponds to the dimension of Yosef the Tzadik, as is explained in the Zohar — we fear lest one come to desecrate Shabbos and blemish all the rectifications above — and therefore one mentions but does not sound. And Therefore the Custom to Go to the Graves of Tzadikim on Erev Rosh HaShanah And therefore the custom is to go on Erev Rosh HaShanah to pray at the graves of Tzadikim — for every true Tzadik possesses something of the dimension of Moshe our Teacher, a"h, as is understood from his words, z"l, in many places. And therefore just as the grave of Moshe nullifies the strength of the idol-worship of Peor and sweetens the divine wrath aroused through it — so too the graves of other great Tzadikim of the highest stature have this dimension. And therefore one goes on Erev Rosh HaShanah to the graves of Tzadikim — to arouse them that they should also pray on our behalf: to nullify pride and idol-worship, and that the divine wrath be nullified and all judgments sweetened upon us. And this is the dimension of "awake and sing, you who dwell in the dust" [Is. 26:19] — and the Sages, z"l, expounded: these are those who made themselves neighbors to the dust during their lifetimes — meaning those who were humble and lowly and merited to completely break pride during their lifetimes, the dimension of Teruah above. These Tzadikim have the power to nullify the side of death even after their passing — on the contrary: "the Tzadikim are greater in their death than in their lives" [Chullin 7b]. And the Sages, z"l, compared this to the dead man's bones that touched the bones of Elisha and he came back to life and walked away — for the Tzadik is "the man in whom the spirit is" and he is the edge of the letter Dalet from which the four winds are drawn, as it is written: "from the four winds, come, O spirit" [Ezek. 37:9] — a verse said regarding the dead whom Yechezkel revived. And this is what the Sages, z"l, said: why was the passage of the Red Heifer (Parah Aduma) placed adjacent to the passage of the death of Miriam? To tell you… just as the death of the Tzadikim atones — for the Tzadikim in their death specifically sweeten the judgments at their root and thereby nullify the side of death — and this is also the dimension of the purification of the Red Heifer, as is known. And therefore Rosh HaShanah is fixed on Rosh Chodesh — for then is drawn the dimension of the rectification of Malchus, the dimension of the sign sent to David — "David, King of Israel, is alive and enduring" — as the Sages, z"l, said, and as is brought. And also: Rosh HaShanah is the first day of the Ten Days of Repentance — and therefore it is fixed on Rosh Chodesh, for there is the root of repentance, as is explained in the main text. Afterwards — Ten Days of Repentance through Sh'mini Atzeres Afterwards one engages in repentance throughout all the Ten Days of Repentance — and through all this one rectifies all the blemishes inflicted upon holy Malchus and elevates her from the dimension of "her feet descend to death" — for through repentance one merits life, as it is written: "repent and live" [Ezek. 18:32], and it is written: "for I have no desire in the death of the one who dies, but rather in the wicked one's returning from his way and living." Until on Yom Kippur all judgments are sweetened at their root through the illumination of Supernal Ima — wherein is the root of the holy spirit above. And therefore Yom Kippur is called "the day of his wedding — this is the Giving of the Torah" — i.e., the Second Tablets given on that day — which are the entirety of the Torah containing the illumination of the spirit in the dimension of arms and legs — which are the dimension of Mordechai and Esther — through which the unity of the Blessed Holy One and His Divine Presence is accomplished — the dimension of "a woman equated with a man," as is explained in the main text — and this is the dimension of a wedding. And "the day of the joy of his heart — this is the building of the Temple" — for then Malchus ascends completely from mountain and field to the dimension of house. And the Sages, z"l, taught that Yom Kippur carries the illumination of Purim — for all the rectifications drawn on Purim are also drawn on Yom Kippur. And therefore on it one also reads the matter of the death of the sons of Aharon — and the Sages, z"l, inferred from this too that the death of the Tzadikim atones, as above. After Yom Kippur the loving-kindnesses begin to enter — for when idol-worship is nullified, the divine wrath sweetened, and faith increased in the world — through this, loving-kindnesses are drawn in the world. Until on the first day of Sukkos the great innermost loving-kindness enters, and also the encompassing loving-kindness. And one enters the Sukka — which alludes to Supernal Bina, wherein is the root of the spirit above; and likewise to Malchus d'Sukkas Dovid, which is the dimension of prayer; and likewise the Temple is called Sukka, as it is written: "and in Salem was His Sukka" [Ps. 76:3], etc. And then the joy is exceedingly great — and at Simchas Beis HaShoaiva they would dance and draw from it the Holy Spirit — for all the joy and dancing flows from the dimension of the holy spirit above. And the dimension of Sukka — the letters Kuf-Vav / Hay-Samech — the unity of the Blessed Holy One and the Divine Presence — the dimension of "a woman equated with a man," as above. And therefore one brings seventy bulls corresponding to the [seventy] nations — for through all the above, even the nations recognize and know His greatness — as is explained in the main text. The dimension of what is written of Yaakov: "and Yaakov journeyed to Sukkos — and he built himself a house" [Gen. 33:17] — for he elevated Malchus to the dimension of house, as above. The Four Species And this is the dimension of the four species. And the Sages, z"l, expounded: Peri Eitz Hadar — the dimension of Malchus, the dimension of honor (hadar malchus). Kapos Smorim — the dimension of the Tzadik, the dimension of "the righteous one flourishes like a date-palm" [Ps. 92:13] — for through him is the essential ascent of Malchus-prayer. Anaf Eitz Avos — corresponding to Chesed-Gevura-Tiferes, the dimension of the arms. Arvay Nachal — corresponding to Netzach-Hod, the dimension of the legs. And more was expounded: Peri Eitz Hadar — this is Avraham — who was the first to establish the Morning Prayer and engaged in prayer to elevate it, and called the place of prayer: mountain. Kapos Smorim — this is Yitzchok — who called it field. Anaf Eitz Avos — this is Yaakov — who called it house. Arvay Nachal — this is Yosef — the Tzadik, "a man in whom the spirit is" — through whom is the essential ascent of prayer and drawing of all these rectifications. And more was expounded: Peri Eitz Hadar — this is Sarah — the dimension of Malchus, as is known. Kapos Smorim — this is Rivka — who is from the dimension of Bina, in the secret of "and Yitzchok was forty years old when he took Rivka" — the dimension of "forty [years] for Bina" (see Likutay Torah of the Ar"i z"l). And in Bina the heart is rooted — and therefore Yaakov was born from her, who is the dimension of Teruah that is spirit that nullifies the strength of pride and idol-worship of Malchus d'Stra Achra — which is Esov. Anaf Eitz Avos — this is Leah, corresponding to Chesed-Gevura-Tiferes. Arvay Nachal — this is Rachel, corresponding to Netzach-Hod. And more: the four species allude to the Sanhedrin. And more: the dimension of "all my bones shall say" — the dimension of complete prayer. And this is: the esrog resembles the heart — wherein is the dwelling of the spirit that blows in the arms and legs. The lulav resembles the spine — the dimension of the Tzadik, Chai Olamim, "a man in whom the spirit is" — who engages in drawing this spirit. The hadas resembles the eyes — the dimension of Torah in its revealed aspect, the dimension of eye to eye, as is explained in the main text — which is the dimension of the arms. The arova resembles the lips — the dimension of Netzach-Hod, the hidden dimension, the dimension of the legs, as is explained in the main text. And therefore one concludes the Hoshanos with the verse: "so that all the peoples of the earth shall know that G-d — He is the G-d" [I Kings 8:60]. Sh'mini Atzeres — Malchus Ascends to House Afterwards one merits Sh'mini Atzeres — and then the union of the Matron face to face — and Malchus is in the dimension of house, according to the writings of the Ar"i z"l. And then one concludes the Torah with Lamed and begins with Beis — hinting that Torah is the dimension of the heart wherein is the dwelling of the spirit that blows in the arms and legs. And thereby dances and clapping of hands are accomplished — and therefore all Israel rejoice greatly with much dancing and clapping. And this is the dimension of what is explained in the Kavanos: at that time the [feminine principle] retains the drop so that it does not miscarry — for then the Tzadik shines and radiates the illumination of the Holy Spirit within him into the hearts of Israel, such that pride is completely nullified from them — and then one is certain they will never fall from their level — for the primary falling of a person is through pride, as is explained elsewhere. And this is the dimension of the building of the future Temple that will never fall or be destroyed. And this is: Bereishis bara Elokim es ha-Shamayim — the dimension of the arms, the dimension of "for I lift My hand toward heaven" [Deut. 32:40]. And also: Shamayim [heavens] = Eish u'Mayim [fire and water] combined — the dimension of Chesed-Gevura-Tiferes, the arms. And "the earth" — the dimension of the legs — "the earth is the footstool of My feet." "And the earth was void and formless" — the four kingdoms of the Stra Achra — the pride of the Stra Achra, whose primary foothold is in the dimension of the legs. And the rectification: "the spirit of G-d hovered over the face of the waters" — the Holy Spirit rooted in the Torah compared to water. But the essential illumination of the spirit above is received through the Tzadik who is "a man in whom the spirit is" — and this is what the Sages, z"l, expounded: "the spirit of G-d hovered" — this is the spirit of the Messiah — said of him: "and the spirit of G-d shall rest upon him" [Is. 11:2] — this is the Tzadik of the generation of the highest stature, the dimension of Moshe-Messiah, as above. And then "G-d said: Let there be light" — the dimension of Beis — for through this Malchus ascends to the dimension of house, as above. And: "I will reveal Myself to you as the First" — the revelation of the Creator in great revelation. "He pays back to you from the First — this is Esov" — from whom Amaleik and Haman descended — the dimension of pride, the Malchus d'Stra Achra. "He builds for you the First — this is the Temple" — the ascent of prayer to the dimension of house. "He brings for you the First — this is King Messiah" — who will merit the Holy Spirit in completeness — through which everything will be rectified, as above. [Note: In this discourse there are some matters that are somewhat concealed — this is because it is impossible to elaborate so much on the explanation of the two unifications mentioned here — and it is easily understood.] Translator's Summary — Siman 10 Siman 10 traces prayer's three-stage elevation: Avraham = Mountain (first attachment); Yitzchok = Field (meditative dimension); Yaakov = House (perfect face-to-face union). Pride — idol-worship in disguise — drags prayer's feet toward death. The bent ram's-horn Shofar is the instrument of humbling. Sh'vorim = the sigh over the blemish of the arms; Teruah = the rapid cry over the blemish of the legs. Joy follows the broken heart. The Tzadik's grave on Erev Rosh HaShanah — like Moshe's grave opposite Beit Peor — is the specific antidote to the idol-worship of pride.