סי' יא אני ה' הוא שמי

On Rosh HaShanah All Israel Engage in the Supernal and Lower Unifications On Rosh HaShanah all Israel are engaged so that the dimension of the Supernal Unification (Yichuda Ilaa) and the Lower Unification (Yichuda Tataah) should be accomplished — as is understood in the writings of the Ar"i z"l, and elaborated upon most extensively in the book Bris Kehunah Olam. And these two unifications are the secret of Shema Yisroel and Boruch Shem Kevod Malchuso L'Olam Va'ed — which are the primary verses of the acceptance of the yoke of Heaven, which one engages in most intensively on Rosh HaShanah. And as the Sages taught: "Say Malchuyos before Me so that you crown Me over you" — and this is also the dimension of the Shofar-sounding on Rosh HaShanah, as is explained in Bris Kehunah Olam above.

And behold: it is explained in the main text that through Israel causing these two unifications — through being careful in guarding the Bris (holiness of the covenant), whether in weekday unions or in those unions from Shabbos to Shabbos — through this G-d's honor is completed in its fullness. Also: one must be very careful against pride, so that one's honor shall be as nothing against the honor of G-d. And through this the speech — which is the dimension of Malchus-mouth — is perfected. And one merits illuminating speech (diburim hame'irim) that leads to repentance — and through this one merits the understanding of Torah in its depth (tvunas ha-Torah l'umka). And behold: Rosh HaShanah is the first day of the Ten Days of Repentance. And then we are engaged in building Malchus — which is the dimension of the illuminating speech — and one prays greatly for the revelation of His sovereignty and His honor. And this is the dimension of HaMelech HaKadosh: HaMelech is the dimension of honor — the dimension of "who is this King of Honor?" [Ps. 24:10]. And HaKadosh is the dimension of the Vav of Kovod (Honor) — which is the dimension of the holiness of the Bris, which is the very essence of holiness, as is explained in the main text. And the holiness [of the Bris] is what Israel draw upon themselves from their cleaving to His holiness — the dimension of "be holy, for I am holy" [Lev. 11:44], as is brought. And also: the elevation of the Yesod (Foundation) is to the level of the mental faculties (mochin), which are the dimension of Kodesh (holiness), as is explained elsewhere.

And this is what one prays: "and in Your holiness Your praisers give praise each day, Selah", etc. And this is what one prays: "and so sanctify Your Name" etc. — corresponding to the dimension of holiness above. And "and so grant Your fear" — corresponding to the dimension of honor above, the dimension of "to fear the honored Name." And afterward one prays "and so grant honor, G-d, to Your people" — that Israel too merit the honor above. And this is: "praise to those who fear You" — praise is the dimension of speech, as is explained in the main text. And "good hope," etc. — this corresponds to the dimension of Yetzira and Asiya, which are the dimension of the vessel for the letters Vav-Hay, as is explained in the Kavanos. This is the dimension of the Lower Unification — the dimension of Metatron which nests in Yetzira, etc. And one must pray most for this unification — for "He will not enter the Jerusalem above until the Jerusalem below is established" — as the Sages, z"l, taught. And as is understood also in the main text: when the herbs sprouted, etc. — specifically then the Minister of the World said: "May the honor of G-d be forever." And this is "and the opening of speech for those who hope in You" — for specifically then the mouth and speech opens, as is understood in the main text. And this is "and joy for Your land", etc., and "the growth of the glory of David Your servant," etc. — for in this depends the redemption, as is understood in the main text.

And this is "and so the Tzadikim shall see and rejoice" — a Tzadik is one who guards the Bris, as is known. And "You shall reign" — the dimension of the revelation of His sovereignty and honor. And "Holy are You" — the dimension of holiness above. And "awesome is Your Name" — the dimension of honor above, the dimension of "to fear the honored and awesome Name," the dimension of the awe of sovereignty (mora d'malchus). And "there is no G-d besides You" — for this is the dimension of it being sufficient in His G-dliness for every creature, as is explained in the main text (and this is the dimension of "to rectify the world under the sovereignty of the Almighty"). And one concludes with the blessing of HaMelech HaKadosh, as above. And because at that time one is engaged in building Malchus and revealing the holy honor — the accusations and judgments intensify most strongly through what was blemished in holy Malchus — primarily through pride and the pursuit of honor, as is explained in the main text. Therefore G-d commanded us to sound the Shofar — which by its nature startles the heart and humbles pride. And this is: "a day of Teruah shall it be for you" — for Teruah is the dimension of the nullification and breaking of pride, as is explained in the discourse Mishpatim, Siman 10.

And therefore Teruah is the dimension of Yaakov, who is the dimension of "the heel (akev) — humility (anava) — the fear of G-d" [Prov. 22:4]. And he merited to perfect the dimension of the two unifications, as the Sages, z"l, taught: the Tribes said Shema Yisroel, and he responded Boruch Shem. And because this requires extra vigilance, as above — one says it in a whisper, as the Sages taught. And this is what the Sages, z"l, taught: Teruah is the letters of TORAH-AYIN — the dimension of the seventy faces of Torah — for through all of this one merits to come to the understanding of Torah in its depth. And therefore one sounds the Shofar, which alludes to Bina, as above. And because for this one needs to nullify pride and rectify the blemish of the Bris — therefore the Sages, z"l, established to sound Sh'vorim and Teruah: Sh'vorim corresponds to the nullification of pride, the dimension of "before breaking comes pride" [Prov. 16:18], and likewise "before breaking comes pride." And Teruah — yelulai yelil — this corresponds to the blemish of the Bris, which comes from the husk called Lilit — for she wails (milaleis), as is brought. And Sh'vorim first — for this depends on that: the dimension of "and a strange woman traps his precious soul" [Prov. 6:26], as is explained in the main text. And it is also brought that Sh'vorim-Teruah corresponds to Yetzira and Asiya — the dimension of the Lower Unification above.

And therefore one sounds a simple [Tekia] before it and after it. The simple Tekia [תקיעה] — its letters hint at the Supernal Unification, as is understood. And afterward Teruah — the dimension of the Lower Unification above. And afterward one sounds a simple Tekia after it — for in the future even the Lower Unification will be in the dimension of the letters Yud-Hay, as is brought in the holy writings — the dimension of "on that day G-d will be One and His Name One" [Zech. 14:9]. And therefore one does not sound [the Shofar] on Shabbos — for then all these dimensions flow of themselves through the holiness of Shabbos itself, as is explained elsewhere. The Three Blessings And this is the dimension of Malchuyos — corresponding to the dimension of honor, the dimension of Malchus above. Zichronos — corresponding to the dimension of the holiness of the Bris above — and therefore one begins with the verses of Noach: "and even Noach he remembered with love", etc., "when You brought the floodwaters", etc. — which was primarily through the sin of the blemish of the Bris. And Noach was "a righteous, wholesome man, guarding the Bris". And likewise in most of the verses of Zichronos the word Bris (covenant) is mentioned (and this is the dimension of "He remembered His covenant forever" [Ps. 111:5]). Shofaros — corresponding to Bina, the dimension of the understanding of Torah in its depth above. And therefore one speaks there greatly of the Shofar-sound of the Giving of the Torah — and also the Shofar of the ingathering of exiles, which will also occur through these rectifications above. And then Israel will merit the understanding of Torah in its depth, as Rashi explained on the verse "let him kiss me with the kisses of his mouth" [Song 1:2], and as is brought in the Zohar and in his words, z"l, in the discourse L'Hamshich Hashgacha, Siman 13, and likewise in Siman 33, regarding the Torah that will be revealed in the future. The Ten Days of Repentance and Yom Kippur Afterwards one engages in repentance throughout all the Ten Days of Repentance — and repentance encompasses also the dimension of the two unifications above, the dimension of the letters of תשובה — tashuv-Hay, as is brought. And this is the dimension of "return to Me" — the dimension of the Lower Unification — "and I will return to you" — the dimension of the Supernal Unification — the dimension of "I will not enter the Jerusalem above", etc., as above. And through repentance one proceeds from level to level until one comes to the understanding of Torah in its depth — which is the dimension of Yom Kippur, on which the Torah — the Second Tablets — was given, and which corresponds to the dimension of Bina, as is known. Then the two unifications shine in great light — and therefore one also says Boruch Shem aloud [on Yom Kippur]. And this is what the Sages, z"l, taught (Shabbos 119b): "to the Holy One of G-d — honored" — this is Yom Kippur, etc. The Torah said: honor it with clean garments — for then the light of honor is completed, and also the Vav of Kovod which is the dimension of holiness. And honor and pride are the dimension of G-d's garment — the dimension of "G-d reigns, He is clothed in pride" [Ps. 93:1], as is explained in the main text. Therefore the Torah said: honor it with clean garments. And this is the dimension of the candles lit on Yom Kippur — the dimension of "therefore in the places of light honor G-d" [Is. 24:15], as is brought in the Shulchan Aruch — for then the light of honor shines — the dimension of "and the earth illuminated from His honor" [Ezek. 43:2]. And one merits then to illuminating speech — the dimension of the holy prayers and speeches one is engaged in all that day. And also the Vav of Kovod — which is the dimension of holiness above — is the dimension of thirty-nine Tal-lights, corresponding to which are the thirty-nine labors of the Sanctuary, as is explained in the main text — for there is the essential holiness and honor — the dimension of "and through My honored ones I will be sanctified" [Lev. 10:3]. And therefore immediately after Yom Kippur Moshe commanded regarding the work of the Sanctuary. After Yom Kippur — Sukkos through Sh'mini Atzeres After Yom Kippur the loving-kindnesses begin to enter — for the essential rectification of Malchus — which is the dimension of honor — is through loving-kindnesses, as it is written: "and through kindness a throne is established", as is brought above. And this is the dimension of "for Your sake give honor upon Your loving-kindness", etc. And this is the dimension of "the pious ones exult in honor" [Ps. 149:5]. And likewise: guarding the Bris is in the dimension of loving-kindnesses — the dimension of "guarding the covenant and the loving-kindness", and it is written: "and G-d your G-d will guard for you the covenant and the loving-kindness" [Deut. 7:9]. And likewise: the illuminating light of speech is the dimension of Chesed (loving-kindness) — which is the dimension of the light of day — the dimension of "by day G-d commands His loving-kindness" [Ps. 42:9], as is brought in Siman 13. And this is the dimension of "to declare in the morning Your loving-kindness." And likewise: the understanding of Torah — which is the dimension of Shamayim (heavens) as is explained in the main text — is the dimension of loving-kindnesses — the dimension of "G-d, in the heavens is Your loving-kindness" [Ps. 36:6]. And this is the dimension of "to the One Who makes the heavens with understanding — for His loving-kindness is eternal" [Ps. 136:5]. Until on the first day of Sukkos, great loving-kindnesses flow and one enters the Sukka — which is the dimension of the Supernal Sukka — the dimension of Bina — the dimension of the understanding of Torah above. And the Lower Sukka is the dimension of the Sukkas Dovid — the dimension of Malchus — the dimension of honor above. And they themselves are the dimension of the two unifications above — but because the essential work is in the dimension of the Lower Unification — this is the dimension of Sukka, the letters of which, as is brought in the Zohar, [spell out the two Names]. And therefore the Sages, z"l, taught: "you shall dwell as you normally dwell — a man and his wife", etc. — the dimension of the Lower Unification above. And therefore one must be careful of the honor of the Sukka and it is forbidden to perform a degrading use of it, as is explained in the Shulchan Aruch — for it is the dimension of honor above. And also it is forbidden to benefit from the wood of the Sukka all seven days — for "holiness rests upon them," as the Sages, z"l, said — for it is in the dimension of holiness above, the dimension of the Vav of honor. And therefore one must speak in it only words of holiness — the dimension of the illuminating speech above. And this is the dimension of the joy of Sukkos — the dimension of "the pious ones exult in honor", and it is written "therefore my heart rejoices and my honor is glad" [Ps. 16:9]. And also: illuminating speech is the dimension of joy — the dimension of "joy to a man is the answer of his mouth" [Prov. 15:23]. And likewise: the understanding of Torah in its depth is the dimension of joy. And this is the dimension of (Proverbs 23): "my son, if your heart is wise (the dimension of Bina in the heart) — my heart too rejoices; and my kidneys sing when your lips speak uprightly" — the dimension of illuminating speech above. The Four Species — The Two Unifications And this is the dimension of the four species of the lulav — which allude to the four letters of the holy Name — which are the dimension of the Supernal and Lower Unifications — through which one merits illuminating speech. And therefore one says the Hallel with them. And therefore one blesses specifically on taking the lulav, which corresponds to the Vav — the dimension of guarding the Bris, which encompasses both unifications, as is explained in the main text. Also: Peri Eitz Hadar alludes to the dimension of Malchus, the dimension of honor — the dimension of "the honor and majesty of His sovereignty." And this is the dimension of "splendor and glory You wear" — the dimension of "G-d reigns, He is clothed in pride," as above. Kapos Smorim — the dimension of the Tzadik, the dimension of guarding the Bris. Anaf Eitz Avos — and the Sages, z"l, taught: the hadas resembles eyes — the dimension of the understanding of Torah that encompasses all seventy faces of Torah — and this is the dimension of "uncover my eyes and I will behold wonders of Your Torah" [Ps. 119:18]. Arova — resembles lips — the dimension of the illuminating speech above. And the Sages, z"l, expounded: Peri Eitz Hadar — this is Avraham — the dimension for which G-d beautified him with good old age — the dimension of honor — the dimension of "and before the elders is honor" [Is. 24:23]. And therefore he was the first of whom it is written how his honor was as nothing compared to G-d's — the dimension of "and I am dust and ashes" [Gen. 18:27], as the Sages, z"l, taught. Kapos Smorim — this is Yitzchok — etc. Yitzchok and Rivka are from the dimension of Bina, as is explained in Likutay Torah of the Ar"i z"l, Parshas Toldos — the dimension of the understanding of Torah. Anaf Eitz Avos — this is Yaakov — who merited the illuminating speech — the dimension of "and this is what their father spoke to them" [Gen. 49:28], as is understood in the discourse Roma al HaShamayim, Siman 74. And it was fulfilled in him: "the book of this Torah shall not depart from your mouth" — and from the mouth of his seed's seed, etc. [Josh. 1:8] — for the enduring speech of his holiness remained with all his progeny after him for eternal generations. And he himself was from the seed of Avraham from whom Torah began to shine in the world in the dimension of the two millennia of Torah, as the Sages, z"l, taught. See the main text where that verse is brought — and you will understand more. And Arvay Nachal — this is Yosef — the dimension of guarding the Bris above. And more: one can also explain in another manner — aligned also with our topic. And more was expounded: Peri Eitz Hadar — this is Sarah — the dimension of Malchus, the dimension of honor. Kapos Smorim — this is Rivka — the dimension of the understanding of Torah, as above. Anaf Eitz Avos — this is Leah — the dimension of the hidden world, the dimension of Kabbalah, the dimension of the Supernal Unification. And in truth Yosef was destined to come from her — but Leah prayed, as the Sages, z"l, taught — and [Yosef] came from Rachel — the dimension of the revealed world, the dimension of Halacha, the dimension of the Lower Unification — where vigilance is most needed. And therefore Yaakov transmitted all his wisdom to Yosef — for he was comprised of both dimensions of the two unifications — which are the dimensions of Halacha and Kabbalah, the manifest and the hidden hidden. And Yaakov himself — who merited to unify both unifications — therefore married both Leah and Rachel. And more was expounded: they allude to the Sanhedrin — who engage in revealing the understanding of Torah in Halacha and Kabbalah. And more was expounded: the dimension of "all my bones shall say," etc. — for the esrog resembles the heart, wherein is the essential completeness of honor — to honor G-d with all one's heart — so that it not be in the dimension of "with their lips they honor Me" [Is. 29:13], etc. — as is explained in the discourse L'Hamshich Sholom, Siman 14. And Kovod (honor) has the numerical value of Lev (heart), as is known. The lulav resembles the spine — through which the drop of procreation is drawn — the dimension of guarding the Bris. And therefore it has eighteen vertebrae corresponding to the dimension of Tzadik Chai Olamim (the Tzadik who is Life of the Worlds), as is known. The hadas resembles the eyes, and the arova resembles the lips — already explained above. And this is what is brought in the Kavanos of the wavings (neanu'im) — to intend the six permutations of the Name Yud-Hay-Vav which in their full spelling have the numerical value of Tal [dew = 39] — the dimension of the dew-lights above, included in the Vav of honor, which is the dimension of the lulav, as above. Sh'mini Atzeres — The Sacred Unifications Are Completed Afterwards on Sh'mini Atzeres the sacred unifications are completed in their fullness — and then the union of the Matron face to face — and through this one comes to the understanding of Torah in its depth. And therefore all Israel ascend to the Torah and give honor to the Torah — for the honor of holiness is then completed in its fullness. And then the joy is exceedingly great — for through all these rectifications joy comes, as above. And this is the dimension of "the heavens shall rejoice and the earth shall be glad" — hinted in the abbreviation of the holy Name which encompasses both unifications — for then joy is complete. And therefore one concludes the Torah with the matter of the breaking of the Tablets — for the Tablets are the secret of the letters Vav-Hay, as the Sages, z"l, taught on the verse "and the Tablets were the work of G-d". And when Moshe saw the deed of the Golden Calf — the Sages, z"l, taught that they did this only to permit licentiousness — and through this they blemished primarily in the dimension of the Lower Unification, the letters Vav-Hay. And through this they distanced themselves most greatly from the understanding of Torah — which itself is the dimension of the Tablets that were from the dimension of Bina, as is known. See Likutay Torah of the Ar"i z"l, Parshas Ki Sisa — and see there also the secret of the veil (masveh) of Moshe — and see Megila Amukkos, Ofen 125, where the matter of the Tablets is explained and is also aligned with our topic. And afterward Moshe prayed greatly until he merited to rectify the unifications above and to cause Israel to merit the understanding of Torah — and then he received the Second Tablets. And this is why one immediately begins Bereishis bara Elokim es ha-Shamayim v'es ha-Aretz — hinting at the two unifications, see Megila Amukkos, Ofen 227 and also in Ofen 125 above. And "and the earth was void and formless," etc. — hinting at the four kingdoms of the Stra Achra that wish to sever the two unifications. And "the spirit of G-d hovered over the face of the waters" — the spirit of the Messiah — who will perfectly rectify the two unifications and will cause Israel to merit the understanding of Torah in its depth — for he will merit in fullness the spirit of wisdom and understanding, as it is written: "and the spirit of G-d shall rest upon him," etc. [Is. 11:2]. And this is "And G-d said: Let there be light" — this is the hidden dimension — the dimension of the hidden hidden. And "and there was evening and there was morning — one day" — the dimension of the completeness of the two unifications — the dimension of all the work of creation until the sanctity of Shabbos, as is explained in the main text. And this is what the Sages, z"l, taught: "In merit of 'take for yourselves on the first day' — I will reveal Myself to you as the First" — for when one blemishes in the two unifications and primarily in the Lower Unification — in the dimension of the investment of His governance in the dimension of Metatron who is the dimension of a wing (konaf), as is explained in the main text — thereby the concealment of the divine face is derived, heaven forbid. For he himself is in the dimension of investment and concealment, as is understood in this discourse from the Sages' saying: "there is a certain bird — when it spreads its wings it darkens the sun." See also the discourse Ais Lanu Bira B'Dara, Siman 31. And therefore in truth the Other erred through it and cut the plantings (kitzetz b'neti'os), heaven forbid. But in merit of the four species which allude to the completeness of the rectifications above — one merits the revelation of His G-dliness — the dimension of "and He will no longer cover your Teacher" [Is. 30:20] that will be in the future. And then one will merit the understanding of Torah in its depth — which is also the dimension of the revelation of His G-dliness in the inner dimension of Torah, as is explained elsewhere. And this is the dimension of "and your eyes shall behold your Teacher" — through which one merits the understanding of Torah in its depth, as the Sages, z"l, taught, and as one of the Rabbis said: "the reason I am sharper," etc. And "He pays back to you from the First — this is Esov" — the Malchus d'Stra Achra, the opposite of all the above — the dimension of "for a hand is upon the throne of Yah" — the Name is not complete, etc. And as the Sages, z"l, taught: as long as the seed of Amaleik exists, it is as if a wing covers the divine face. And "He builds for you the First — this is the Temple" — the dimension of the thirty-nine lights, which are the dimension of the thirty-nine labors of the Sanctuary called Mikdash, as the Sages, z"l, taught. And also: there is the essential drawing of all these rectifications — for there is the essential revelation of His honor and there is the essential drawing of the two unifications — the dimension of the bridal chamber (cheder hamitos) called the Temple, as the Sages, z"l, taught. And the priests engaged in the service are most strictly admonished regarding the holiness of the Bris. And there is the essential drawing of the understanding of Torah — the dimension of "for from Tzion shall go forth Torah" — through the Sanhedrin sitting in the Chamber of Hewn Stone. And "He brings for you the First — this is King Messiah" — for he will draw all these rectifications to ultimate completeness. Translator's Summary — Siman 11 Siman 11 is built on the two sacred unifications: Shema Yisroel (Supernal Unification / Yichuda Ilaa) and Boruch Shem (Lower Unification / Yichuda Tataah). These require guarding the Bris and nullifying pride. Their perfection yields illuminating speech → deep Torah understanding. The Shofar's Sh'vorim/Teruah addresses both impediments: Sh'vorim = pride; Teruah = the blemish of the Bris. The Boruch Shem is said in a whisper because — like Yaakov's secret — it acknowledges the necessity of the Lower Unification's concealment. On Yom Kippur alone it is said aloud because Israel is then like angels, entirely beyond that concealment. Sh'mini Atzeres = both unifications in their eternal completeness.