סי' א אשרי תמימי דרך

Rosh HaShanah is for the Sun; Rosh Chodesh is for the Moon Rosh HaShanah corresponds to the sun, and Rosh Chodesh [the New Month] corresponds to the moon — these being the dimensions (bechinahs) of the letters חי״ת (Ches) and נו״ן (Nun).

Key Kabbalistic Correspondences in This Section: Ches [ח] — Chochma (Wisdom); the Sun; the masculine-giving principle.

Nun [נ] — Malchus (Sovereignty/Kingdom); the Moon; the feminine-receiving principle. Malchus d'Kedusha — the Kingdom of Holiness. Malchus d'Stra Achra — the Kingdom of the Other Side [the forces of evil].

Because the Nun is the dimension of Malchus (Sovereignty) — which has nothing of its own and receives only from the Ches, which is the dimension of the Sun, etc. — therefore Rosh Chodesh is not mentioned on Rosh HaShanah. And the Sages, z"l, said: "One remembrance [in the Musaf prayer] serves for both" [Rosh HaShanah 30b]. Therefore one prays greatly at that time for his children — the holy Malchus and the Kingdom of the Messiah — and also for the revelation of the holy Daas (Knowledge/Consciousness), "and all that is formed shall know that You have formed it", and for the nullification of the kingdom of the Stra Achra — the dimension of "for You shall remove the dominion of wickedness from the earth".

This is the dimension of HaMelech HaKadosh — "The Holy King" — which is declared during [the Rosh HaShanah and Ten Days of Repentance prayers]: the dimension of the connection of Malchus — the dimension of Nun — with the Ches, which is the dimension of Wisdom, the dimension of Holiness. This is the dimension of "Remember us for life, O King Who desires life" — for "Wisdom gives life" [Eccl. 7:12]. And the holy Malchus is also the dimension of life, the dimension of "David, King of Israel, is alive and enduring" [Rosh HaShanah 25a]. And it is written: "In the light of the King's countenance is life" [Prov. 16:15].

Therefore We Travel to Tzadikim on Rosh HaShanah Therefore we travel to Tzadikim on Rosh HaShanah, for the Tzadik is the one who is fully engaged in this: to give strength to the holy Malchus — which is the dimension of the good inclination (Yetzer Tov) — to overcome the Malchus d'Stra Achra — the evil inclination (Yetzer Hora); and to draw down to the Malchus a complete illumination from the Supernal Wisdom, and to bind her to it.

The Tzadik is Called "The Book of Life" Therefore the Tzadik is called "Sefer HaChaim" — "The Book of Life" — as brought in the Tikunim; and also Malchus is called "Sefer HaChaim", as brought in the Kavanos [Kabbalistic meditations]. That is: through the Tzadik, the supernal life is drawn down from its root to [the Malchus].

This is the dimension of the shape of the letter Tzadik [צ] — which is composed of Yud-Nun, as is brought: the dimension of the union of Wisdom — the dimension of Yud — as is known — with Malchus, the dimension of Nun. This is the dimension of the matter of Esov and Yaakov that takes place on Rosh HaShanah, as brought in the holy Zohar — for Yaakov binds himself at all times to the Supernal Wisdom, and therefore merited the birthright, as is explained in the main text; and Esov is the opposite of this — the dimension of "for he had [Esov's] game in his mouth" [Gen. 25:28] — [meaning,] he clothes himself in mitzvos [outwardly, without inner truth].

Therefore We Pray Greatly for Awe [on Rosh HaShanah] Therefore we pray greatly for Yirah (awe/fear [of G-d]) at that time — for Yirah is from the dimension of the awe that is of Malchus, as is known; and it is the very essence of Wisdom, as it is stated: "Behold, the fear of G-d — that is Wisdom" [Job 28:28], and it is written: "The beginning of Wisdom is the fear of G-d" [Ps. 111:10]. This is the dimension of Malchuyos, Zichronos, and Shofaros [the three blessings of the Rosh HaShanah Musaf prayer]: Malchuyos — corresponding to the dimension of Malchus; Zichronos — corresponding to the dimension of connecting to the intellect (sechel) present in all things — the dimension of "fortunate is the man who will not forget You", and how G-d, as it were, turns His heart to all the creatures of the world, knowing all their affairs — all their deeds, speech, and thought; and He examines the works of them all. From this it is understood how a person must be constantly connected and cleaved to G-d, and gaze only upon the sechel (intellect/inner wisdom) in every thing, in order to draw near to G-d through that very thing.

As is brought in the Kavanos: Zichronos correspond to Chochma-Bina-Daas [Wisdom, Understanding, and Knowledge] — the secret of the intellects wherein lies the secret of remembrance. Shofaros — the blessing of Ata Niglaysa ["You were revealed"], which speaks of the topic of the Giving of the Torah — corresponds to the dimension of the Torah, through which strength is given to the holy Malchus to overpower the Malchus d'Stra Achra. For the Torah emerges from Wisdom and Understanding, and there is the secret of the source of the Great Supernal Shofar — through which all the scattered of Israel will be gathered and the dimension of the Malchus d'Stra Achra will be nullified. And this is the dimension of the Shofar of Rosh HaShanah — for it is the first day of the Ten Days of Repentance (Aseres Y'may Tshuva), and one must humble the evil inclination (Yetzer HaRa) — the dimension of the Malchus d'Stra Achra — and give strength to the holy Malchus. And this is accomplished through the Shofar.

Afterwards One Engages in Repentance Through the Ten Days Afterwards one engages in repentance throughout all the Ten Days of Repentance, until one merits on Yom Kippur — when "the Mother and the Daughter ascend together" [Zohar] — meaning, Malchus receives vitality from the Supernal Wisdom through Bina (Understanding), the Supernal Mother. Then the evil inclination is completely subdued, until "the Accuser has no authority to prosecute" [Yoma 20a], and then the light of the moon becomes like the light of the sun. Therefore one sanctifies the new moon on the night after Yom Kippur. And this is the dimension of the prayers of Yom Kippur — for through the above, all prayers and requests are accepted. This is the dimension of the Three Books that are opened on Rosh HaShanah: complete Tzadikim — who cleave themselves always to the sechel and Wisdom wherein lies the essence of life — are therefore immediately inscribed for life; complete wicked people — who cleave to the spirit of folly of the evil inclination and are distant from the holy Wisdom — are therefore immediately inscribed for death, the dimension of "they die, and not in wisdom" [Job 4:21]; and the intermediate ones are suspended until Yom Kippur, as mentioned above. After Yom Kippur — Sukkos After Yom Kippur one enters the Sukka. The Torah said: "Leave your permanent dwelling and dwell in a temporary dwelling" — meaning, a person should not make the world of this life a permanent dwelling, but only a temporary dwelling; and his primary permanence shall be in the intellect (sechel) and the inner dimension present in every thing. For "wherever a person directs his thought — there is the person's whole being" [as brought in Chassidic writings]. Therefore the primary permanence of one's thought shall be in the sechel of every thing, which is the dimension of the World to Come, "and the earth shall be filled with knowledge [of G-d]" [Is. 11:9] — this is the portion of Yaakov, who took the World to Come for himself. Even though he too must necessarily pass through this world, it is only in the manner of a temporary dwelling. The Light of the Intellect and the Sukka's Shade Because the light of the sechel — which is the dimension of the sun — is exceedingly great, and it is impossible to merit it except through the dimension of Nun, the dimension of Malchus, the dimension of contraction (tzimtzum), therefore one must be in a Sukka whose shade exceeds its light (tzilosoh m'ruba m'chamsah). And therefore a Sukka that is more than twenty cubits high is invalid — because "the eye cannot govern it" [the eye cannot see into it properly] — for the essential [purpose] is to gaze with an open eye at the sechel present in every thing. This is the dimension of the Sukka which is "a reminder of the Clouds of Glory" — about which it is said: "which eye has not seen — You, G-d, and Your cloud stands over them" [Is. 64:3]. And likewise if it is less than ten handbreadths [from the ground], it is invalid — for "the Divine Presence never descended below ten [handbreadths]" [Sukkah 5a]. And there is where the primary foothold of Esov — the domain of the husks (klippos) — lies. Therefore if the s'chach [roofing] is lower than ten handbreadths, it is the dimension of drawing Wisdom down into the domain of the husks, heaven forbid — the dimension of "they are wise — to do evil" [Jer. 4:22] — and it is therefore called a "putrid dwelling", the dimension of "their Wisdom became putrid." For the essence of Wisdom and intellect is to gaze upward — above ten [handbreadths] — above all the vanities of this world. And therefore it is required that stars be visible through the s'chach, and the legal authorities have explained that this means the radiance of the sun is meant [i.e., gaps through which sunlight can pass] [see Beis Yosef], for the sechel is the dimension of the light of the sun. The Four Species of the Lulav This is the dimension of the mitzvah of taking the four species of the lulav — they correspond to the four letters of the holy Name Havaya [the Tetragrammaton], and they correspond to the Patriarchs, and the Matriarchs, and to all the general groupings within Israel, as the Sages, z"l, expounded. One waves them upward and downward and in all four directions of the world — to declare and reveal and publicize in the world that all the world and its fullness, and all that is in it, contains a great inner dimension (p'nimius), the dimension of "the earth is full of Your acquisitions" [Ps. 104:24] — and the primary acquisition is Wisdom and Knowledge (Daas) of holiness, the dimension of "with knowledge you have acquired" and the dimension of "this one acquired Wisdom" — for in every thing in the world there is intellect and wisdom, and one must gaze only upon the sechel in every thing in order to draw near to G-d through it, as one perceives concretely in these four species — that wondrous sublime matters are hinted within their inner dimension. See the Zohar, Vayechi, p. 220b, where it expounds the verse "All who are called by My Name" [Is. 43:7] regarding the four species — and it is somewhat aligned with our topic. And the Midrash Rabba, Parshas Emor, states that Shlomo [King Solomon] said of this: "And four which I did not know" [Prov. 30:18] — these are the four species of the lulav — and concludes regarding them: "And they are wise, they are made wise" — meaning, a wonderful Wisdom is clothed within them. Therefore they grow over [all kinds of] water — for the essential means to merit this is through the Torah, which is called water. And therefore the Sages, z"l, said: "They hint that we have been victorious in the war [begun] on Rosh HaShanah" — meaning, the war between Yaakov and Esov described above. On Account of This the Sages Said… And therefore the Sages, z"l, said: "Say before Me Malchuyos on Rosh HaShanah — so that you will crown Me over you; Zichronos — so that your remembrance will rise before Me for good; and through what? Through the Shofar." [Rosh HaShanah 16a] In merit of taking the four species on the first day [of Sukkos], "I will reveal Myself to you as the First" [i.e., the Blessed One will be first to benefit you] — meaning, one merits the revelation of His G-dliness and drawing near to Him through the intellect found in every thing. This is "the First" — the dimension of "the beginning is Wisdom" [Reishis Chochma], and the Targum renders Bereishis [In the Beginning] as B'Chochma [With Wisdom]. "And He pays back to you from the First — this is the wicked Esov" — meaning one subdues the husk (klippa) of Esov which is the opposite of this, as above. "And He builds for you the First — this is the Temple" — wherein is the primary revelation of His G-dliness and holy Knowledge. And therefore: "Whoever possesses knowledge, it is as though the Temple was built in his days" [Berachos 33a]. "And He brings for you the First — this is King Messiah" — meaning the dimension of Malchus, the dimension of Nun, mentioned above, of which it is said concerning King Messiah: "Before the sun, Yinon is His name" [Ps. 72:17], as the Sages, z"l, expounded. One can allude all four of these matters in the mitzvah of the four species themselves — but this is not the place [to elaborate upon it]. Afterwards One Merits Sh'mini Atzeres Afterwards one merits Sh'mini Atzeres — and then comes the "union of the Matron" (zivuga d'Matronissa): Malchus receives the drops of intellect in completeness, such that complete birth (holoda) is accomplished — and [the seed of holiness] will not be, heaven forbid, in the dimension of wasted emission (hashchasas zera l'vatala), nor in the dimension of miscarriage (nafolim), as is brought in the Kavanos — see there the depth of these matters and their secrets. As it applies to us: one merits to receive the light of the intellect and Wisdom in completeness, to draw near through this to G-d in truth through all the things in the world — this being the dimension of elevating all the sparks of Wisdom (nitzotzay chochma) present in every thing; and that one's deeds exceed one's wisdom; and that one's fear of sin precedes one's wisdom; and that the Wisdom and intellect be included and joined with faith (emuna) and wholehearted simplicity (smimius). This is the dimension of what is said of Yaakov specifically: "And Yaakov was a wholesome man" [Gen. 25:27] — for this is the essential completeness of holy intellect, which is the dimension of Yaakov. And therefore it is explained in the holy Zohar that on Sh'mini Atzeres, the quality of Yaakov our Father, a"h, shines most intensely, and he is then "the head of the joy" — as mentioned above. Therefore all Israel at that time ascend to the Torah, complete the Torah, and begin the Torah again — for the essential means to merit this is through the Torah, as above. And This Is the Dimension of What the Sages Said… And this is the dimension of what the Sages, z"l, said in the Zohar and in the Tikunim: "And the Ark rested in the seventh month" [Gen. 8:4] — regarding the topic of Tishray and Rosh HaShanah — for then one draws down the dimension of the Tav-Nun-Ches explained in the main text of the discourse, which is the dimension of T'N'CH [= Teshuva-Nun-Ches, or: the Ark rested — Vanach HaTaiva] as mentioned. Translator's Summary — Siman 1 Siman 1 is based upon the discourse Ashray Smimay Dorech (Ps. 119:1) from Likutay Mohara"n. The author reveals how Rosh HaShanah is fundamentally about the unification of Chochma (Wisdom / Sun / Ches) with Malchus (Sovereignty / Moon / Nun) — achieved through the Tzadik's work. This theme then ripples forward through the entire month of Tishray: the Ten Days of Repentance build the Malchus; Yom Kippur perfects its union; Sukkos teaches living in the "intellect" rather than material permanence (shade over sunlight); the Four Species wave in all directions, proclaiming the inner divine intellect in all of Creation; and Sh'mini Atzeres completes the sacred union — the Malchus receiving its fullness. The centerpiece of all: being near the true Tzadik on Rosh HaShanah, who alone can accomplish these rectifications in their completeness.