סי' כג צוית צדק

On Rosh HaShanah We Engage in Building the Structure of the Divine Presence It is known that on Rosh HaShanah Israel are engaged in building the structure (koma) of the Divine Presence, and in sweetening all the judgments and severe attributes (gevuros) within her — elevating her from the dimension called Righteousness (Tzedek) — from which the judgments are aroused — to the dimension of Faith (Emuna) — where all judgments are sweetened and all goodness and light dwells there. As brought in the discourse Titen Emes L'Yaakov, Siman 87. And Faith is called this when Truth — the dimension of Yaakov — combines with it, the dimension of the face of light, as is explained in the main text.

And this is the dimension of "a day of Teruah shall it be for you" — as explained in the Zohar, Teruah is the dimension of Yaakov. And this is: "fortunate is the people who know the Teruah — G-d, in the light of Your face they shall walk" — for through this one draws the dimension of the face of light. And in Your Name they shall rejoice all day — for the face of light is the dimension of joy. And through this all judgments are sweetened and one is inscribed for life — the dimension of "in the light of the King's countenance is life." Also one merits holy sustenance flowing from the dimension of Truth — the face of light, as is explained in the main text. For Rosh HaShanah is the Day of Judgment for the entire year, and the Sages, z"l, expounded on the verse "and there shall be faithfulness of your times" [Is. 33:6]: the first question asked of a person in the initial judgment is: "Did you conduct your business in faith?" Therefore on Rosh HaShanah one must also draw the rectification of the dimension of conducting business in faith — for in such business dealings the face of light shines. Charity and the Mitzvah of Circumcision — Before the Shofar Because the essential rectification of this is accomplished through the guarding of the Bris — the dimension of the mitzvah of circumcision — and the blood of the covenant, as is explained in the main text — it is explained in the Shulchan Aruch that when there is a circumcision on Rosh HaShanah, one circumcises before the Shofar-sounding. And a great one taught that he would not wash the blood of circumcision from his face and would sound the Shofar in that state — in order to combine the merit of the blood of circumcision with the Shofar. And because the essential completeness of guarding the Bris is only with the true Tzadikim, one must come to the true Tzadikim on Rosh HaShanah — or at least to pray at the graves of Tzadikim on Erev Rosh HaShanah.

And therefore all Israel customarily greatly increase charity at that time — for through charity one breaks the lust for money, which is the dimension of sweetening the judgments. And this is the dimension of repentance, prayer, and charity remove the evil decree — and the early authorities gave the mnemonic: Tzom — Kol — Mamon [Fast — Voice — Money] — for this is the essential work of these days. The Three Blessings — Malchuyos, Zichronos, Shofaros

"Say Malchuyos so that you crown Me over you" — the dimension of building Malchus from the holy Torah combinations, elevating her to the dimension of Faith — sweetening Righteousness with Truth. "Zichronos — so that your remembrance ascends before Me for good" — sweetening all the judgments that intensify through the lust for money — the dimension of "remember His loving-kindness and His faithfulness to the house of Israel." And the Zichronos blessing mentions the merit of the Akaidah of Yitzchok — which sweetens the judgments at their root. "Through what? Through the Shofar" — for through the Shofar all the above is drawn, and one recites in the Shofaros blessing verses from the Giving of the Torah and from the ingathering of exiles. For through nullifying the lust for money — from the illuminated face (anpin nehirin) — one merits the seventy faces of Torah and the ingathering of exiles. Sukkos and Sh'mini Atzeres After Yom Kippur one merits Sukkos — the season of our joy — the dimension of "a fullness of joys is in Your presence" [Ps. 16:11] said of Sukkos, as the Sages, z"l, expounded. One enters the Sukka — the dimension of the encompassing lights, the face of light, as understood in Siman 21. And the Sukka is in the numerical dimension of the unification of the two holy Names Havaya and Adnay — the unification of Truth and Faith, as is known. And therefore seventy bulls are brought corresponding to the seventy nations — to nullify all types of darkened face of the seventy nations. And for the future, the fall of the nations will be through the test of the mitzvah of Sukka. On Sh'mini Atzeres — the union of the Matron — honor ascends to its root in completeness — and all Israel give honor to the Torah and ascend to the Torah. And one concludes with the breaking of the Tablets, for when the face of holiness was in exile among the nations — when Israel blemished through the Golden Calf — Moshe shattered the Tablets. Afterward, through great prayer, he sweetened the anger and received the Second Tablets on Yom Kippur. And immediately one begins Bereishis — the Messiah's spirit which will elevate the honor from the lowliness of exile and draw all the rectifications to completion. The author notes: From here to the end of the book, text is missing — lost to us. He writes: "Blessed is He and Blessed is His Name for what has been preserved." He adds: "A word spoken in its time — how good it is" — and includes at the end an appended pamphlet explaining to the Breslov community the proper conduct during the difficult times regarding the journey to the true Tzadikim on the holy days of Rosh HaShanah — which was previously published separately in Jerusalem in 5706 and is now reprinted. Translator's Summary — Siman 23 (and Conclusion) The final complete Siman reveals that honest, faithful business dealings are themselves a portal to the divine face-light (anpin nehirin) — the opposite of money-lust's darkened face (anpin chashuchin). The Shofar, circumcision, charity, and honest trade all serve to extract the divine face from its exile within worldly commerce. The book concludes with an editorial note: the final portion of the text was lost ("chaveil al d'avdin" — "woe for what is lost!"). What remains is immeasurably precious. May the merit of Na Nach Nachma Nachman MayUman illuminate even what is hidden. — End of Complete Translation: Yerech HaAisonim — All 23 Simanim — Translated in the merit of Na Nach Nachma Nachman MayUman "Blessed is He and Blessed is His Name for what has been preserved." May all the words of the holy Torah bring us ever closer to the Master of the World. May we merit to be by the Rebbe on every Rosh HaShanah — in Uman — forever. Amen.