סי' ד אנכי

On Rosh HaShanah We Engage in Building the Holy Sovereignty On Rosh HaShanah one engages in building the holy Malchus and the destruction of the rule of the nations (ummos haolam), as we pray for this extensively on Rosh HaShanah.

Because this is impossible except through verbal confession (vidui d'vorim) before a true Torah scholar (Talmid Chochom Amisi) — who is the dimension of Moshe — therefore one must be very careful to travel to the true Tzadikim on Rosh HaShanah; or at the very least to pray at the graves of Tzadikim on Erev Rosh HaShanah, as is explained in the Shulchan Aruch. For "the Tzadikim are great in their death" [Berachos 18b], etc. — for then they are [absorbed], as it were, into the Infinite One [Ein Sof] completely. And through the confessions one confesses at their graves, and through the prayers and supplications one multiplies there — through this, the Malchus is restored to its root, meaning to the Will of the Infinite [Ein Sof], as is explained in the main text. Even on Rosh HaShanah Itself — One Confesses Softly Therefore even on Rosh HaShanah itself — when it is impossible to confess in a full, clear voice, so as not to arouse the prosecutorial angels, because of the great intensity of the judgments at that time — nonetheless, even on Rosh HaShanah one must confess in a whisper at the very least. And at the time of the Shofar-soundings, between one set and the next, as is brought [in the Kavanos] — for since the essential restoration of the Malchus to its root is through verbal confession, it is insufficient without it even on Rosh HaShanah.

Therefore one confesses at the time of the Shofar-sounding — for then the essential engagement is in this: to restore the Malchus to its root and to build it as a complete new structure, and to sweeten the judgments within the Name Elokim through the Shofar, as is explained in the Kavanos. And therefore through this, the Name Elokim is unified with the Name Havaya; and G-d arises from the throne of judgment and sits upon the throne of mercy — the dimension of "G-d ascends with the Teruah; G-d [goes up] with the sound of the Shofar" [Ps. 47:6]. For through the Shofar-sound, the quality of Yaakov is aroused — whose root is the Oral Torah. And the Divine unity that is: "G-d is the [same] G-d" [I Kings 18:39] — this is the dimension of the unity of loving-kindnesses and severe judgments — the dimension of "fortunate is the people that knows the Teruah" [Ps. 89:16] — "knows" specifically — the dimension of holy Daas. And this Daas is a foretaste of the World to Come — and this itself is the dimension of the Shofar, which alludes to Bina (Understanding), the dimension of the World to Come.

And this is what [the Sages] said: "Say Malchuyos before Me — so that you crown Me over you" — the dimension of building the holy Malchus; "Zichronos — so that your remembrance ascends before Me for good" — the dimension of the sweetening of judgments at their root, the dimension of "remember us for life, O King Who desires life" — the opposite of the dimension of "the wrath of the King is the messenger of death" [Prov. 16:14]; and therefore one does not recite Zichronos of [divine] punishment, as the Sages, z"l, [taught]. And this is "And through what? Through the Shofar." Therefore, through the Shofar-blowing and the repentance Israel performs then, the Malchus is restored to its root in Wisdom, which is absorbed into the Infinite — as is explained in the Shla"h on the Kavona of the Shofar — for the root of Malchus is in Wisdom: "G-d established the earth with Wisdom" [Prov. 3:19] — "the Father founded the daughter", as is known. And Wisdom is absorbed into the Infinite: "and Wisdom — from whence is it found?" [Job 28:12]. Therefore through the Shofar-blowing one draws the sweetening of judgments — the dimension of "and a wise man can appease it" [Prov. 16:14], as is explained in the main text. The Tekia-Terua-Tekia Pattern of the Baal Teshuva's Journey This is the dimension of Tekia-Teruah-Tekia [which is from Torah law] — for this is the way of the Baal Teshuva [one who returns to G-d]: first G-d sends from above some illumination and flash of Infinite Light into his heart — and through this he greatly regrets his deeds and begins to engage in the rectifications of repentance, until he merits afterward to cleave to G-d and to be absorbed in His Infinite Light through arousal from below (isarusa d'lisata). The first flash is in the dimension of the Tekia voice — a simple sound — for this illumination reaches him from G-d, Who is absolutely simple, with no change whatsoever — "I am G-d — I have not changed" [Mal. 3:6].

Afterwards, what the person engages in — the rectifications of repentance — whose essence is through multiplying voices, cries, confessions, and supplications — this is the dimension of Teruah: "and when you go to war in your land… you shall sound a Teruah" [Num. 10:9] — the dimension of the war against the evil inclination, which is the primary great war a person has in this world — "and you shall sound it… and you shall be remembered before G-d your G-d" — this is also the dimension of the Rosh HaShanah Shofar-sounding, as is brought in the Zohar. And afterward one sounds a second simple Tekia — meaning, through one's repentance one restores the Malchus to its root — the dimension of [the Zohar's] "a spark that was cast to the place from which it was taken" — and then one merits to return and to be absorbed in the Infinite through isarusa d'lisata, as above.

And within this very matter there is also the dimension of Tekia-Teruah-Tekia: The first Tekia is the dimension of being absorbed into the Infinite in complete self-nullification (bitul gomur) and in the dissolution of the physical — to the point where one is in the dimension of "and he did not know" — even he himself does not know of himself — for he is now at a supernal level and illumination such as this, which is above the vessels of Daas and the mental faculties. Afterwards, when one is in the dimension of Return (shov), returning to one's awareness and selfhood — this is the dimension of Teruah, the dimension of Yaakov whose root is in Daas as above. Within the dimension of selfhood there are variations of will and variations of forms — this is the dimension of Teruah, which is composed of many sounds — specifically Sh'vorim and Teruah, which are "groaning-groaning and wailing-wailing" — all of which pertain only to the dimension of selfhood. Afterwards one returns to the simple Tekia — for through the trace (reshimu) that remains in one's Daas from the [experience of the] Infinite, one demonstrates even to one's understanding that one knows with complete knowledge the unity of the Infinite and His goodness — even when one is in the dimension of Return, when one has returned from self-nullification to the dimension of selfhood, one nonetheless knows with complete knowledge that it is all good, all one — the dimension of "you have been shown to know that G-d — He is the G-d" [Deut. 4:35]. And this is the essential completeness of Daas — the dimension of the unity of loving-kindnesses and judgments. And therefore [the Sages] taught: every Teruah must have a simple [Tekia] before it and a simple [Tekia] after it — for this is the essential completeness of Daas, the dimension of Yaakov, the dimension of Teruah, that it draw the simple unified Will of the light of the Infinite into his Daas as well, as above.

Also, the first Tekia alludes to the connection and attachment to the Tzadik — for Tekia is the language of connection ["they shook hands"] — through which one merits to rectify all the character-traits of the four elements. And this is the dimension of what is written regarding the trumpets (chatzotzros): "And you shall blow them, and all the congregation shall assemble to you at the entrance of the Tent of Meeting" [Num. 10:3] — from this it is clear that Tekia alludes to the holy journey of travel [to the Tzadik]. As it is written: "And you shall blow a Teruah and they shall journey" [Num. 10:5] — this is the dimension whereby, through verbal confession before the Tzadik, the Tzadik clarifies for one the straight path according to the root of one's soul — the dimension of [the traveler] who arrives at a crossroads and then knows which path to travel. And also Teruah alludes to the destruction of the rule of the nations — this being the dimension of Sh'vorim: "break the arm of the wicked" [Ps. 10:15], and likewise "G-d broke the staff of the wicked, the scepter of rulers" [Is. 14:5]. And Teruah is also from the language of breaking — "You shall break them with a rod of iron" [Ps. 2:9]. And it alludes also to the building of the holy Malchus — "G-d his G-d is with him, and the Teruah of the King is within him" [Num. 23:21]; and as it is written: "with trumpets and the sound of the Shofar shout before the King, G-d" [Ps. 98:6].

And there is more to explain here regarding groaning-groaning and wailing-wailing in the manner of what the Sages, z"l, taught: "A sigh breaks half the body of a man" — and this is a rectification for [the state where] one's sins were engraved upon one's bones, as is explained in the main text. The second Tekia alludes to being absorbed through this into the Light of the Infinite — wherein all variations are subsumed into the simple unified Will, as above. This is the dimension of: "and when the congregation assembles, you shall blow but not sound the Teruah" [Num. 10:7]. Afterwards One Engages in Repentance — Yom Kippur Afterwards one engages throughout the Ten Days of Repentance in this — to build the holy Malchus and restore it to its root, which is the very essence of repentance — the dimension of "Teshuva-Hay" [the Hay of repentance], as is known. As is also understood in the discourse Ashray HaAm Zarka in Likutay Mohara"n, Siman 35. Until one merits on Yom Kippur to true forgiveness of sins — and this was accomplished by Moshe our Teacher, a"h, through his many prayers and supplications throughout the last forty days of propitious times, until on Yom Kippur G-d was appeased and forgave them their sin and gave him the Second Tablets. And from then on, this day was established as the [annual] atonement for sin throughout all generations, as the Sages, z"l, taught. And all through the dimension of "and a wise man can appease it," as above.

Therefore one multiplies confession in detail many times [on Yom Kippur] — for the essential rectification is through verbal confession, as above — through which one elevates Malchus — the dimension of Elokim — to the Name Havaya, and unity between the Name Elokim and the Name Havaya is accomplished. And therefore one cries out many times at the conclusion of Yom Kippur: "G-d — He is the G-d!" [I Kings 18:39] After Yom Kippur — The Loving-Kindnesses Enter

After Yom Kippur the loving-kindnesses enter — which are the dimension of love and kindness — meaning one merits to know that all events are for the good, whether mercy or judgment — all out of the love that G-d has for us. And through this itself, the judgments are sweetened — until G-d truly conducts Himself toward us with great kindness and mercy. And truly, the very fact that G-d chose us and loves us and desires our love for Him — and that we merit to cleave to Him and to be absorbed in His Infinite Light — this loving-kindness surpasses all loving-kindnesses and all are included within it. This is the dimension of the loving-kindness that shines and is revealed on the first day of Sukkos — which is the dimension of the Supernal Innermost Loving-Kindness (Chesed Elyon HaP'nimi) and also the Supernal Encompassing Loving-Kindness. And then all Israel enter the Sukka — the shade of faith (tzila d'mehemnusa), the dimension of "G-d is your shade at your right hand" [Ps. 121:5]. And one merits at every moment to be absorbed in the Infinite Light — and the Light of G-d enfolds, covers, and surrounds us, and there all is surely one, all good, all kindness and mercy. But because it is impossible to remain constantly in the state of inclusiveness and self-nullification in the Infinite Light — for one would be completely nullified from existence, heaven forbid — therefore one must be in the dimension of "running and returning" (ratzo v'shuv), as is explained in the main text. And this is the dimension of the Sukka as a temporary dwelling. But because even in the dimension of Return (shuv) — when one returns to one's awareness and selfhood — the trace (reshimu) remains, such that even to one's understanding it illuminates with the unity of the Infinite and His goodness — therefore [the Sages] said: all seven days a person makes the Sukka his primary [dwelling] and his house secondary. For when one has tasted somewhat of the illumination of the Infinite, one knows that the primary permanence of all is there. And this is the essential completeness of the rectification of Malchus — through loving-kindness, the dimension of "and through kindness a throne is established" [Is. 16:5], as is also brought in the Kavanos of Sukkos. And this itself is the dimension of the Sukka — for through this one raises it from its fall: "I will raise up the Sukka of David that has fallen" [Amos 9:11]. The Four Species — All Bones Shall Speak The Sages, z"l, taught: the esrog resembles the heart — the dimension of Malchus, for "the heart in the body is like the King in war" and "all the limbs conduct themselves after the heart, like a king". The lulav resembles the spine — with the eighteen vertebrae — the dimension of the Tzadik, the life of the worlds (Tzadik Chai Olamim) — for the essential rectification of Malchus is through him. The myrtle resembles the eyes — the dimension of the rectification of the character-traits of all four elements — through gazing at the Tzadik, the dimension of: "your eyes shall behold your teacher" [Is. 30:20]. Also through the charity one gives him — which is also the dimension of eyes — gazing upon the poor with merciful eyes. The willow resembles the lips — the dimension of the confession one confesses before the Tzadik, telling him everything in one's heart. Through all of this, the dimension of Malchus is rectified and ascends to its root — where all is one, all good — and the Name Havaya and the Name Elokim are unified in perfect unity. And then certainly one merits to joy, as is also understood in the discourse Vayomer Boaz, Siman 65. This is the dimension of: "And you shall take for yourselves on the first day" and "you shall rejoice before G-d your G-d" [Lev. 23:40] — specifically, for the unity of G-d — He is the G-d is accomplished, as above. And therefore the Hoshana prayers said with the lulav conclude with the verse: "so that all will know that G-d — He is the G-d". And this is in merit of taking the four species on the first day: "I will reveal Myself to you as the First" — the dimension of the flash and illumination of the Infinite Light — "and He pays back to you from the First — this is Esov" — the nullification of the rule of the nations and the Stra Achra; "and He builds for you the First — this is the Temple" — the dimension of complete knowledge, for the Sages, z"l, taught: "Whoever possesses knowledge, it is as though the Temple was built in his days"; "and He brings for you the First — this is King Messiah" — who will merit to the holy Malchus in total completeness. Sh'mini Atzeres — The Building of Sovereignty is Complete Afterwards, on Sh'mini Atzeres, the building of the holy Malchus is completed — and therefore it is called Atzeres ["holding back / gathering"] — the dimension of "this one holds back within his people", as brought in the Zohar. Then the union of the Matron [takes place], the sovereignty returns to G-d alone — the dimension of "and he shall say, all that has breath in its nostrils: G-d, the G-d of Israel, is King, and His sovereignty reigns over all". And through this one merits to complete knowledge — a foretaste of the World to Come, when all will be one, all good. And therefore Sh'mini Atzeres is only one day and alludes to the World to Come, as is brought. And because the Torah is the dimension of the root of Malchus — "through Me kings reign" [Prov. 8:15] — therefore in Eretz Yisroel the Torah is completed [at that time] and recommenced from the beginning. And because the true Torah scholars are the dimension of Moshe — engaged in the rectification of the holy Malchus and the humbling of the Malchus d'Stra Achra, both during their physical lifetimes and especially after their passing — when they ascend and are absorbed into the Light of the Infinite — this is the dimension of what is said of Moshe our Teacher, a"h: "And He buried him in the valley in the land of Moav opposite Beit Peor" [Deut. 34:6], as is explained in the main text. This is the dimension of what the beginning of the preparation for the holy building — which Israel engages in from Rosh HaShanah to Sh'mini Atzeres — is going on Erev Rosh HaShanah to the graves of Tzadikim, as above. Therefore the Torah is completed with those verses describing the passing of Moshe: "which Moshe performed before the eyes of all Israel" [Deut. 34:12] — and the Sages, z"l, taught that this refers to his breaking the Tablets before their eyes. And immediately after the conclusion of the Torah, one begins again with Bereishis bara Elokim — "In the beginning G-d created" — for all was created only for the revelation of His sovereignty. And the revelation of His sovereignty is through Israel and through the holy Torah, which is the root of Malchus. And therefore the Sages taught: "Bereishis — for the sake of Israel, and for the sake of the Torah, and for the sake of Moshe" — for he is the primary one engaged in this. And immediately [the Torah] alludes to the rule of the nations — the dimension of "and the earth was void and formless" etc. — the Sages, z"l, [expounded] this of the four [exile-]kingdoms. And "the spirit of G-d hovered" etc. — this is the spirit of the Messiah, the very dimension of the holy Malchus. And "G-d said: Let there be light" — and "there was evening and there was morning — one day" — that G-d will be One and Singular in the world, as the Sages, z"l, expounded — for this is the essential completeness of the rectification of Malchus: when His unity is revealed in the world and one merits to the dimension of all-good, all-one — the dimension of: "And G-d shall be King over all the earth; on that day G-d shall be One and His Name One" [Zech. 14:9]. The Great Joy of Sh'mini Atzeres And this is the dimension of the great joy with which Israel rejoice at that time — for through the dimension of all-one, all-good, one merits great joy, as above. Also, because the primary joy is over the revelation of His sovereignty which is drawn at that time — the dimension of: "Israel shall rejoice in its Maker; the children of Tzion shall exult in their King" [Ps. 149:2], and "the heavens shall rejoice and the earth shall be glad, and they shall say among the nations: G-d reigns" [I Chron. 16:31]. And this itself is the matter explained in the Kavanos of Sh'mini Atzeres — that the [feminine principle] retains the drop so that it does not miscarry: for sometimes a person merits that some flash of the Infinite Light opens for him — but he does not merit that the trace of it should illuminate him afterward when he is in the dimension of Return — and this is like the dimension of miscarriage, heaven forbid. But when one merits that even after returning from self-nullification to the dimension of selfhood, the trace of the unity of the Infinite still shines — this is the dimension of not miscarrying. Translator's Summary — Siman 4 Siman 4 maps the Tekia-Teruah-Tekia structure of the Shofar onto the Baal Teshuva's spiritual journey. The first Tekia = G-d's initial flash of illumination. The Teruah = the person's cries, confessions, and battle against the evil inclination. The final Tekia = the soul's return and reabsorption into the Infinite. Within the Teruah itself: Sh'vorim = groaning (the quality of mercy/Yosef); Teruah = shattering (the quality of justice/Yaakov). The first Tekia also alludes to connecting to the Tzadik — hence traveling to him on Rosh HaShanah. The same three-stage pattern governs the entire month: Rosh HaShanah (Tekia) → Ten Days / Yom Kippur (Teruah) → Sukkos through Sh'mini Atzeres (Tekia of completion).