סי' ז ואלה המשפטים

On Rosh HaShanah the Renewal of Creation is Drawn On Rosh HaShanah the dimension of the renewal of creation is drawn — the dimension of: "This is the day, the first of Your works, a remembrance of the first day". The primary creation was through the virtue of Emuna (faith) — as it is written: "and all His deeds are in faith" [Ps. 33:4], as is explained elsewhere. But the essential completeness of Emuna is through Emes (truth). And to truth one merits through drawing near to Tzadikim and following their guidance. But against this there is the dimension of the counsel of the serpent — the dimension of the unclean union (nissuim d'klippa), heaven forbid — as is explained in the main text. And this was the blemish of Adam on Rosh HaShanah — on the very first day in which he was created and commanded regarding the Tree of Knowledge. Within this commandment were included all 613 mitzvos of the Torah — all holy counsels. But through the counsel of the serpent, he transgressed the commandment — was judged — and went out acquitted. And from then on it was established for all generations that Rosh HaShanah would be the Day of Judgment — as the Sages, z"l, said.

And Israel engages in the rectification of this matter every year from Rosh HaShanah to Sh'mini Atzeres, as is explained in the Kavanos. And this is the dimension of engaging in building the holy Malchus at that time — to establish and build the holy faith (Emuna), which is itself the dimension of Malchus, as is known — and it is the dimension of prayer, miracles, and the Land of Israel. All of these rectifications are drawn on Rosh HaShanah. And therefore one multiplies prayer at that time for this very matter — that the holy faith spread throughout the world, and the redemption draws near through the King Messiah — for upon this the redemption depends. And that the holiness of Eretz Yisroel, Tzion, and Yerushalayim be revealed. Also on Rosh HaShanah the dimension of miracles and the nullification of nature is drawn — for the root of the governance of nature derives from the dimension of the concealment of the Divine Countenance (hester ponim), the dimension of judgment — for Elokim has the same numerical value as ha-Teva [nature]. And on Rosh HaShanah one is primarily engaged in sweetening the judgments — which is the dimension of miracles above nature. And therefore the Sages, z"l, in the Yerushalmi of Rosh HaShanah, Chapter 1, expressed astonishment: "Since Israel knows that Rosh HaShanah is the Day of Judgment, nonetheless they don white clothing, etc., and eat and drink and rejoice — knowing that G-d performs miracles for them" — as mentioned above.

Also, the holiness of Eretz Yisroel — where the primary miracles [occur] — is drawn primarily from the holiness of Rosh HaShanah, as it is written: "the eyes of G-d your L-rd are upon it, from the beginning of the year" [Deut. 11:12]. And this is the dimension of what was established by the early authorities to recite V'Chol Maaminim ["And All Believe"] on Rosh HaShanah — for this is the primary engagement at that time: to complete the holy faith. And because the completeness of faith is through truth — and this too must be drawn on Rosh HaShanah, which is the dimension of the beginning of creation, which was through truth — as it is written: "In the beginning, G-d created" — the final letters [of the first three words in Hebrew]: Aleph-Mem-Tav = Emes [truth]. And the Sages, z"l, expounded on this: "The beginning of Your word is truth" [Ps. 119:160]. And this itself is the matter of Rosh HaShanah on which Rosh Chodesh also falls — the dimension of the joining of Emes [truth — the dimension of the year] with Emuna [faith — the dimension of the month]. And where the male and female are [united in truth], the male is not mentioned separately — therefore Rosh Chodesh is not mentioned on Rosh HaShanah.

And because it is impossible to come to truth except through drawing near to Tzadikim and walking in the way of their guidance — therefore one must travel to the Tzadikim on Rosh HaShanah, or at the very least to pray at the graves of Tzadikim on Erev Rosh HaShanah — in order to draw upon oneself their strength and holiness. They merited the dimension of guarding the Bris — after which they are called Tzadikim, as is known. And guarding the Bris is the dimension of the holy union (nissuim d'kedusha), the dimension of holy counsels — through which one merits to truth, until through this the holy faith is completed, and one merits to the eternal redemption — which is the essential engagement of Rosh HaShanah, as above. And because faith and prayer are in the dimension of miracles — and are propitious for remembrance — as is explained in the main text — therefore Rosh HaShanah is called Yom HaZikaron — "The Day of Remembrance." This is the dimension of Malchuyos, Zichronos, and Shofaros. As the Sages, z"l, said: "Say Malchuyos on Rosh HaShanah so that you crown Me over you" — the dimension of building Malchus and rectifying faith and prayer. "Zichronos — so that your remembrance ascends before Me for good" — the dimension of the nullification of judgments and of nature, from which derives the dimension of forgetfulness, as it were — as it is written: "How long will You forget me forever?" [Ps. 13:2]. And the more one merits to nullify the forgetfulness and attain the holy remembrance, one can certainly be confident that one's remembrance ascends before G-d for good. For truly there is no forgetfulness before the Throne of His Glory, as one recites in the blessing of Zichronos.

And this is the dimension of "fortunate is the man who does not forget You" — said at that time. And "through what? Through the Shofar" — for the Shofar-sound alludes to the quality of Yaakov, whose quality is truth; and through this, faith is completed and one merits complete knowledge and holy remembrance, as is understood in the main text. And this is the dimension of Zichron Teruah ["A Remembrance of the Teruah"] — for Teruah is the dimension of Yaakov, as is explained in the Zohar — for Yaakov merited to rectify the blemish of Adam the first man and to nullify the impurity of the serpent, as is brought in the Zohar. And therefore he merited guarding the Bris in ultimate completeness — as it is written: "the first-fruits of my strength" [Gen. 49:3], and from him was born Yosef the Tzadik, who merited guarding the Bris completely, as is explained in the main text. And therefore all Israel — who are in the dimension of "wholly a seed of truth" — are called by the name of Yosef: "He leads Yosef like sheep" [Ps. 80:2]. And therefore in the Exodus from Egypt it was said: "You shall bring up my bones from here with you" [Gen. 50:25]. And likewise: "And Moshe took the bones of Yosef with him" [Ex. 13:19] — for through the dimension of Yosef, the faith was completed, upon which the redemption depends. And the Sages, z"l, taught that even the bones of the other tribes were elevated with them — for the tribes are the dimension of the twelve texts of prayer, as is explained in the main text — they are the dimension of faith; they are the dimension of the twelve oxen upon which the "Sea of Solomon" rested — the dimension of the sovereignty of Heaven, which is the dimension of faith — all were completed and elevated through the bones of Yosef, the dimension of the grave of the true Tzadik. Therefore the custom is to go on Erev Rosh HaShanah to the graves of Tzadikim — for on Rosh HaShanah the dimension of the redemption of Pesach begins to shine. Therefore on Rosh HaShanah Yosef went out of prison — and on Rosh HaShanah the enslaved labor of our ancestors in Egypt ceased, as the Sages, z"l, said. Afterwards — The Ten Days of Repentance Afterwards one engages in this throughout the Ten Days of Repentance — for this is the essential repentance: for not having fulfilled the 613 counsels through which the holy faith is completed — the general principle of all of them, as it is written: "all Your commandments are faith" [Ps. 119:86]. Rather, on the contrary — we were ensnared by the counsel of the wicked, the dimension of the impurity of the serpent, and we blemished the holy faith — and through this we were exiled from our land and came to where we have come. And on the Ten Days of Repentance one engages in rectifying this — and then prayer is received most intensely, as it is written: "Seek G-d when He may be found" [Is. 55:6], as the Sages, z"l, expounded. And therefore they are Ten Days of Repentance corresponding to the ten holiness levels with which Eretz Yisroel was sanctified, and to the Ten Utterances of the world's creation — the essence of holy faith — and to the Ten Commandments — the entirety of the holy Torah through which faith is completed — and to the ten expressions by which prayer is called, as the Sages, z"l, said — and corresponding to the ten miracles wrought for our ancestors in Egypt and at the Sea, and to the ten miracles wrought for our ancestors in the Temple — for there is the source of the holiness of Eretz Yisroel, the place of miracles — until one merits afterward to the holiness of Yom Kippur, when faith is completed in the dimension of the "pinnacle of faith" (rosh emuna). And therefore on Yom Kippur there is forgiveness of sins, as is explained in Sefer HaMidos, under Emuna: through faith, G-d will forgive your sins. And this is a full scriptural verse: "wander through the streets of Jerusalem… if there be one who acts with justice, who seeks truth — I will forgive this one" [Jer. 5:1]. And then prayer is completed — this being the dimension of the Five Prayers of Yom Kippur. And then the dimension of miracles is drawn — the sweetening of judgments at their root — which is the essence of miracles. And indeed in a simple sense there were many miracles — in the lot that was cast, in the scarlet thread that would turn white, and that no improper emission befell the High Priest on Yom Kippur — and likewise other things the Sages, z"l, enumerated. And then the inner holiness of Eretz Yisroel is revealed — this being the dimension of the High Priest entering the innermost [sanctuary] — for from there is the source of all the holiness of Eretz Yisroel. And then Moshe descended with the Second Tablets — the sum of the holy Torah — 613 holy counsels — the dimension of truth — through which the holy faith is completed. And then the serpent was subdued and its impurity completely nullified in Israel — this being the dimension of what [the Sages taught]: on Yom Kippur the Accuser has no authority to prosecute. And because through the mitzvah of tzitzis a person is saved from the counsel of the serpent and merits all the above — therefore on Yom Kippur one wraps oneself in tzitzis [from before sunset] — and all of Yom Kippur Israel stands wrapped in tzitzis. After Yom Kippur — Sukkos: The Loving-Kindnesses Enter After Yom Kippur the loving-kindnesses begin to enter, and through them faith — the dimension of Malchus — is rectified most fully, as is brought in the holy writings: that the essential rectification of Malchus is through loving-kindnesses — the dimension of "and through kindness a throne is established" [Is. 16:5]. And therefore Avraham our Father — the man of loving-kindness — was the first among believers, as is also understood in the discourse Bini Lon Baisa, Siman 28. And likewise the essential miracles flow through loving-kindnesses — "to the One Who performs great wonders alone — for His kindness is eternal" [Ps. 136:4]. And likewise the essential prayer is through loving-kindnesses — "blessed is G-d Who has not removed my prayer and His kindness from me" [Ps. 66:20]. And likewise the inheritance of Eretz Yisroel is through loving-kindnesses — "an inheritance to Israel His servant — for His kindness is eternal" [Ps. 136:21–22]. And likewise truth is merited through loving-kindnesses — "grant truth to Yaakov, kindness to Avraham" [Mic. 7:20]. And likewise drawing near to the Tzadik and receiving his guidance is in the dimension of loving-kindnesses. And likewise the entire holy Torah is called Toras Chesed — the Torah of Kindness. And likewise the essential redemption is through loving-kindnesses. Then One Enters the Sukka — The Union of Truth and Faith Then one enters the Sukka, and the loving-kindnesses shine in a wondrous light — and the union of Emes [truth] and Emuna [faith] is completed — they being the dimension of man and woman — this being the dimension of the Sukka, whose letters spell out Kuf-Vav = 26 and Hay-Samech = 65 [= the numerical values of the Names Havaya and Adnay], as is explained in the holy Zohar. And therefore the Sages, z"l, taught: "You shall dwell as you normally dwell — a man and his wife" [Sukkah 28b], as is explained in the Shulchan Aruch. Then a great illumination flows from the dimension of the Supernal Bina to the heart — which is the dimension of the Supernal Sukka to the Lower Sukka, the dimension of the Sukka of David, the dimension of Malchus. For the root of counsel (aitza) is in the dimension of Bina to the heart — as it is written: "deep waters are counsel in a person's heart" [Prov. 20:5]. And there is the root of truth — "and one who speaks truth in his heart" [Ps. 15:2]. And therefore the entire holy Torah emerges from there, as is understood in Siman 266, the discourse Vayaakov Nosa Sukkosa. And through all of this the holy faith is completed — and one merits the complete redemption — the dimension of: "I will raise up the Sukka of David that has fallen" [Amos 9:11]. And this is the dimension of the four species: Peri Eitz Hadar — this is Avraham — the dimension of faith — as it is written: "and he believed in G-d" [Gen. 15:6] — and he was first among believers. Kapos Smorim — this is Yitzchok — the dimension of prayer — for the Sages, z"l, taught that Yitzchok mastered the craft of prayer; and the Sages, z"l, said: "A person should always be diligent in the afternoon prayer (Mincha)" — and Yitzchok established the Mincha prayer. Anaf Eitz Avos — this is Yaakov — the dimension of truth, as above. Arvay Nachal — this is Yosef — the dimension of guarding the Bris, guarding against the counsel of the wicked — the dimension of licentiousness (niuf), heaven forbid. And also [the Midrash] expounded: Peri Eitz Hadar — this is Sarah, the dimension of Malchus, the dimension of faith — the Sages, z"l, taught: just as Avraham converted [brought people to faith] and publicized faith in the world, so too did Sarah. Kapos Smorim — this is Rivka — also the dimension of prayer — as it is written: "and Yitzchok prayed to G-d opposite his wife" [Gen. 25:21] — and the Sages, z"l, taught: she stood in the corner and prayed. Anaf Eitz Avos — this is Leah — the dimension of miracles: the Sages, z"l, taught that Leah was the first to give thanks — the dimension of Al HaNissim ["For the Miracles"] that one says in the blessing of thanksgiving (Hoda'a). Also, by natural law Leah was destined to fall to the portion of Esov — but through her many tears G-d performed miracles for her and she fell to the portion of Yaakov. Arvay Nachal — this is Rachel — the secret of the holiness of Eretz Yisroel, as is explained in the Zohar and the writings of the Ar"i z"l. And therefore Yehoshua, who descended from her children's children, was the one who gave us our inheritance in Eretz Yisroel. The Four Species — Joy And therefore these four species atone for the rains that come from the depths — the dimension of miracles — for the primary rains in Eretz Yisroel are explained in the main text. And this is the dimension of the joy with the four species — "and you shall rejoice before G-d your G-d" [Lev. 23:40] — for all these dimensions are themselves the dimension of joy: Faith which is the dimension of Malchus is joy — "G-d reigns, the earth shall rejoice" [Ps. 97:1]. Prayer is joy — "serve G-d with joy" — and there is no service but prayer. Miracles are joy — "this is the day G-d has made; we shall rejoice and be glad in it" [Ps. 118:24]. Eretz Yisroel is joy — "beautiful of height, the joy of the entire earth" [Ps. 48:3]. The redemption is joy — "when G-d returned the captivity of Tzion… we were as dreamers" — joyful. Drawing near to the Tzadik is joy — "when the Tzadikim increase, the people rejoice" [Prov. 29:2]. The counsel of the Tzadik is joy — "and for those who counsel peace — joy" [Prov. 12:20]. And the 613 counsels of the Torah — "the statutes of G-d are upright, gladdening the heart" [Ps. 19:9]. The judgments of G-d — truth — are joy — "it is joy for the Tzadik to do justice" [Prov. 21:15]. Sh'mini Atzeres — The Union of Truth and Faith is Complete Afterwards one merits Sh'mini Atzeres — then the union of the Matron — the dimension of [the Zohar's expression that] man and woman are equalized, as is explained in the main text — meaning: the dimensions of truth and faith are unified in ultimate perfect union. And the feminine [Malchus] retains the drop so that it does not miscarry — meaning one merits to receive the drops of intellect and mind of the true Tzadikim and of the entirety of our holy Torah in ultimate completeness, in an enduring bond — so that one thereby merits to produce good and holy fruits and offspring in ultimate completeness. And this is the dimension of what is explained in the Kavanos: that the birth from the sacred union of Sh'mini Atzeres is realized from the Seventh Day of Pesach — when the completion of the Exodus from Egypt, which includes all exiles, took place. And what is accomplished is what will be accomplished — for in every generation and every year this dimension is drawn, until one thereby merits the complete redemption, speedily in our days. And therefore the joy of Sh'mini Atzeres is exceedingly great — and Yaakov our Father is the "head of joy" at that time, as is explained in the Zohar — for all the rectifications mentioned above are completed through "grant truth to Yaakov," as above. Translator's Summary — Siman 7 Siman 7 uncovers the hidden theme of Rosh HaShanah as the renewal of creation — grounded in the virtue of Emes (Truth) joined with Emuna (Faith). Adam's sin was following the counsel of the serpent (against Truth); the Tzadik and the Bris are the antidote. The month of Tishray is a complete arc: Rosh HaShanah (drawing Faith and Truth / beginning of creation); Ten Days (rectifying through prayer and mitzvos / the 613 counsels); Yom Kippur (the Second Tablets / completion of Faith); Sukkos (union of Truth and Faith / Avraham and the Kindnesses); Sh'mini Atzeres (perfect birth / the Messianic future realized each year anew).