A special article on all matters of the holy days of Rosh Hashanah from our teacher, the holy Gaon and Tzaddik, Rabbi Eliezer Berland shlit"a (may he live long and good days).

It is warmly recommended to study in depth the holy words of our teacher, Rabbi Berland shlit"a, who reveals within this article great secrets regarding the entire process of the Geulah (Redemption) that Rebbe Nachman operates with the help of the days of Rosh Hashanah.

A. After two hundred years since the passing of Rebbe Nachman (this article was written in the year 5771/2011), we see that Rebbe Nachman is included in perfection within the soul of Adam Kadmon (Primordial Man, whose numerical value is 200). From there is the root of his soul, which cascaded down through the levels of Atik, Arich, Abba, Zeir Anpin, and Malchus (Kabbalistic levels of Divine emanation) until this world. After we have toiled all month to draw down the 224 lights of the verse (Isaiah 43:16), "Who makes a way in the sea and a path in the mighty waters" (Likutey Moharan, Torah 87, Part II), which are twice the value of "Yabok" (112 x 2 = 224). This is the secret of being "expert in running" (Baki b'Ratzo), the secret of the angel Nuriel, and "expert in returning" (Baki b'Shov), the secret of the angel Metatron. These are the angels who guard a person and assist him both in his spiritual ascent and his return, on the condition that he guards the seven branches of the Menorah (Torah 21)—meaning he does not get angry, does not look at forbidden things, does not listen to evil, and does not speak anything except for original Torah insights, and only to see the holy and pure letters which are vessels for the Infinite Light (Ohr Ein Sof) drawn from Adam Kadmon through Atik and Arich to Abba and Imma, Zeir Anpin, and Malchus down to us.

And after the 370 myriad lights were taken from Eve, and 150 lights from Adam (Sha'ar HaKavanot, Rosh Hashanah 6), the work of all the Tzaddikim, and specifically our holy and awesome Rebbe Nachman, is to return to us these 370 myriad lights and 150 myriad lights. This is the secret of the prayer, "And give a good reward (Schar = 370+150=520) to all who trust in Your Name in truth." These are the 370 myriad lights and 150 myriad lights that were taken from Adam and Eve, in the secret of the verse, "And now, take off your jewelry from upon you" (Exodus 33:5), which are the "Dew of Lights" that they received at the Giving of the Torah (Ketubot 111b) after the rectification of the sin of the Tree of Knowledge, but after the sin of the Golden Calf, they were taken from them once again.

B. And now we have come on Rosh Hashanah to rectify the sin of Adam and the sin of the Golden Calf, from which all sins and blemishes are drawn. All our desire now and our work now is to subdue all the klipos (husks of evil) that are drawn from the fall of the 370 myriad lights, which turned into the "Smoke" (Ash = 370) of the klipah (Likutey Moharan, Torah 41) that consumes everything. This is the klipah of the "worm" that consumes the entire universe. Therefore, every morning we offer the daily burnt offering (Olat Tamid), which has the numerical value of "Shor" (Ox = 506), hinting at the angel in the form of an ox who is appointed over the depths. At the time of the splitting of the Red Sea, this angel descended in the form of an ox to split all the depths for them, cascading down from the "Ox" in the Divine Chariot (Merkavah).

When some of the Children of Israel saw the angel in the form of an ox splitting all the depths for them, they were led astray after it. Immediately when Moses disappeared from them, they thought of how to worship the image of the ox they had seen at the splitting of the sea. Afterward, they saw it again at the Giving of the Torah when Hashem appeared with 220,000 chariots (see Numbers 2:3), and in all of them was the image of the four holy creatures: the Lion, the Ox, the Eagle, and the Man. They brought down the image of the ox from the Chariot. Therefore, Moses said (Exodus 14:14), "And you shall remain silent (Tacharishun)," which contains the letters of "Nachita Shor" (You led the Ox). Moses was hinting to them that even though you saw the image of an ox splitting all the depths before you, you must remain silent and not go astray after it (Sefer HaLikutim, Beshalach 14).

At the hour when Rebbe Nachman walked his first four cubits in the Land of Israel, the secret of Rosh Hashanah was immediately revealed to him. This is the rectification for the sin of the Golden Calf and the sin of the Tree of Knowledge. Then, the 370 myriad lights that were taken from a person on the first day of his creation are returned to him, as this day was established as a day of teshuvah (repentance) for all generations.

However, in order to create the vessels for us so that we can receive the 370 myriad lights and the 150 myriad lights, Rebbe Nachman himself must create the vessels for us so that we can receive these great lights.

C. For on Rosh Hashanah, the day of the creation of Adam, there was the union between the Reisha D'lo Ityada (The Unknown Head) and Adam Kadmon (Primordial Man) in the secret of "Behold, you are sanctified to me with this ring," the secret of the "mold fixed in the ring" (Tikkun 5). Just as in the creation of Adam and Eve, the levels of Abba and Imma (Father and Mother) elevated Zeir Anpin to their lap, and there in their upper part, in the levels of Chesed, Gevurah, and Tiferet, was the union of Zeir Anpin and Malchus. Similarly, in order to create all the worlds, the Sefiros, and all of Atzilut, Beriah, Yetzirah, and Asiyah (the four worlds), there was a need for the awesome union of the Reisha D'lo Ityada with Adam Kadmon. This is the "Line" (Kav) that is drawn into the World of Tehiru (Purity) from the World of the Malbush (Garment), which the Arizal (Rabbi Isaac Luria) did not speak of or mention in the Etz Chaim, only in the book Vayakhel Moshe is it hinted at slightly in the secret of these worlds. The true Tzaddikim, who are of the aspect of Leah, the secret of the Luz bone and the secret of the Resurrection of the Dead, ascend to that place.

Therefore, these Tzaddikim who are of the aspect of Leah, and all those who are attached to them, pass through and bring everyone across already on the first night of Rosh Hashanah. They nullify every judgment and accusation against them and draw down for them a completely new life that never existed before and was never created, for every Rosh Hashanah is a completely new creation.

D. For previously there was the World of the Malbush (Garment), which is composed of 231 worlds which are the letters. Afterward, Hashem folded the lower half of the World of the Malbush and elevated it upward. There, the Ein Sof (Infinite) created the Vacant Space (Chalal HaPanui), and in the center of the Vacant Space, the World of Tehiru (Purity) was created. Into it, the Ein Sof drew a Line (Kav), which is the beginning of creation called Adam Kadmon (Mincha Prayer, 72, page 206).

Afterward, Atik of Atzilut was created, which corresponds to the navel of Adam Kadmon from the Keter (Crown) of the name Mah (the masculine aspect of Atik), and from half of the upper Keter of the name Ban (the five first Sefiros: Keter, Chochmah, Binah, Chesed, Gevurah) which is called the Nukba (feminine aspect) of Atik. From the Chochmah of Mah, Arich of Atzilut was created, and from the lower half of the Keter of Ban (Tiferet, Netzach, Hod, Yesod, Malchus), the Nukba of Arich was created. Afterward, from the Binah of Mah came Abba (Father), and from the Chochmah of Ban came Imma (Mother). Therefore, it is said (Sefer Yetzirah, Chapter 1), "Wisdom with Understanding, and Understand with Wisdom," for Imma corresponds to the name Ban but was created from the Chochmah of Ban, and Abba who is from Mah was created from the Binah of the Hidden Brain (Mocha Stima'ah). Therefore, it is written in Etz Chaim (Gate 19, Chapter 8, M2) that Imma is infinitely greater than Abba.

If Adam had not sinned, then immediately upon the arrival of Shabbat, he would have elevated Malchus (called the Field of Holy Apples) to Zeir Anpin. On Shabbat morning, he would have elevated Zeir Anpin with Malchus to Abba and Imma. During the Musaf prayer, he would have elevated Malchus with Zeir Anpin and Abba and Imma to Arich. During the Mincha prayer, he would have elevated Malchus, Zeir Anpin, Abba and Imma, and Arich to Atik. During the time of the Third Meal (Shalosh Seudos), which is close to sunset, all the worlds would have ascended to Adam Kadmon. The rectification of all the worlds would have been completed on its own just through the prayers of Adam, without any trials and without any ups and downs.

This is the secret of the Yabok crossing—being expert in running (Ratzo) and expert in returning (Shov). Specifically through the ascents and descents that everyone goes through, completely new vessels are created that would not have been created if Adam had not failed.

After Adam failed and the entire breaking of the vessels (Shevirat HaKelim) occurred again along with the complaint of the moon and the diminishing of the moon, Hashem comforted the moon and said, "Tzaddikim shall be called by your name" (Chullin 60b). This means that now, the entire rectification of the breaking and the returning of the worlds to their root—until the light of the moon shall be like the light of the sun, and the light of the sun sevenfold like the light of the seven days—all of this is done only by the Tzaddikim. They are of the aspect of Moses who merited the attainment of Leah, in the secret of "He showed the knot of the Tefillin to the humble one." Only they can rectify the breaking and take everyone out of all their falls onto the highway that ascends to the House of G-d to see the face of the Living G-d.

After Adam failed and the entire breaking of the vessels occurred again along with the complaint of the moon and the diminishing of the moon, Hashem comforted the moon and said, "Tzaddikim shall be called by your name" (Chullin 60b). This means that now, the entire rectification of the breaking and the returning of the worlds to their root—until the light of the moon shall be like the light of the sun, and the light of the sun sevenfold like the light of the seven days—all of this is done only by the Tzaddikim. They are of the aspect of Moses who merited the attainment of Leah, in the secret of "He showed the knot of the Tefillin to the humble one." Only they can rectify the breaking and take everyone out of all their falls onto the highway that ascends to the House of G-d to see the face of the Living G-d.

It is brought in Tikkun 69 that Adam cast darkness between the Cause of all Causes and the Cause of Causes. The Cause of all Causes is the aspect of Adam Kadmon, and the Cause of Causes is the aspect of Atik Yomin, the Reisha D'lo Ityada (The Unknown Head). At the moment the vessels were nullified by the sin of Adam, Malchus could not bestow upon Adam and Eve the 370 myriad lights and the 150 myriad lights. Immediately, the line of all the flow of lights was lowered from Adam Kadmon to Atika, and from Atika to Arich Anpin, and from Arich Anpin to Abba and Imma, and from Abba and Imma to Zeir Anpin and Malchus. When Rebbe Nachman, who is the secret of Adam HaRishon [Adam is an acronym for Adam, David, Moses], came after 5,559 years to perfectly rectify the sin of Adam and to create for all mortals the vessels that were nullified for them.

E. It is brought in the book Tal Orot (Chapter 17, Letter 5) that when the Ein Sof (Infinite) folded the World of the Malbush (Garment) and elevated the lower part upward, the World of Tehiru (Purity) was created from the back of the World of the Malbush. All the light that sparkled in the World of Tehiru is from the impression (Reshimu) of the lights of the World of the Malbush that ascended to the upper half. The World of Tehiru that was created in that space where the lower half of the World of the Malbush had been was filled with the lights left behind by the lights of the World of the Malbush that ascended, which were the 45 lights (Mah).

This is what Moses meant by "And we are what (Mah)" (Exodus 16:7), for he attained the 45 lights that remained from the lights of the World of the Malbush that ascended. Yet the lights were still so numerous and so radiant that there was still no possibility for the formation of worlds and contractions (Tzimtzumim), let alone the World of Asiyah (Action) which is entirely darkness and concealment. This continued until the Yud of the World of the Malbush, which is the smallest of them all, was required to descend into the World of the Malbush into the World of Tehiru. This is the final Yud of the name Sag [Yud-He-Vav-He spelled out], to begin building vessels from which Adam Kadmon, the Atik of all Atiks, the aspect of the Reisha D'lo Ityada, would later be created, and afterward Abba and Imma and Zeir Anpin and Malchus. For the Yud of the name Sag is the last in the name Sag, which is the Sefirah of Malchus of the World of the Malbush. It began to draw down the 370 myriad lights of Direct Light and Returning Light, which will be revealed anew by the true Tzaddik in the future, in the secret of "And the suckling child shall play over the hole of the viper" (Isaiah 11:8).

Through the doubling of the 370 myriad lights, all the evil in the snake and the viper can be nullified. Then only the Divine spark that gives life to the entire creation—snakes, scorpions, and wild beasts—will remain, and all evil will be nullified: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid" (Isaiah 11:6). This is the secret of "Unless Your Torah had been my delight (Sha'ashu'ai), I would then have perished in my affliction" (Psalms 119:92). Through the doubling of the 370 myriad lights (Sha'ashu'ai = 2 x 370), which we draw down through the holy Torah, we can rectify all sins and turn them into merits through teshuvah (repentance) out of love, especially on Rosh Hashanah when we come to the true Tzaddik.

F. This is what the Egyptians requested after Joseph circumcised them, [and give us seed] "Give us seed that we may live and not die, and the land not be desolate (Tesham)" (Genesis 47:19). The Arizal says (Sha'ar HaMitzvot, Parashat Ki Tetze) that Tesham (740) is twice 370 (Sha'ar). At the moment the Egyptians discovered who Joseph was, and that only he could draw down for them the Divine light of the 370 myriad lights that were taken after the sin of Adam, they asked him to illuminate their dusty darkness in the aspect of "land," but that it "not be desolate (Tesham)." Even to that place, the true Tzaddik can reach. Every year anew on Rosh Hashanah, he is released from the prison house, from all the chains of contractions, and goes out anew to rule over the whole world and reveal to them the light of Hashem in the aspect of "And the earth shone from His glory" (Ezekiel 43:2), in the aspect of "Blessed be the glory of Hashem from His place" (Ezekiel 3:12), in the aspect of "Blessed be the name of His glorious kingdom forever and ever." He comes to reveal the 370 myriad lights anew, for only through him will the Kingdom of Hashem be revealed. This can only be done in perfection every Rosh Hashanah, when the Tzaddik reveals 370 myriad new lights that were never revealed before, until he brings us to the level of "And the suckling child shall play over the hole" (Isaiah 11:8), and no evil will remain in the world; even the evil of the snake will be completely nullified due to the abundance of light from the 370 myriad lights.

G. Rabbi Chaim Vital writes in Etz Chaim in the Order of Atzilut (Later Edition) that the light of the Ein Sof (Infinite), by power of its being clothed in the Chochmah of Adam Kadmon, emanated beneath it the World of Atzilut. The World of Atzilut begins corresponding to the navel of Adam Kadmon, after the lights of the forehead, which are the name Mah, begin to unite with the lights of the eyes, which are the name Ban, opposite the navel of Adam Kadmon. They join together—the Keter of Mah with the upper half of the Keter of Ban—and from this, the stature of Atik is built: the masculine of Atik in front, and the feminine of Atik behind. Afterward, the Chochmah of Mah with the lower half of the Keter of Ban, and from this, the stature of Arich Anpin is built: the masculine on the right and the feminine on the left. Yet the masculine and feminine are still united in absolute unity and there is no separation between them at all, and the light of the moon is literally like the light of the sun.

On Rosh Hashanah, the true Tzaddik, who is of the aspect of Moses, must elevate us anew to the level of the navel of Adam Kadmon, where the Reisha D'lo Ityada (The Unknown Head) begins, which is the top of the skull of Atik of Atzilut. For the crown of Atik is called Reisha D'lo Ityada, and the Keter of Atik is called the "Head that is not a Head," the Head of all Heads, for it is made from the Ein Sof itself. Afterward is the Head of all Heads made from the Malchus of Adam Kadmon, who is Adam HaRishon. He cast darkness between the Cause of all Causes, which is the secret of Adam all year long, when they merit the level of Yechidah (the highest soul level) and bequeath it to everyone who comes to them for Rosh Hashanah. Through this, all judgments are sweetened, and all severities are turned into mercies because the entire breaking is nullified at its root, especially through the blowing of the Shofar—a Tekiah before it, a Tekiah after it, and Shevarim-Teruah in the middle.

For the Tekiah is the ten Sefiros of Mercy which sweetens all the Shevarim and Teruahs through great mercies, which are the Tekiah before and after drawn from the Keter of Atik, which is revealed on Rosh Hashanah.

H. Therefore, Jacob descended to Egypt only after he had seventy souls. Since Jacob was included in the three Patriarchs, including Abraham and Isaac, and together they are the three lines of the letter Shin, Jacob was able to draw down through his two fathers and the seventy souls of his children and grandchildren the 370 myriad lights that were hidden due to the sin of Adam. Then Jacob knew that with the power of the 370 myriad lights he could now draw them down, after he toiled for 130 years to rectify the sin of Adam, who sat in the waters of Gihon for 130 years (Eruvin 18b). For the beauty of Jacob was like the beauty of Adam (Bava Metzia 84a). When Adam sinned, the letter Yud flew away from Seth [for he was supposed to be called Shith], and the Yud flew from Jacob and he remained "Ekev" (Heel). Jacob thought that Samson, who was from the Supernal Radiance (Zihara Ila'ah) of Adam (Sefer HaLikutim, Shoftim), would be able to return the Yud to its place and root, in the secret of "Who bites the horse's heels (Ikvei) so that its rider falls backward" (Genesis 49:17). Thus the Yud, which was now at the end making Jacob into "Ekev" (Heel), would return to its place and stand at the beginning of the word Jacob (Yaakov).

This is what Balaam said when Balak called him, "Come, curse Jacob for me, and come, defy Israel" (Numbers 23:7). For Laban wanted to uproot the letter Yud from Jacob entirely, and then, G-d forbid, the entire Jewish people would have remained forever under the heels of the nations. To redeem the Jewish people anew, which is done anew every Rosh Hashanah, everyone must be elevated anew from the level of "Ekev" (Heel), which Jacob hints at, to the level of "Israel" (Li-Rosh - I have a Head), in the secret of the Reisha D'lo Ityada (The Unknown Head). This corresponds to the navel of Adam Kadmon, to the "Head that is not a Head" which is the root of the Keter of Atik, which is made from the Malchus of Adam Kadmon and receives its lights from the secret of the World of the Malbush (Tal Orot, Chapter 17, page 51).

The meaning of "Head that is not a Head" is that every Sefirah has attainment only within itself, meaning in its own lights. But the "Head that is not a Head" has no attainment even in the lights themselves, and has no attainment in the essence of its soul. Therefore, the "Head that is not a Head" is the root of the Keter of Adam Kadmon, and afterward the "Head that is not a Head" is the secret of the Chochmah of Atika, and the "Head of all Heads" is the secret of the Binah of Atika which is made from the light of the Yesod of Adam Kadmon. All these three Heads are called one Head in the secret of the Keter of the Holy Atika, the Ancient of all Ancients.

This is the meaning of "And Mordechai went out from before the king in royal apparel of blue and white, and with a great crown of gold" (Esther 8:15). "A great crown of gold" is the secret of the Keter of Adam Kadmon (Pri Etz Chaim, Kavanot Purim). "Royal apparel of blue and white" corresponds to the three Heads of Atika: Reisha D'lo Ityada, the Head that is not a Head, and the Head of all Heads. These are attained perfectly by the true Tzaddik, who merits to bequeath them to all who come to him on Rosh Hashanah.

I. After the first tablets were broken and the blemish of Adam's sin returned once more, all the worlds fell from their level just as at the time of Adam's sin. This was despite the fact that their filth had already ceased and they had reached the level of the Resurrection of the Dead, and were already about to enter the Land and build the Holy Temple which would never have been destroyed, in the secret of "The place, O Hashem, which You have made for Your dwelling, the Sanctuary, O L-rd, which Your hands have established" (Exodus 15:17). "The place... which You have made" is the Temple of Fire, the aspect of Leah. "The Sanctuary... which Your hands have established" is the Temple of Stone, which would also have descended from heaven had the first tablets not been broken. Even today, one can see the Temple built and standing in its place, and Michael the Great Prince offers two daily sacrifices every day; the morning sacrifice atones for the sins of the night, and the afternoon sacrifice atones for the sins of the day (Zevachim 62a, Menachot 110a, Tosafot there s.v. u'Michael).

Now, during the two days of Rosh Hashanah—on the first day, when the entire stature of Leah is separated (Nesirah) from the Keter of Zeir Anpin until the middle of the Tiferet of Zeir Anpin, from the start of the holiday until close to sunset—through the true Tzaddik drawing down the illumination of Leah in its perfection, he merits through her illumination to draw down the illumination of the first tablets which are drawn from the Upper Purity (Tehiru Ila'ah). Through this, he lets us hear anew on this day all the Ten Commandments.

Therefore, we mention the Ten Commandments in the Musaf prayer, for that is the time to hear all Ten Commandments through the true Tzaddik: "I am" corresponds to Keter; "You shall have no other gods" corresponds to Chochmah; "You shall not take [the name in vain]" corresponds to Binah; "Remember the Shabbat day" corresponds to Chesed; "Honor your father" corresponds to Gevurah; "You shall not murder" corresponds to Tiferet—"like the beauty (Tiferet) of a man to dwell in a house" (Isaiah 44:13), for the murderer diminishes the Image that comes from Tiferet; "You shall not steal" corresponds to Hod; "You shall not commit adultery" corresponds to Yesod; "You shall not bear false witness" corresponds to Netzach, for one who lies and bears false witness nullifies, G-d forbid, the eternity (Netzach) of Hashem which is entirely absolute truth; "You shall not covet your neighbor's house" corresponds to the Sefirah of Malchus which is called "House."

On the second day, when the illumination of Rachel is drawn down—her illumination begins a bit before sunset with the separation (Nesirah) of her Keter, continuing until after the sunset of the first day with the separation of her Chochmah—then, through the true Tzaddik meriting to receive also the illumination of Rachel, her Keter and Chochmah, he can also take the souls that are of the aspect of Rachel, which are the secret of the second tablets drawn from the lights of the Lower Purity (Tehiru Tata'ah). Then, even the souls distant from him who do not yet know his secret, even those far away, the true Tzaddik writes and seals them for a good life, provided they conduct themselves with true simplicity according to their level and do not, G-d forbid, willfully violate any mitzvah or even the tip of a Yud (the smallest letter).

J. For through the sin of Adam, man cast darkness and gloom between the Cause of all Causes and the Cause of Causes, and all the worlds were darkened. The flow from the Ein Sof (Infinite) to the World of the Malbush (Garment), composed of 231 myriad myriad worlds, was interrupted. From there, the flow was supposed to descend to the World of Tehiru (Purity), and from there to Adam Kadmon, Atika, Arich Anpin, Abba and Imma, Zeir Anpin, and Malchus. After the flow was interrupted, the letter Yud flew from the Heh, for the form of the letter Aleph is a Vav with two Yuds. When the upper Yud flew away, which is the Yud of Jacob, the letters Vav and Yud remained (spelling "Vai" - woe). Only through the cries of "Vai, Vai" can we return the upper Yud of the Aleph to its place, and then the Aleph will shine anew (Tikkun 19), for the letter Aleph depends on the upper Yud within it.

The true Tzaddik is in the aspect of the infant, as it is said (Psalms 131:2), "If I have not stilled and silenced my soul, like a suckling child with its mother, like a suckling child is my soul within me." He has hair made of seven types of gold [The Story of the Master of Prayer]. As brought in the Zohar, Tikkun 70, page 124, "David had seven types of gold in his hair." The Matok MiDevash explains: greenish gold corresponds to Chesed; Uphaz gold corresponds to Gevurah; Ophir gold corresponds to Tiferet; Parvaim gold to Netzach; Sagur gold to Hod; Tarshish gold to Yesod; and gold that includes all shades is Malchus, which has nothing of its own and in which all the lights of all seven Sefiros shine.

This infant, who knows nothing and remembers the Ayin (Nothingness), the Vacant Space in which the World of Tehiru and all worlds and Sefiros were created—no sound or breath leaves his mouth without renewal. With every single breath, he ascends to completely new worlds that were never revealed before. Every moment and second, and with every blessing, he brings down for us anew a Sanctuary of Fire and of Stone, but we do not merit to see it. Thus he atones for all our sins. When he utters the letter Aleph from his mouth, behold, in the upper Yud of the Aleph—the secret of Chochmah—hang 1,400 worlds (Zohar III, 73a).

The Matok MiDevash explains: One thousand—in the Keter (Crown); four hundred—in Chochmah, Binah, Chesed, and Gevurah. All those hundreds and another 50,000 worlds, which correspond to Tiferet, Netzach, Hod, Yesod, and Malchus—all together 1,400 and 50,000 worlds. Furthermore, the entire Name of 72 is drawn down through the upper Yud of the Aleph. In the Vav of the Aleph hangs the Name of 72, upon which heaven and earth, the seas and all that is in them depend. Even the Throne of Glory hangs and stands in the merit of the upper Yud of the letter Aleph.

The true Tzaddik utters the letter Aleph from his mouth in holiness and purity, in awe and fear. In the merit of the Tzaddik, all those 1,400 and 50,000 worlds, the Name of 72, and the Throne of Glory stand on their foundations. Their influence is drawn to the worlds beneath them without any sin or iniquity at all. No sin or iniquity can stop the flow of influence drawn by the true Tzaddik when he expresses the letter Aleph in every utterance and every word that leaves his mouth.

In the lower Yud of the letter Aleph hang all the Ten Utterances and the hidden paths, which are the 32 Paths of Wisdom. Regarding the Throne of Glory upon them, it is said, "And the earth shone from His glory" (Ezekiel 43:2), "Who is this King of Glory? Hashem, strong and mighty, Hashem, mighty in battle" (Psalms 24:8). The entire battle that Hashem fights against the nations of the world is by drawing upon them the illumination of the 32 Paths of Wisdom, which are drawn by the true Tzaddik at the hour and moment he expresses the letter Aleph. All the angels on high and the Seraphim on high cannot attain or estimate in their souls the lights drawn to all the worlds down to Malchus and the Malchus of Asiyah, at the hour the true Tzaddik draws its illumination to all the worlds (Zohar, Acharei Mot 73).

XI. Therefore, the entire Jewish people must travel—both those whose root is in Leah and those whose root is in Rachel—to the true Tzaddik who is the secret of the Beginning (Bereishit), the secret of the root of all worlds and Sefiros. As it is said in Midrash Rabbah (Genesis 1:4), "Bereishit" (In the beginning) is for the sake of Moses who is called "Beginning," as it is said, "And he saw a beginning for himself, for there the portion of the lawgiver was hidden" (Deuteronomy 33:21).

The Gaon and Tzaddik Yosef Shaul Nathansohn, author of the Responsa Sho'el U'Meshiv, explains that this is what is brought in Rosh Hashanah 21b: Solomon asked Hashem why he could not reach the level of Moses. After all, Solomon built the Holy Temple, and there was never a day of greater joy than the building of the Temple, as it is said (Song of Songs 3:11), "Go out and see, O daughters of Zion, King Solomon, with the crown with which his mother crowned him on the day of his wedding and on the day of his heart's joy." "The day of his wedding" is the Giving of the Torah, and "the day of his heart's joy" is the building of the Temple (Ta'anit 26b).

When Solomon asked Hashem why he did not merit to be like Moses, Hashem answered him, "It is written: upright words of truth." The Gemara says (Rosh Hashanah 21b) that the question is only according to the one who says that no creature at all was like Moses, neither among the prophets nor among the kings. But according to the one who says that among the kings there did arise one like Moses, how would he explain Solomon's request, "Kohelet sought to find pleasant words" (Ecclesiastes 12:10)? The Gemara answers that Solomon wanted to judge cases of the heart without witnesses. A Heavenly Voice went out and said, "And it is written: upright words of truth" (ibid.)—only through witnesses, as it is said, "By the mouth of two witnesses or by the mouth of three witnesses shall a matter be established" (Deuteronomy 19:15). Who can explain and interpret these wondrous Midrashim?

On this, the Divrei Shaul on the Torah by the Gaon and Tzaddik Yosef Shaul Nathansohn zt"l (who passed away on 27 Adar I, 5635) says: Behold, we find that Joshua stopped the sun and the moon, so seemingly he was greater than Moses. However, Joshua's power came from Moses, as written in Likutey Halachot (Shabbat 5:9-10), that Joshua merited to fight with the power of Moses who was impregnated (Ibbur) within him. This is why Solomon asked to be like Moses, and Hashem answered him that everything he did and built was all with the power of Moses impregnated within him. Therefore, the holy Arizal says that Solomon (Shlomo) contains the letters of "To Moses" (L'Moshe).

But the answer is still not understood: "Upright words of truth." The Gaon and Tzaddik Rabbi Meir HaLevi, the head of the rabbinical court of Tzehlim (brought in Melitzei Esh, 12 Tishrei 5595), explains that King Solomon's question was that the Torah Moses received is written out of order. As brought in the Megaleh Amukot, there are six acronyms and end-letters of "Emet" (Truth) in the first portion of the Torah, which is Parashat Bereishit. In five of them, the word Emet is in order, except for the first three words, "Bereishit Bara [Elohim] Et," where the order of the letters is T-A-M—"Emet" out of order. King Solomon wanted Hashem to reveal to him the secret of a new combination where the letters of Emet would be in order.

Hashem answered him with one solution to both questions: A) Regarding your request to be like Moses, and B) regarding your question that the letters of Emet in the first three words are out of order, forming the combination T-A-M. Know that the Torah Moses brought down is written in a wondrous order, and I gave him a perfect Torah, sealed with all its secrets, hints, and orders. Everything is strung together on its wheels in settings of gold and silver. There is nothing crooked or twisted in the Torah of Moses, and G-d forbid, nothing out of order. Rather, you must know that the word Bereishit hints at Moses himself, for the soul of the Tzaddik preceded the entire creation: "Before the sun, his name was Yinon" (Psalms 72:17). The name of Mashiach, which is "To Moses" (L'Moshe), preceded the entire creation. The entire creation—Atzilut, Beriah, Yetzirah, Asiyah—and all that was made in all the worlds, from angels, Seraphim, Chashmalim, and Er'elim, and all that was made in the World of Asiyah, from inanimate, vegetable, animal, and speaking, fire, wind, water, and dust—everything cascades from the soul of the true Tzaddik whose soul preceded the entire work of creation. From him, everything cascades. The creation of the world begins only from the words "Bara Elohim Et" (G-d created the), which are the combination of Emet in their end-letters in order.

When we travel and reach the true Tzaddik who is the secret of Bereishit, who merited the level of Yechidah in the highest degree of "There is none else besides Him," he can already on the first night bring us across and write and seal us in the book of true good life, with the building of the Holy Temple and the coming of Yinon (Mashiach) speedily in our days, Amen, Netzach, Selah, Va'ed.

XII. For the true Tzaddik, in his ascent on the night of Rosh Hashanah to the Keter of Leah—the secret of the root of the Foundation Stone (Even HaShetiyah)—sweetens all judgments from upon the entire Jewish people by the power of those who gather to him. The greater the number of those gathered, the more he can sweeten and nullify every judgment in the world. For as the number of those gathered increases, so his power grows and is multiplied by each and every one, tens, thousands, and tens of thousands of times, in the aspect of "Saul struck his thousands, and David his tens of thousands."

The Tzaddik, who is the aspect of David, succeeds in striking all the tens of thousands of haters and enemies created by the sin of Adam. They emerged from the "Cleft of the Great Abyss," and the first to fight them was Methuselah, whose name contains the letters "Mavet-Shelach" (Death-Sent). He engraved the Name of Hashem on his sword, and with every movement of the sword, he would cut down tens of thousands of damaging spirits (Pri Etz Chaim, Kriyat Shema Al HaMitah, Chapter 11). Then, already on the night of Rosh Hashanah, the true Tzaddik succeeds in ascending to the "Nostril of the Pardashka" of the Ancient of Days (Atik Yomin), drawing down the spirit of the Resurrection of the Dead from the right, and the spirit of Mashiach for each and every one from the left.

For then, already on the night of Rosh Hashanah, the point of Mashiach within each and every one of those gathered to him is revealed. This is the point of Yechidah, the point of Ayin (Nothingness), which is merited in perfection on Yom Kippur when the High Priest (Kohen Gadol) enters the Holy of Holies itself, to the Foundation Stone itself. Then, "And no man shall be in the Tent of Meeting when he comes to atone in the Sanctuary" (Leviticus 16:17). Rabbi Abbahu said: Even the High Priest himself is forbidden to enter [as a "man"], only by stripping away his physical body entirely (Midrash Rabbah, Acharei Mot, end of 21).

Rosh Hashanah is the preparation to strip away the body entirely, as brought in the Torah from the Burnt Book (Likutey Tinyana, Torah 83), "And he encountered the place" (Genesis 28:11). Then Jacob stripped away his body entirely. This is what was said to Moses, "Remove your shoes from your feet" (Exodus 3:5), meaning he stripped away his body entirely. All the High Priests who did not merit to strip away their bodies upon entering the Holy of Holies, and violated the prohibition "And no man shall be in the Tent of Meeting," passed away in the Holy of Holies or at the latest during that year. After Shimon HaTzaddik, every High Priest entered the Holy of Holies with a golden chain on his leg. For only the true Tzaddik can sweeten all the judgments from upon all of Israel, as Rebbe Nosson explains (Tefillin 6:23) on the verse "With this shall Aaron come into the Sanctuary" (Leviticus 16:3)—only one who merits to reach the ultimate nullification (Bitul) can enter the Holy of Holies without being harmed at all.

For Aaron, of whom it was said, "And Aaron was silent" (Leviticus 10:3), and who nullified himself entirely, merited to enter the innermost chamber where the essence of nullification resides. Through this, it is possible to draw down new and true life to all creatures. Through the lottery (Goral), he was saved from false humility, for the two chambers—the chamber of the King and the chamber of the servant—are equal to each other in height, appearance, and value in all their details. Haman wanted to blemish the holy lottery, through which one emerges from false humility to true humility. He wanted to strengthen false humility through the lottery. Therefore, he weighed ten thousand talents of silver for the royal treasury, wanting through charity—where a person nullifies his money, which is the essence of his "being" (Yeshut)—to achieve this. Therefore, a person must give charity every time anew, especially before Rosh Hashanah, during the Ten Days of Repentance, and on the eve of Yom Kippur. The essence of nullification is through charity, especially if one merits to give all his money, as the Zohar brings in Behar (III, 110b) regarding that person who gave everything he had to a man found dying in the heart of the desert. Through this, he merited miracles and wonders, for he reached the ultimate, ultimate nullification.

The two openings of the Nukba DePardashka (the nostrils of the Divine Nose), from which the High Priest draws down new and true life and all sweetenings for all of Israel and the entire world on Yom Kippur—these two openings are the Foundation of the right opening and the Crown of the Foundation of the left opening of the Reisha D'lo Ityada (The Unknown Head). In Zeir Anpin, the two openings of the Pardashka are of the Foundation of Abba and Imma and the Crown of the Foundation of Arich Anpin. When the High Priest also merits to be a true Tzaddik, he succeeds in sweetening all the judgments in the left opening of the nose of Zeir Anpin, from which judgments are awakened in the aspect of "Smoke rose in His nostrils" (Psalms 18:9). Then, after he sweetens all the judgments in the left opening of the nose of Zeir Anpin, he merits to ascend to the two openings of the nose of the Radla (Reisha D'lo Ityada), and then he can draw down new and true life to all those gathered to him.

This is what Rav Hamnuna said in the Idra Rabba to the Master of the Nose, "I pray," meaning his intention was that he merited as the true Tzaddik to reach the Nukba DePardashka of the Radla and to draw down new life from the right opening, and the spirit of Mashiach from the left opening, after all those who draw close to him merit the aspect of Ayin (Nothingness). For the Foundation which is the right opening of the Pardashka is entirely mercy, and from there comes the spirit of the Resurrection of the Dead, which Rabbi Chiya and his sons merited. Regarding them it was said, "In the place of the burning of fire and sparks of flame, who enters there but the son of Naphacha?" (Bava Metzia 85b). Even Rabbi Yochanan, who saved others from Gehenna, did not merit to reach the place of Rabbi Chiya, whose entire chariot ascended on its own. As brought in Gilgulei Neshamot (Letter B), Rabbi Chiya merited all his immense levels because he was a reincarnation of Jesse, who passed away without sin.

XIII. On the night of Rosh Hashanah, which is the time (Et = 470) of Will (Ratzon = 346), totaling 816, it is possible to sweeten every judgment in the world and to subdue the klipah of Vashti (716) the Queen (HaMalka = 100), totaling 816. She is the klipah that awakens every single day anew. On Rosh Hashanah, when the entire world is judged, it is said (Psalms 89:15), "Righteousness and justice are the foundation of Your throne; mercy and truth precede Your face." For the Gemara says (Moed Katan 16b) and the Idra Rabba on what is written in Daniel 7, "Thrones were cast down," that Hashem has two thrones: one for Him, and one for David, regarding which Hashem said, "Sit at My right hand until I make your enemies a footstool for your feet" (Psalms 110:1). For the true Tzaddik, who is the secret of Bereishit (Beginning), merits the aspect of "Ashit" (I will make), by meriting to sit on the throne of Hashem's right hand. This is what is said, "And I saw, and behold, the Ancient of Days sat, His garment was white as snow, and the hair of His head was like pure wool" (based on Beit Olamim by Rabbi Yitzchak Isaac Chaver, 72b).

XIV. This is the secret of "And behold, we were binding sheaves in the field." Joseph and his brothers were engaged in rectifying the breaking in the World of Nekudim (Points). In the Keter (Crown), there was no breaking, only that the back of the Netzach, Hod, and Yesod of Keter fell. The brothers tried to return the back of Netzach, Hod, and Yesod, but it is impossible in any way to rectify the breaking in the World of Nekudim except through the new Name Mah that emerges from the forehead of Adam Kadmon. This is done only once a year by the true Tzaddik in the aspect of the High Priest, and throughout the Ten Days of Repentance which conclude on Yom Kippur, when the entire breaking is rectified from the Keter of Leah until the Malchus of Rachel.

On the night of Rosh Hashanah, the true Tzaddik, by the power of those who gather to him, can rectify the breaking from the Keter of Leah which is separated immediately on the night of Rosh Hashanah, down to the level of "feet to feet" in the secret of "And His feet shall stand on that day upon the Mount of Olives... and the mountain shall move" (based on Zechariah 14:4). Then the essential light of Arich will be revealed, that "There is none else besides Him." Only the High Priests who were in the First Temple merited this—there were only eighteen such priests, corresponding to whom the Men of the Great Assembly established the eighteen blessings of the Amidah. Afterward, in the Second Temple, only Shimon HaTzaddik merited this, as the Shechinah (Divine Presence) herself accompanied him throughout Yom Kippur, and he literally saw the image of an old man entering with him into the Holy of Holies and leaving with him. Also a few other High Priests like Yochanan the High Priest, Ishmael ben Pabi, and Elazar ben Harsom merited to serve in the Sanctuary year after year for ten years or more, until they merited to rectify every ten years the renewal of all ten Sefiros in the essential light of Adam Kadmon, until we return the world to its primordial state, when the heel of Adam HaRishon outshone the orb of the sun. They merited anew to renew the face of Moses, "And Moses did not know that the skin of his face shone" (Exodus 34:29). Rashbi (Rabbi Shimon bar Yochai) said, "Behold, I know," and so from generation to generation, all five Tzaddikim who are of the aspect of Moses: Moses, Rashbi, the Arizal, the Baal Shem Tov, and the soul of Mashiach.

XIV. This is the secret of "And behold, we were binding sheaves in the field." Joseph and his brothers were engaged in rectifying the breaking in the World of Nekudim (Points). In the Keter (Crown), there was no breaking, only that the back of the Netzach, Hod, and Yesod of Keter fell. The brothers tried to return the back of Netzach, Hod, and Yesod, but it is impossible in any way to rectify the breaking in the World of Nekudim except through the new Name Mah that emerges from the forehead of Adam Kadmon. This is done only once a year by the true Tzaddik in the aspect of the High Priest, and throughout the Ten Days of Repentance which conclude on Yom Kippur, when the entire breaking is rectified from the Keter of Leah until the Malchus of Rachel.

On the night of Rosh Hashanah, the true Tzaddik, by the power of those who gather to him, can rectify the breaking from the Keter of Leah which is separated immediately on the night of Rosh Hashanah, down to the level of "feet to feet" in the secret of "And His feet shall stand on that day upon the Mount of Olives... and the mountain shall move" (based on Zechariah 14:4). Then the essential light of Arich will be revealed, that "There is none else besides Him." Only the High Priests who were in the First Temple merited this—there were only eighteen such priests, corresponding to whom the Men of the Great Assembly established the eighteen blessings of the Amidah. Afterward, in the Second Temple, only Shimon HaTzaddik merited this...

Only Shimon HaTzaddik merited this, as the Shechinah (Divine Presence) herself accompanied him throughout Yom Kippur, and he literally saw the image of an old man entering with him into the Holy of Holies and leaving with him. Also a few other High Priests like Yochanan the High Priest, Ishmael ben Pabi, and Elazar ben Harsom merited to serve in the Sanctuary year after year for ten years or more, until they merited to rectify every ten years the renewal of all ten Sefiros in the essential light of Adam Kadmon, until we return the world to its primordial state, when the heel of Adam HaRishon outshone the orb of the sun. They merited anew to renew the face of Moses, "And Moses did not know that the skin of his face shone" (Exodus 34:29). Rashbi said, "Behold, I know," and so from generation to generation, all five Tzaddikim who are of the aspect of Moses: Moses, Rashbi, the Arizal, the Baal Shem Tov, and the soul of Mashiach.

XV. The main thing is what Rebbe Nosson wrote (Tefillin 3, end of 23), that this is why we fast on Yom Kippur—to reach the ultimate, ultimate humility and nullification. Only the High Priest merits this when he enters the Foundation Stone on Yom Kippur, into the innermost chamber, and draws this nullification down to all of Israel. As the Ramak (Rabbi Moshe Cordovero) says in Tomer Devorah, Chapter 2: The essential trait that is the key to everything is humility, which is the head of them all, the first aspect in the Keter (Crown), and under it everything is included. Behold, the essence of humility is that one finds no value in himself at all (First Edition, page 38). Rather, he should consider himself as Ayin (Nothingness), as Moses our teacher, peace be upon him, said, "And we are what (Mah), that you complain against us?" (Exodus 16:7), until he becomes the lowliest creature among all created beings, and very despised and loathsome in his own eyes. When he always strives to attain this trait, all other traits follow after it. Just as the Keter feels itself as Ayin before its Emanator, so should a person place himself as literal Ayin and consider his absence better than his existence. He should always justify those who despise him and say that they are right and the truth is so, and he is the most despised and loathsome of all. Through this, he will also easily merit to acquire the other traits. Therefore: A. He should flee from honor as much as he can, for if he accustoms himself, G-d forbid, to honor, in the end he will desire it until the pursuit of honor becomes natural to him and he will hardly be able to be healed.

B. He should accustom himself to be despised and loathsome in his own eyes, and always say to himself: People do not know my deficiency and lowliness, therefore they honor me; but if they truly knew my deficiency and lowliness, they would flee from me as far as a bowshot and more. It is enough for a person to see what loathsome waste leaves him several times a day in order to feel his lowliness and loathsomeness.

C. He should always remember his sins and transgressions in the aspect of "And my sin is always before me" (Psalms 51:5). He should always rebuke himself and despise himself, and be happy in suffering, as it is said (Gittin 36b), "Those who are insulted but do not insult, hear their shame but do not reply, act out of love and are happy in suffering." There is nothing more beloved than insults and taunts. The more they revile and taunt him, the more his joy and delight will grow, in the aspect of "A Psalm of David, when he fled from Absalom his son" (Psalms 3:1). Instead of illnesses and pains, sackcloth and lashes that would nullify him from the service of Hashem, he should rejoice in the insults people hurl at him. Suffering of love that does not involve the nullification of Torah is better—which is an abundance of shame, disgrace, and taunts. As much as they grow and increase greatly, so will his attainment and rectifications grow and increase.

As Rebbe Nachman says in Torah 83, the only Torah remaining from the Burnt Book, that Hashem does not taste the mitzvah a person does in the aspect of "And make for me delicacies such as I love" (Genesis 27:4), except after they despise him for the mitzvah. This is what Joseph said to his brothers: that all the mitzvot you do, Hashem does not yet taste them, and you are not succeeding in rectifying anything, for in every mitzvah there is always a side of ulterior motive, until a person merits insults and taunts according to the King's hand.

The Ramak continues to explain: Instead of mortifications and fasts, it is better to have taunts, shame, and disgrace, which do not weaken the body; on the contrary, they strengthen it. When insults and shame come upon him, on the contrary, he should rejoice in them with extra joy with great strength and power, in the aspect of "He gives strength and power to the people" (Psalms 68:36). On the contrary, he should desire them and even use stratagems to merit them. As Rebbe Nachman brings in Torah 260, the Tzaddik saves the Jewish people from killings and bloodshed by taking everything upon himself.

XVI. As brought in the book HaShiflus VeHaSimcha (end of Chapter 59), every moment and second Hashem brings all the worlds into existence anew from nothingness to being. Every moment that a person feels himself as Ayin (Nothingness), completely new worlds and creatures are renewed. Just as a tree cannot grow until it reaches the complete opposite state of destruction, loss, and annihilation—and then there is no image or idea that could estimate that from a seed that was completely lost, such a magnificent tree could grow, with the sweetest fruits and eye-catching flowers.

Therefore, first comes the World of Tohu (Chaos), which is the world of complete nullification. In order to be included in the ten Sefiros of Adam Kadmon—which is what the ten brothers, the six sons of Leah and the four sons of the handmaids, were engaged in—they needed to be nullified to Joseph and Benjamin. Only they merited the Keter of Leah, in the aspect of "And for the crown of the head of the one separated from his brothers" (Genesis 49:26), for the Chochmah, Binah, and Da'at of Leah are in the aspect of "And He dwells between his shoulders" (Deuteronomy 33:12). Only Joseph and Benjamin, who were then the true Tzaddik, merited the ultimate, ultimate nullification.

Only they can unite the Luz bone with Beit El, which is the secret of the building of the Holy Temple and the Resurrection of the Dead. But first, one must be nullified to the aspect of Leah, which is nullification and humility. Therefore, Hashem placed Leah before Rachel, hinting to Jacob that the work of nullification precedes the work of attaining prayer.

Therefore, one hour in teshuvah (repentance) and good deeds precedes and is more beautiful than all the life of the World to Come. Every moment and second that one merits nullification like Ayin and zero, in that moment and second completely new worlds are opened and new creatures are created that never existed before, until we merit "Unless Your Torah had been my delight" (Psalms 119:92). This is merited already in the month of Elul as a preparation for Rosh Hashanah, when the true Tzaddik literally returns to us all the 370 myriad lights that were taken from us by the sin of Adam.

Therefore, the true Tzaddik, who is of the aspect of Mashiach, merits that all the 370 myriad lights are returned to him, for he merited the aspect of an infant, in the aspect of "And the suckling child shall play over the hole of the viper" (Isaiah 11:8). Therefore, he merited to enter the innermost chamber and to know that there is none else besides Him, and to reach complete nullification by stripping away his body entirely, in the aspect of "And no man shall be in the Tent of Meeting" (Leviticus 16:17). Only he can unite all the unifications in the aspect of Ayin, which is in the aspect of "If there is Ayin (Nothingness)—I will teach you wisdom" (Job 33), until he merits to elevate all those attached to him to the Radla (Unknown Head), where the light of the moon is like the light of the sun and the light of the sun is sevenfold.

XVII. For the true Tzaddik, upon his entry and ascent already on the night of Rosh Hashanah to the Keter of Leah, the root of the Foundation Stone in the Holy of Holies—through this, he succeeds in breaking the "Closed Mem" (Mem Setumah) that Hashem broke when He created the world. Every moment we break the Closed Mem anew, as it is said in Tikkunei Zohar (Tikkun 5) that at first it was closed: "Mem-reishit Bara Elohim" (In the beginning G-d created). Then Hashem broke the Closed Mem and it became a Beit (the first letter of the Torah). But immediately after the sin of Adam, it was closed anew and the Closed Mem waited for King Hezekiah to say song and break the Closed Mem. Then the verses would have been fulfilled (Isaiah 9:5-6): "For a child is born to us, a son is given to us, and the authority shall be upon his shoulder, and his name shall be called Wondrous, Counselor, Mighty G-d, Eternal Father, Prince of Peace. For the increase (Le-Marbeh - written with a closed Mem) of authority and for peace there shall be no end, upon the throne of David and upon his kingdom, to establish it and to support it with justice and with righteousness from now and forever; the zeal of Hashem of Hosts shall do this" (Sanhedrin 94a).

When the earth saw that Hezekiah did not say song, it opened its mouth and said, "From the wing of the earth we have heard songs, glory to the Tzaddik" (Isaiah 24:16). Hashem said: No, only Hezekiah shall say song. The angel Metatron wanted to say song, but Hashem said to him: No, only Hezekiah shall say song. For it is impossible to break the Closed Mem except through the true Tzaddik who is entirely song and melody. As Rebbe Nachman said in Chayey Moharan [The Greatness of His Torah, 1], that one who does not hear the melody and the dance within his Torah lessons has heard nothing. If a person would merit to hear one Torah lesson with its melody and dance, the whole world would melt from the intensity of longing for Hashem.

The true Tzaddik, who merited to hear every single second the angel with the thousand heads—and each head has a thousand tongues, and each tongue a thousand voices, and each voice a thousand melodies, totaling a thousand billion melodies every single second [1,000,000,000,000]—which are drawn from the Nukba DePardashka, the right opening, where the spirit of the Resurrection of the Dead resides. From the left opening is drawn the spirit of life for Mashiach ben David, who is the foundation of the Throne of David, in the secret of "Upon the throne of David and upon his kingdom, to establish it and to support it." Hashem, in His glory and essence, prepares and supports and establishes the Throne of David. Every single year, by breaking the Closed Mem on Rosh Hashanah, He prepares the Throne of David and supports it.

This is what Rashbi says in the Idra Rabba (III, 130a) to Rav Yehuda: "Arise in your standing and establish this throne." For after we have been answered and the verse has been fulfilled in us, "I watched until thrones were cast down, and the Ancient of Days sat, His garment was white as snow, and the hair of His head was like pure wool; His throne was sparks of fire, its wheels were burning fire" (Daniel 7:9)—meaning the Throne of David was cast to the dust due to our sins and the Temple was destroyed. Now we hope for the verse, "And a throne shall be established in mercy, and he shall sit upon it in truth" (Isaiah 16:5). This is the secret of "I watched until thrones were cast down" (Daniel 7:8) [the secret of the destruction of the Temple and the casting down of the Throne of David]. The rectification is on Rosh Hashanah through the true Tzaddik. Then, "And the Ancient of Days sat, His garment was white as snow..." (ibid.). Only the Ancient of Days (Atik Yomin), through the work of Rosh Hashanah by the true Tzaddik and those attached to him, can sweeten all the judgments from the sin of Adam and all reincarnations and all destructions, until the Temple is built by Mashiach ben David in the blink of an eye, speedily in our days, Amen, Netzach, Selah, Va'ed.

XVIII. The Beit Olamim explains (page 72) that the nose of Atika is what is called "For the increase (Le-Marbeh) of authority." We must break the Closed Mem, which is the opening of the nose where the Foundation of the Radla and the Chesed hidden within it reside. It is a greatness through which the world is rectified. This is the secret of "Hashem sought to make Hezekiah the Mashiach." When the Foundation of the Radla hidden in the Nukba DePardashka of Atik is opened, and the hidden light is revealed in the secret of breaking the Closed Mem, then the breached walls of Jerusalem will be built, regarding which it is said, "And they are breached (Perutzim)" with an open Mem. The Megaleh Amukot says (180) that when the Closed Mem is broken, the breached walls of Jerusalem will be built (Nehemiah 2:13). The Beit Olamim concludes that this is the secret of the Closed Mem of "Le-Marbeh (For the increase) of authority," that the Foundation of the Radla will open and the hidden light will be revealed.

Then it will be revealed: "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men, your young men, and also upon the servants and upon the handmaids I will pour out My spirit... and it shall come to pass that whoever calls on the name of Hashem shall be delivered, for on Mount Zion and in Jerusalem there shall be deliverance, as Hashem has said, and among the remnant whom Hashem calls" (Joel 3:1-5). Even though Hashem will pour out His fierce anger on the whole world, "blood and fire and pillars of smoke" (Joel 3:3), those who flee to Mount Zion and Jerusalem will suffer no mishap or evil, and there will be deliverance. "And among the remnant whom Hashem calls" (Joel 3:5). Then Hashem will gather all the nations, "And I will enter into judgment with them there for My people and My heritage Israel, whom they have scattered among the nations, and they have divided My land" (Joel 4:2). Here the prophet prophesies about the war of Gog and Magog, but for those living in Jerusalem, no evil shall occur. On the contrary, at the gate of Jerusalem in the Valley of Jehoshaphat, there will be the downfall of all the nations that come with Gog and Magog. "On Mount Zion and in Jerusalem there shall be deliverance."

All this is because Mem has the numerical value of eighty, the numerical value of Yesod (Foundation). When the Mem, which is the Foundation of the Radla, is broken, King Mashiach will immediately be revealed, the Temple will be built, and the Geulah (Redemption) will occur. When we blemish the Sefirah of Yesod (80), it turns into Anger (Af = 80+1). Only through the true Tzaddik, when we come to him on Rosh Hashanah, can this be sweetened and the Closed Mem, which was closed due to blemishes of the Covenant (Brit), be broken. Rebbe Nachman explains in Torah 169 that the reason a person does not want to sing and dance is due to the abundance of judgments and accusations resting upon him, which are the aspect of "feet." Therefore, he cannot lift his foot in dance or open his mouth in song, which is the breaking of the Mem. When he specifically then overcomes this and sings and dances, through this all judgments are sweetened, and all judgments and accusations are nullified. For through dance and song, he truly crowns Hashem as King. Then his entire being (Yeshut) is nullified and becomes literal Ayin (Nothingness), and judgment has no one to rest upon. Through Torah and prayer, it is possible, G-d forbid, that one might come to pride, but song and dance truly for the sake of heaven nullify all pride and all being, and one merits to truly crown Hashem, until a person truly becomes Ayin. Then he can enter the Holy of Holies and fulfill the verse, "And no man shall be in the Tent of Meeting when he comes to atone in the Sanctuary until he comes out, and he shall atone for himself, and for his household, and for all the congregation of Israel" (Leviticus 16:17). Then, through the true Tzaddik who can enter the Holy of Holies and strip away his body entirely and atone for all the sins of Israel, the verse will be fulfilled, "And I will stir up your sons, O Zion, against your sons, O Greece" (Zechariah 9:13)—through the true Tzaddik, Greece (Yavan) is turned into Zion. Then the verse will be fulfilled, "And the suckling child shall play," through the true Tzaddik who is always in the aspect of a suckling child, "like a suckling child with its mother, like a suckling child is my soul within me" (Psalms 131:2). He draws down the aspect of delight (Sha'ashua), the secret of the creation of the world, "And I was a delight day by day" (Proverbs 8:30). Through the doubling of the 370 myriad lights, Hashem created the world, and through the multiple of 370 lights, Hashem sustains the world. With this, the complete Geulah will come, and even from the viper and the snake, all evil will be removed and only a holy and pure spark will remain.

XIX. This is what the Asarah Ma'amarot explains (Ma'amar Chikur HaDin, Part II, Chapter 7) on the verse, "And Hashem said to the Satan: Hashem rebuke you, O Satan; Hashem who chooses Jerusalem rebuke you" (Zechariah 3:2). The Asarah Ma'amarot asks why it is written twice that Hashem should rebuke the Satan. Rather, the essence of the Satan's battle is specifically against Jerusalem, the Holy Temple, and the Throne of David. But through the breaking of the Closed Mem, which is the breaking of the Nukba DePardashka of the Radla, the hidden light of the work of creation will be revealed. This has the numerical value of "Etzem" (Essence = 200) "Nishmat" (Soul of = 790) "Rabbeinu" (Our Teacher = 268) "HaKadosh" (The Holy = 415) "VeHaNora" (And the Awesome = 268), totaling 1941. Therefore, Abraham our father, who is the essence of the hidden light drawn from the Nukba DePardashka which is the Foundation of the Radla [1941], his soul descended to the world in the year 1948 [1,948 AM]. 1948 represents the seven days of building that were completed with the birth of Abraham, who is the secret of "Ever-Mah" (Limb of What), for all his 248 limbs and 365 sinews were immediately upon his birth standing in his awareness in the aspect of "Mah" (What/Nothingness), due to his great nullification to Hashem. Therefore, he merited the level where he could say, "And I am dust and ashes" (Genesis 18:27).

This is hinted at in the verse, "And I was with Him as a nursling (Amon), and I was a delight (Sha'ashu'im) day by day" (Proverbs 8:30). The Midrash learns from this (Genesis Rabbah 8:2) that each day corresponds to a thousand years, according to the day of Hashem. From here we see that the Torah preceded the creation of the world by 2,000 years. The commentators ask: before the creation of the world, there was no time yet, and everything was above time in the secret of Ein Sof (Infinite). Rather, the 2,000 years are also hinted at in the verse, "The word He commanded for a thousand generations" (Psalms 105:8), that Hashem will reveal at the end of a thousand generations the 370 myriad lights that were taken after the sin of Adam. This is "Sha'ashu'im" (Delights)—twice 370 myriad lights. They merited this at the time of the first tablets. Afterward it was said, "And now, take off your jewelry from upon you" (Exodus 33:5)—this is the "girding of the supernal armor," the 370 myriad lights they merited with the first tablets, which remained only with Moses our teacher.

Therefore, he wore the Veil (Masveh). S-V (66) is the secret of the sixty-six souls of the House of Jacob who include the thousand generations who all merited to be included in Moses. He is the one who, after the war with Amalek—which we read before starting Parashat Ki Tavo—Ezra enacted to read before Rosh Hashanah. Even when we did not yet have our current cycle of finishing the Torah every year, Ezra already enacted immediately after the destruction of the First Temple to read Parashat Ki Tavo before Rosh Hashanah and Bechukotai before Shavuot, so that "the year and its curses may end" (Megillah 31b). As it says there: It was taught, Rabbi Shimon ben Elazar says: Ezra enacted for Israel that they should read the curses in the Priestly Torah (Leviticus) before Shavuot and those in the Repetition of the Torah (Deuteronomy) before Rosh Hashanah. What is the reason? Abaye said, and some say Resh Lakish: So that the year and its curses may end. Tosafot says (s.v. Kelalot): Why do we read Ki Tavo and Bechukotai two weeks before Rosh Hashanah and Shavuot? Because we do not want to literally juxtapose the curses to Rosh Hashanah and Shavuot. Therefore, we interrupt with Bamidbar before Shavuot and with Nitzavim-Vayelech before Rosh Hashanah.

The proximity of the portion of Amalek and Ki Tavo to the portion of the First Fruits (Bikkurim) is because Amalek wanted to separate between the letters Yud-He and Vav-He, in the secret of "For a hand is upon the throne of Yah" (Exodus 17:16). Moses, after their hands were weakened (Rafu) from the Torah in Rephidim and "Amalek came," toiled to return the Vav-He by being included in the sixty-six souls that descended to Egypt, which include all generations. He succeeded in returning in the Ten Commandments the 370 myriad lights of the "Circles" (Igulim). For previously, the Sefiros were in the aspect of Circles, and afterward the Ein Sof drew them into the World of Tehiru in the aspect of a Line (Kav), which is the soul of Adam Kadmon. Thus, the Circles always precede the Line, in the aspect of "A female shall surround a man" (Jeremiah 31:21). Therefore, "A daughter first is a good sign for sons," for the daughter is the aspect of Circles, in the secret of "A woman of valor is the crown of her husband," for a crown is the secret of Circles.

The first tablets, which are the secret of the two days of Rosh Hashanah, are the aspect of "And I was with Him as a nursling, and I was a delight day by day" (Proverbs 8:30), hinting at the two days of Rosh Hashanah which correspond to the 2,000 years that were before the creation of the world. They correspond to twice 370 myriad lights, the secret of "Delights" (Sha'ashu'im) revealed on Rosh Hashanah through the separation (Nesirah) of Leah and the Keter of Rachel and the Chochmah of Rachel. Through this, we draw down the 370 myriad lights of Leah and the 370 myriad lights of Rachel.

Therefore it is said (Exodus 19:17), "And Moses brought the people out to meet G-d (Likrat HaElokim)." The acronym of this phrase is Leah (Sha'ar HaPesukim, Yitro, Sign 9, page 29b). Moses elevated the entire people to the level of Leah and drew upon them the 370 myriad lights from the aspect of Leah. Afterward, "And Moses would take the tent" (Exodus 33:7), the secret of "When His lamp shone over my head," for Moses took all the 370 myriad lights and merited them himself, in the secret of "And Moses did not know that the skin of his face shone" (Exodus 34:29). This is why "The people came to seek G-d (Lidrosh Elokim)" (Exodus 18:15), the acronym of which is Leah, for they wanted Moses to return to them the 370 myriad lights. "And Moses sat to judge the people" (Exodus 18:13), the acronym of which is Leah, for Moses toiled and strove to purify them and sanctify them and return to them the 370 myriad lights.

XX. For Moses' face was like the face of the sun, for he merited all the 370 myriad lights, while Joshua's was only like the face of the moon. For all of Moses' prophecy was from the Supernal Sun in the World of Beriah (Creation), where there are Sun and Moon. In Yetzirah (Formation) there are Sun and Moon, and in Asiyah (Action) there are Sun and Moon. Moses merited to receive prophecy and illumination from the Zeir Anpin of Beriah, whereas Joshua's face was like the moon, for his prophecy was only from the Moon of Beriah and the Malchus of Beriah. Therefore, it was said of Joshua, "And before Elazar the Priest he shall stand" (Numbers 27:21), for Moses' prophecy was from the essence of the Name Havayah (Y-H-V-H), and the Name Havayah never departed from before his eyes from the moment of his birth (Asarah Ma'amarot, Chikur Din 4, 16).

This is what Hashem said to Amram and Miriam, "If there be a prophet among you, I, Hashem (Havayah)..." (Numbers 12:6), for all his prophecy was from the essence of the Name Havayah, from the Supernal Sun in the World of Beriah. Therefore, after the sun no longer shone in the Land of Israel, only the moon—for the sun is the foundation of the Tree of Life, and this is what Moses asked, "Is there a tree in it or not?" (Numbers 13:20), meaning if the Sun of Beriah still shines in the Land of Israel. If so, the Land of Israel is only at the level of Beriah, and then I can enter the Land. But if the moon shines, which is the aspect of Yetzirah (Zohar, Shelach Lecha, page 157a), I cannot enter, for I am not permitted to descend from Beriah to Yetzirah.

Moses wanted the spies to return to the Land the secret of the Supernal Sun in the World of Beriah through their prayers and unifications. After he saw that the spies would fail, he gave the blessing to Joshua, "May Yah save you from the counsel of the spies." Moses prayed that he would come in the reincarnation (Ibbur) of "Solomon" (Shlomo), whose name contains the letters "To Moses" (L'Moshe), and complete his task in the building of the Temple by drawing down the light of the Supernal Sun to the Temple Mount and the courtyards, and to draw down illumination from the Malchus of Atzilut to the Foundation Stone, the place of the Ark, where the teshuvah (repentance) of the Jewish people is accepted and sins are turned into merits, and the crimson thread turns white to show the belovedness of Israel. For Moses would prophesy through the "Radiant Mirror," from the Supernal Sun, the Zeir Anpin of Beriah (Sha'ar HaPesukim, Beha'alotcha, Sign 14, page 34b).

XXI. Therefore, we travel for Rosh Hashanah to this Tzaddik who can draw down for us anew all the 370 myriad lights that were taken after the sin, and return to us the 370 myriad lights taken from Eve and the 150 myriad lights taken from Adam. This is the secret of "Even the bird has found a house, and the swallow a nest (Ken) for herself" (Psalms 84:4). King David prayed to return the 370 myriad lights and the 150 myriad lights, in the secret of "And give a good reward (Schar) to all who trust in Your Name in truth"—the secret of the 370 myriad lights and the 150 myriad lights, which are "Schar" (Reward = 520) myriad lights.

Therefore, all the holy Patriarchs wanted to be reincarnated in the soul of David so that he could complete what they did not merit to complete in their lifetimes. Abraham gave him only five years [180-175]. Isaac also wanted to give him from his years, but Hashem said to him: If you give him from your years, he will conquer the whole world before its time. Jacob gave 28 years, and Joseph 37 years, totaling 70 years. "And Moses would take the tent and pitch it outside the camp, far from the camp, and called it the Tent of Meeting, and it was that everyone who sought Hashem..." (Exodus 33:7). Everyone who wanted to receive the 370 myriad lights anew would go outside the camp to the tent of Moses (based on Midrash Rabbah, Deuteronomy 1:16). Jacob wanted to give David sixty-five years that remained after the five from Abraham (Sefer Korban Shabbat, Chapter 9, Sign 1, page 104). But due to the disappearance of Joseph, Jacob delayed this until Joseph was revealed, and he lived another 17 years afterward to give power to the Children of Israel to gather all the sparks that fell through the sin of Adam to Egypt to Pishon. Thus, Jacob only had 28 years left [175-147]. Since Isaac, who was entirely severities, gave David nothing, and Joseph gave him 37 years [147-110]. The coat of many colors (Ketonet Passim) that Jacob dressed Joseph in was the garment of Adam HaRishon, through which the 370 myriad lights were drawn to him. For David is the true Tzaddik, and in every generation, all the Tzaddikim sought to be reincarnated in him and to draw him upon themselves.

David himself also prayed, "Remember me, O Hashem, with the favor You show Your people; visit me (Pakdeni) with Your salvation" (Psalms 106:4). It is written (Midrash Yalkut Shimoni, Esther 5, 1056) that he asked to be reincarnated in Mordechai and Esther, and to save Israel in the days of the first exile, and to return the crown to its former glory. For everything Esther did, she did with the power of the soul of David that was reincarnated in her, as it is said in the Megillah (14b), "If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink; for you will heap coals of fire on his head, and Hashem will reward you" (Proverbs 25:21-22). She merited that after the Shechinah (Divine Presence) departed from her and she cried out, "My G-d, my G-d, why have You forsaken me?" (Psalms 22:2), immediately the soul of David was reincarnated in her, and with his power, she succeeded in achieving her request and her actions until the hanging of Haman and the nullification of the decree.

XXII. For all the Tzaddikim who were in all the generations strove to be reincarnated in the soul of the true Tzaddik, that he should come and return the Jewish people to their Land, and save them from all the haters and accusers upon their return to their Land through the prostration (Hishtatkhus) on his holy and awesome grave (Tziyun). This is what Rebbe Nachman said in Torah 22 (Letter 3), "Indeed, He loves the peoples; all His holy ones are in Your hand" (Deuteronomy 33:3). All the Tzaddikim in all generations—those who were, those who are, and those who will come—were all included in the soul of the true Tzaddik, into whose hand were given all the keys of Resurrection, rain, and children. At the moment one prostrates on his holy and awesome Tziyun throughout the year, and specifically on Rosh Hashanah—which is the essence of the creation of the souls of Adam and Eve who were created immediately with the 370 myriad and 150 myriad lights—that is the time to return to each and every one the lights of "K-N Tzi-P-R" (150 + 370). This is the secret of "And give a reward (Schar = 520) to the Tzaddikim."

Therefore, we pray that in this year, the year 5771 (Tash'ya), the year of the coming (Bi'at = 413) of Mashiach (358) [totaling 771], we shall truly merit that all our prayers and requests that we pray and ask for on his holy Tziyun on the eve of Rosh Hashanah, and in the holy gathering (Kibbutz) during Rosh Hashanah, will be accepted. May he return to us anew all the lights and attainments that existed before the complaint of the moon and before the sin of Adam, when the heel of Adam HaRishon shone brighter than the sun. Moses merited this, and he is reincarnated in the Tzaddikim of the generation in every single generation, in the secret of "And Hashem was angry (Vayit'aber - also means 'was impregnated') with me for your sake" (Parashat Vaetchanan, Deuteronomy 3:26). Rashbi said that after the sin of the Golden Calf and the sin of the spies, Moses must be reincarnated in the Tzaddikim of the generation in every generation until the full rectification is completed and the Throne of David is returned to Jerusalem, and the two Holy Temples of Stone and of Fire descend. May the promise be fulfilled in us in the merit of the prostration on the holy and awesome Tziyun, and "May our eyes behold Your return to Zion in mercy," for "Eye to eye they shall see when Hashem returns to Zion" (Isaiah 52:8). "And now, let the power of Hashem be great, as You have spoken" (Numbers 14:17). "That eye to eye You, Hashem, are seen, and Your cloud stands over them, and in a pillar of cloud You go before them by day, and in a pillar of fire by night" (Numbers 14:14). And as it is said (Exodus 13:21-22), "And Hashem went before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light, to go by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people."

In the merit of the holy and awesome prostration (Hishtatkhus) that each and every one makes at the holy Tziyun with supreme self-sacrifice, breaking immense obstacles in body, soul, money, spirit, and breath, we shall merit in this year the complete Geulah (Redemption), the revelation of King Mashiach, and the building of our Holy Temple speedily in our days in the blink of an eye, Amen, Netzach, Selah, Va'ed.