002 —ענין ר"ה ויוהכ"פ

Inyan Rosh HaShanah VeYom HaKippurim.^[1]

Vayapel Hashem Elokim Tardemah Al HaAdam VaYiven Hashem Elokim Es HaTzela etc. ("And Hashem G‑d cast a deep sleep upon the man, and He took one of his sides, etc.").

The matter is as follows: On Rosh HaShanah, the mochin (intellectual faculties) are given to the Nukvah (the feminine aspect), not through Ze'er Anpin but directly from Binah itself.

This is the concept of tzimtzum (contraction): a great light, like that of Binah, is drawn into Malchus. As it is written: "Hashem reigns, He is clothed in majesty."

Therefore, the month is concealed within it, which is the aspect of bittul ha-ratzon (nullification of will). This means the nullification of the essence of the soul due to awe, and the aspect of love is not relevant there.

However, during the Ten Days of Teshuvah, it is said: "Me'rachok Hashem nir'ah li" (from afar, Hashem appeared to me). The aspect of love is revealed, due to the distance, since the light is not as openly revealed—after all, it is not a festival.

On every festival, the mochin of Abba and Imma are revealed in the Nukvah, but through Ze'er Anpin, whereas on Rosh HaShanah it is different. (See what is written in the explanation on the verse "VeHayah MiDei Chodesh BeChodsho").

It is not due to the revelation of the lights of the mochin themselves, for it is written: "Bechol kareinu eilav" (whenever we call to Him) and not to His attributes—but rather due to the revelation of the light of the Ein Sof, blessed be He. Since the illumination of the mochin is loftier, therefore it is a festival.

But the illumination of the middos (emotional attributes), where the light shines from a greater distance than the mochin, is only to rectify the middos and return them to a face-to-face relationship. This is the concept of the "nasirah" (separation).

(See in the discourse on "Ki Avraham Lo Yedanu." And in the person himself, the animal soul also desires, etc., but in the intellect, etc. See also on this topic in the explanation on "Zachor Es Asher Asah Lecha Amalek," etc. "Acharecha," etc., there.)

So too, below, for the Jewish people as a whole, this is a time of teshuvah: "Kera'uhu b'hiyoso karov" (call Him when He is near). As it says (Malachi 3): "Shuvu eilai va'ashuvah aleichem" (return to Me and I will return to you)—this is face-to-face, but it is not the illumination of the mochin. Therefore, there is a sense of "yesh" (somethingness) and entity, the aspect of love, that there is someone who loves, etc.

However, there are two levels of love: revealed chassadim (kindnesses) and concealed chassadim. The concealed ones are above, in the Yesod of Imma, where they are connected in the world of delight, since there is the revelation of Atik.

[See what is written about concealed and revealed chassadim in the explanation on the verse "Eileh Masei." And in the explanation on "VeHayah Mispar Bnei Yisrael".]

This is the concept of Yom Kippur: "Lifnei Hashem titharu" (before Hashem you shall be purified), where the Nukvah receives the five chassadim, etc. All elevations go through Imma up to the beard, etc. This is the aspect of "re'usa d'liba" (the inner will of the heart), etc. Whereas the revealed chassadim are after they emerge in revelation, etc.

Above, at the level of the chest, there is also a union, etc., since there is also the aspect of Yesod, etc. See what is written in the discourse on "Einei Kol." This is the concept of the innermost point of the heart and its attachment to cleave to Him.

As it descends below through its enclothing in the external, it is overshadowed by the aspect of the orlah (foreskin): "Orlas levavchem" (the foreskin of your heart).

Therefore, the Ten Days of Teshuvah precede Yom Kippur, to remove this orlah through "Nachpesah deracheinu" (let us search our ways), and then the innermost of the heart is revealed, etc.

This is: "BeTzalmeinu Kidmuseinu" (in Our image, after Our likeness). For the tzelem (image) of Ze'er Anpin is from the concealed and revealed chassadim mentioned above.

Their source is from Abba and Imma, etc. The tzelem, etc., is the aspect of hidden and revealed, etc. And so it is higher and higher, up to the highest levels, without end, even above the parsa, etc., even in Adam Kadmon, etc.

"Kidmuseinu" (after Our likeness) refers to Leah and Rachel. Leah is the intellectual soul from the back of Imma. Rachel is the vital soul that gives life to worlds, etc. These are the aspects of likeness and the form of the letters, etc. They clothe Ze'er Anpin.

This is: "Bechol levavcha" (with all your heart), the aspect of the tzelem mentioned above. "Uvechol nafshecha" (with all your soul), the aspect of the souls, our likeness mentioned above. This is the concept of the Oral Torah, the aspect of speech, etc.

This is: "Es Hashem he'emarta hayom etc." (You have distinguished Hashem today, etc.). For at the creation of the world: "Ve'adam ein, etc." (and there was no man, etc.), "Kad salik b're'usa, etc." (when it arose in His will, etc.). But now—through the actions of those below, etc.

According to the elevation of "mayin nukvin" (feminine waters) through our actions and service in Torah and prayer throughout the year, "ruach aytei ruach v'amsheich ruach" (spirit brings spirit and draws down spirit) from above, from concealment to revelation in speech: "Na'aseh Adam BeTzalmeinu Kidmuseinu" (Let us make man in Our image, after Our likeness). This is the aspect of Rosh HaShanah: He becomes King over all mankind.

This is: "Shetamlichuni aleichem" (that you crown Me over you). For the souls arose in the Supreme Thought. Just as one brings their thought into actuality through the speech of Torah study and prayer, so too: "Es Hashem he'emarta hayom etc." That is, one should say this statement: "Na'aseh Adam etc." For the aspect of the Oral Torah and Rosh HaShanah are one concept, the aspect of speech, the aspect of Nukvah, etc.

"VeHashem he'emircha etc." (and Hashem has distinguished you, etc.), for regarding this elevation of "mayin nukvin" it is written (Tehillim 147): "Lo asah kein etc." (He did not do so, etc.). The souls arose in thought because Hashem gives them the power in their speech, establishing it in their mouth, etc.

"LeTehilah leshem u'letiferes" (for praise, for a name, and for glory), that they should make mochin for the Nukvah, the aspect of Chabad, etc. And this is sufficient for the understanding.

Summary

This maamar teaches that Rosh HaShanah and Yom Kippur reveal unique Divine energies, with Rosh HaShanah focused on awe and bittul, and Yom Kippur on inner love and purification. Through Torah and prayer, the soul elevates and draws down G‑dly light, crowning Hashem as King.