001 —אתם נצבים היום כלכם וגו

Atem Nitzavim HaYom Kulchem etc.

This Torah portion is always read before Rosh Hashanah. The word "HaYom" ("today") alludes to Rosh Hashanah, the day when "this day is the beginning of Your works, a remembrance of the first day." On this day, all sparks of souls stand and are elevated to their original source, "before Hashem," from "your heads, your tribes, etc., from the hewer of your wood to the drawer of your water."

The verse details ten levels, just as there are ten faculties in the soul—three intellectual and seven emotional. Similarly, all of Israel forms one complete stature, and the collective of their souls is called Knesses Yisrael, which is divided into ten levels. On Rosh Hashanah, all these levels are elevated, even "from the hewer of your wood to the drawer of your water," the lowest levels.

[See also on "Atem Nitzavim" in Midrash Rabbah Bo, chapter 15: "Regarding angels it says, 'Seraphim stand above Him,' and regarding souls it says, 'You are standing today.' See also what is written about 'Seraphim stand above Him' in the explanation on 'And I will be sanctified among the children of Israel.' Similarly, the idea of 'You are standing today before Hashem' can be understood. See also Midrash Rabbah Eichah at the end of 'Ani HaGever' and 'Dov Orev,' and in Koheles on the verse 'I, Koheles,' and in Zohar Parshas Yisro, page 82a.]

All are elevated above to their source.

This is the meaning of "VaYehi BiYeshurun Melech, BeHisasef Roshei Am, Yachad Shivtei Yisrael" ("And there was a king in Yeshurun, when the heads of the people gathered, the tribes of Israel together"). (See Zohar Shemos, 16b.) This means all gather together to be united as one. This is a great principle: everything that comes from the side of holiness is in the aspect of "the end is wedged in the beginning," with no beginning or end—like circles, which derive from the level of Sovev Kol Almin (the encompassing light).

(See also the explanation on "VaYehi Kol Me'al LaRakia.")

Therefore, our Sages said, "Be humble before every person," because each person has qualities and levels that others do not, and all need each other. Thus, there is an advantage and superiority in each individual, and his fellow needs him. Just as a person is a complete stature with a head and feet—even though the feet are the lowest, and the head is the highest—yet in one respect, the feet have an advantage, for one walks with them, and they support the body and the head. Even when there is a heaviness in the head, blood is let from the feet to heal it, and the head receives vitality from them. Thus, the head is not complete without the feet.

So too, all of Israel is one complete stature. Even someone who considers himself a "head" compared to his fellow is not complete without him, and will find a lack in himself that his fellow completes. Through this, one becomes nullified and humble before his fellow, so that no person is found to be the head or the end. Through this nullification, they unite to bring about the indwelling of G‑d's unity, which is from the side of holiness, without beginning or end.

However, one who considers himself separate in his superiority over his fellow and creates separate heads and ends falls into the realm of separation, which is from the other side (Sitra Achra).

On Rosh Hashanah, the concept is teshuvah, where the souls of Israel return to their source and root. This is "BeHisasef Roshei Am" ("when the heads of the people gather"). "Head" refers to thought, and "Roshei Am" are the collective thoughts of Israel, which gather from the realm of separation—where thoughts have fallen, each turning in its own direction—and become a single domain for G‑d's unity.

(Similarly, this is the meaning of "Shema Yisrael." "Shema" means gathering, as in "VaYishma Shaul." See elsewhere.)

See also Pri Etz Chaim, Shaar Rosh Hashanah, chapter 3.

This is the general path:

2) In detail, how is this unity achieved? What is the concept of teshuvah, and why specifically on Rosh Hashanah? The verse continues, "Le'Avrecha B'Bris" ("to bring you into the covenant").

The idea is like two lovers who make a covenant so their love will never cease. If their love depended on something permanent, they would not need a covenant. But since they fear that the cause may cease or some external obstacle may arise, by making a covenant, their love becomes everlasting, unshakable by any internal or external obstacle.

This is because they make a strong and powerful bond, uniting in a wondrous connection, beyond reason and understanding. Even if, according to reason, the love should cease or turn to hatred, nevertheless, because of the covenant, the love must remain forever. This love and strong bond cover over all offenses, for they have become as one flesh. Just as one cannot cease loving oneself, so too, he cannot cease loving his fellow.

Therefore, it is called "Kerisat Bris" ("cutting a covenant"), as it says, "who cut the calf and passed between its parts," meaning both pass through one body, becoming one.

So too, Hashem our G‑d did for us, as it says, "Behold, I make a covenant; before all your people I will do wonders," meaning beyond reason and understanding. As David said to Jonathan, "Your love was wondrous to me, etc." Through the thirteen attributes of mercy that Moshe Rabbeinu drew down, there was, so to speak, a covenant and connection between Hashem and Israel, to arouse the love: "And You shall forgive, etc."—so that sins will not separate. This is "Ki Chelek Hashem Amo" ("For Hashem's portion is His people").

3) Our Sages said: "The Holy One, blessed be He, said: Say before Me [verses of] Kingship, so that you will make Me king over you; Remembrances, so that your remembrance will rise before Me for good; and with what? With the shofar."

For Rosh Hashanah is "this day is the beginning of Your works, a remembrance of the first day." Adam was created on Rosh Hashanah and said, "Hashem Malach Ge'ut Lavesh etc." ("Hashem reigns, He is clothed in majesty, etc."). Then, His kingship was revealed from Above alone. Now, it must be "a remembrance of the first day" through an awakening from below, to arouse the revelation of His kingship upon us through the remembrance of the covenant and connection between Hashem and us.

This is through the shofar, which is the level of teshuvah ila'ah (higher teshuvah), the cry of the voice from the depth of the heart, from the innermost point of the heart, so deep that speech cannot contain it, for it is only a voice. Therefore, "there is no speech, there are no words," only a simple blast (tekiah). The shevarim (broken sounds) are also only a voice, but within the voice itself, there are various tones and movements—"moaning, etc."

The explanation is: it is written, "Lecha Amar Libi, Bakshu Panai etc." ("To You my heart said, Seek My face, etc."). "Panai" ("My face") means the innermost part of the heart. There are two aspects in the heart's cry: an inner and an outer aspect. The outer aspect comes from daas (knowledge) and contemplation of G‑d's greatness, and the spreading of the Infinite Light over the creations, bringing them from nothing to something, all the hosts of heaven and earth. "And in His goodness, He renews daily the work of creation." "And You give life to them all, etc." When a person broadens his understanding in these matters, it brings about a cry of the heart, yearning to cleave to G‑d in longing and thirst, etc.

This is "Acharei Hashem Yelchu, KeAryeh Yisha'ag" ("After Hashem they will go, like a lion will roar"). There is a level of roaring in the outer aspect of the heart, which is "after Hashem they will go," like the lion in the upper chariot, the face of the lion to the right, etc. This is the camp of Michael, whose service and roar is to the right, the aspect of love. Their great love and longing is to be nullified and included in the Infinite Light that creates and sustains them, due to their awareness of their creation from nothing and their constant vitality and influence. All this is called the outer aspect of the heart, which is derived from the spreading of G‑d's radiance over the creations, where each one grasps according to its level. But this is only a radiance.

(See also Parshas Re'eh, the discourse "Acharei Hashem Elokeichem Telechu," and the discourse "Ki Tishma B'Kol," regarding the keys of the outer and inner aspects.)

But Hashem Himself is exalted and uplifted, as it says, "For His Name alone is exalted." Even His Name is "alone." No thought can grasp Him. "I, Hashem, have not changed," as it was before the world was created, He and His Name alone, etc. As it says, "the King who is exalted alone since then, praised, etc."

"Since then" means before the world was created, He was the King, His Name, alone and separate, etc. Even now, during the days of the world, He is still "praised and exalted" and uplifted above them. He does not extend and clothe Himself within them in a revealed way, as it says, "For Hashem your G‑d is a consuming fire," like the nature of fire, which rises upward and does not descend and spread.

(See Zohar Terumah, 132b.)

All influence and flow from the Infinite Light into the worlds is a descent and chain-like progression from a high place to a low one, like water. This is only possible after many contractions and concealments of the light in various levels and many screens, to hide and obscure the revelation of His G‑dliness, so that the worlds are not nullified and return to nothingness as before creation.

But in the revelation of His G‑dliness itself, there is no influence, neither in the manner of "filling" nor "encompassing." Therefore, He is called "E-l Elyon" ("the Most High G‑d"), meaning He is exceedingly exalted and lofty.

(See Pardes, Shaar HaKavanos, on "E-l Elyon," that it refers to Kesser, which is above all Atzilus. See also Shir HaShirim, the discourse "LeSusasi," on "KeMareh Adam, Adameh L'Elyon." But "Elyon" itself is "not a man." See there.)

From there, a person receives the ability to cry out from the innermost heart, beyond knowledge, not to be separated from His unity and oneness, and for his heart to burn like fiery flames, rising on its own, without reason or understanding, to pour out his soul to his Father and to give his soul in oneness. For "Chelek Hashem Amo" ("Hashem's portion is His people"), and "Israel arose in thought," in the inner aspect, etc., as explained elsewhere.

This is "Lecha Amar Libi, Bakshu Panai" ("To You my heart said, Seek My face"). The innermost heart. This is through "Es Panecha Hashem Avakeish" ("Your face, Hashem, I will seek"). For from "Acharei Hashem Yelchu," the aspect of radiance, comes "KeAryeh Yisha'ag" ("like a lion will roar"), the cry of the outer heart. But "Bakshu Panai," the cry from the innermost heart, comes from "Es Panecha Hashem Avakeish," which is Hashem Himself, as above. This is the aspect of "U'Vechol Me'odecha" ("with all your might"). This is "MiMa'amakim Kerasi'cha Hashem" ("From the depths I called You, Hashem"), from the depths of the heart. (Therefore, we say this Psalm during the Ten Days of Teshuvah.) For through higher teshuvah, from the depth of the heart—because it is bitter and bad to have abandoned Hashem, and the distance from His light has touched the very soul, deep within the person—this arouses Above as well, "Kerasi'cha Hashem" ("I called You, Hashem"), from concealment to revelation, so that the innermost aspect of His kingship is revealed. (See the discourse "Sos Asis," regarding "Vezos Tagel Nafshi BeElokai," to reveal "the glory of the majesty of His kingship," the aspect of Malchus of Ein Sof, etc., and from there it extends to Malchus of Atzilus, for from Malchus of Kesser comes the Kesser of Malchus. See the discourse on Rosh Hashanah that falls on Shabbos.)

Upon us. As it says, "Me'rachok Hashem Nir'ah Li" ("From afar Hashem appeared to me").

(See the explanation on "Ki HaMitzvah HaZos," on "Lo Rechoka Hi," and Zohar Vayikra, 20b.)

And in Parshas Tzav, 35b.

This is the concept of "Remembrances." The term "remembrance" applies to something distant. Therefore, we say, "You remember the deeds of the world," etc., for they are distant from His light, and we arouse the remembrance of the inner love from His essence and being through the shofar, which is the voice that comes from the innermost heart, as above.

4) This is "Hallelu-Kah. Hallelu E-l B'Kodsho. Hallelu'hu B'Rakia Uzo. Hallelu'hu B'Gevurosav. Hallelu'hu K'Rov Gudlo. Hallelu'hu B'Teka Shofar" ("Praise G‑d in His sanctuary... Praise Him with the shofar blast").

"B'Kodsho" means in the supernal holiness, which is exalted and separate, alone, above any aspect of influence.

(Also, "B'Kodsho" refers to the concept explained in the discourse "Ki KaAretz Totzi Tzmacha," regarding "HaMelech HaKadosh"—"My holiness is above your holiness," etc.)

This is specifically "B'Kodsho."

This is the aspect of "a consuming fire."

And from the aforementioned "E-l Elyon," the light and vitality flow through "Rakia Uzo" ("the firmament of His might").

These are the many screens that conceal and hide the revelation of His G‑dliness, one concealment after another.

(See the explanation on "Shema Yisrael," regarding "Yehi Rakia," etc.)

"VaYa'as Elokim Es HaRakia," etc.

See also Zohar Bereishis, 32b.

And in Parshas Vayigash, 111a.

"B'Gevurosav" refers to the contractions.

After the concealment and the clothing of the Infinite Light in many garments and different levels, then the light and vitality are drawn, line by line, a little here, a little there.

So that all the worlds, upper and lower, can receive their vitality, etc.

"K'Rov Gudlo" means that after the screens and contractions, countless worlds were emanated, created, and formed, without end or limit.

As it says, "and worlds without number."

And in every world, there is no number to its hosts, and in one host, thousands upon thousands, etc.

(Therefore, it says "K'Rov Gudlo" and not "K'Gudlo." The term "rov" ("many") indicates many types of multiplicity in the spreading of vitality into many worlds. See the discourse on Krias Shema in Parshas Va'eschanan.)

All this is "Hallelu'hu" ("praise Him").

To draw down "B'Teka Shofar," which is the level of higher teshuvah, the innermost point of the heart.

A simple voice, a tekiah, etc., without the division of letters to become speech, as above.

Whereas through the outer aspect of the heart, which is a cry that comes from reason and understanding, it comes to speech and the division of letters.

For from intellect, the letters are hewn, as "Abba Yasad Brata" ("the father founded the daughter"), as stated in the Zohar.

(See the discourse "Tiku BaChodesh Shofar.")

It can be said that corresponding to these two types of cries, our Sages said, "He did not cease to love her until he called her 'my daughter,' etc., until he called her 'my mother.'" For "my daughter" is "Abba Yasad Brata," the cry that comes from reason and understanding. But the cry from the innermost heart is called "my mother," which is above the intellect that extends into the emotions.

See Zohar Shemos (20a) and Pardes, entry "Tze'aka" ("cry").

5) But what causes the drawing down from the aspect of "a consuming fire," "Kodsho," and "E-l Elyon"?

And for "Israel to have arisen in thought," and "Chelek Hashem Amo," so that they can arouse the revelation of the innermost aspect of His kingship from His essence and being, as above?

It is that "there is no king without a people."

(See the discourse "Shuvah Yisrael," regarding "the ultimate intent is... so that you may fear," etc.)

Meaning, they are called "His people," people like Him, relatively speaking, though they are the lowest of levels and He is above them. Therefore, He is called king over them.

But regarding the Holy One Himself, there is no comparison. It is like a king over trees and stones, which are not of the same kind, so the title "king" does not truly apply to them.

But it is the covenant "which Hashem made with us," as in the above analogy.

He acts, because of the covenant and connection, compelling Himself to be a faithful lover, even though, logically, we are not worthy.

So Hashem did for us, compelling Himself, so to speak, to bind our souls to Him, so that "Israel arose in thought," and the light of the innermost aspect of His kingship is revealed upon us.

This is "Le'Avrecha B'Bris" ("to bring you into the covenant"), as it says, "until Your people, Hashem, passes over."

That is, to pass from level to level, from below to above, from love below reason to the higher love above reason.

This is only the aspect of the covenant "which Hashem made, to establish you today as His people."

Meaning, there is no king without a people, and a covenant is needed to establish and elevate you to be a people, so that "Israel arose" to the highest thought.

And He, so to speak, lowered Himself "to be your G‑d."

In this aspect is the connection, unity, and covenant that Hashem made with Israel, His close people.

(See the explanation on "Ki KaAretz Totzi Tzmacha." See also Shir HaShirim, on "Asher L'Shlomo." See also the end of Bereishis, the discourse "Tze'enah U'Re'enah," on "B'Melech Shlomo.")

But it is written, "Mishpat L'Elokei Yaakov" ("judgment for the G‑d of Jacob"). There is judgment above as to who merits to be on this level, to have the revelation of His G‑dliness upon him and to bind his soul in a strong and powerful bond with Hashem.

Therefore, this must be aroused on Rosh Hashanah, "the beginning of Your works." Then it is "VaYehi BiYeshurun Melech."

(See elsewhere that "Yeshurun" is a very high level. See Zohar Shemos, 16b, and Parshas Acharei, 61b. Also, "Yeshurun" is from the word "shir" ("song"), which is the aspect of circles, drawn from Sovev Kol Almin. Possibly, this refers to the souls as they arose in thought, etc.)

This is "Say before Me Kingship, so that you will make Me king over you."

So that you can crown Him from the innermost aspect of His kingship, and your remembrance will rise before Him for good.

That He will remember and arouse the aspect of the covenant and bond that "Israel arose in thought."

And even though now we are distant due to our sins, and "your sins separate," etc.,

Nevertheless, through an awakening from below, there is an awakening from Above.

And with what? With the shofar.

That is, through the innermost heart, as above, arousing from the depth of the heart, regretting and uprooting the will from the true point in the heart, etc. Then, the revelation will occur, as above.

6) This is "VeShakal B'Peles Harim, U'Geva'os B'Mo'znayim" ("He weighed the mountains with a scale, and the hills with a balance").

"Mountains and hills" are levels of love.

There are two aspects: "mountains and hills."

"Hills" are on a lower level than "mountains."

For hills are mothers, receiving from the mountains. This is the love in the outer heart, derived from reason and contemplation of G‑d's greatness, for He is great.

To refine one's soul and illuminate it with this love, one must draw upon it the light of Torah and mitzvos.

The 248 commandments are the 248 limbs of the King, the outer limbs.

And Torah is the inner limbs.

Therefore, "Torah study is equal to them all."

The soul's vitality depends more on the inner limbs, which are affected even by a small puncture.

They are like the pans of a balance: one pan is weighed against the other to tip the scale.

So too, through the weight of Torah and mitzvos, the pan of love is tipped to shine upon the soul.

(See elsewhere that this is the concept of the half-shekel. See Zohar, Raya Mehemna, "the stone to weigh with is the yud." See the discourse "HaShamayim Kisai," on "the earth is My footstool." See also the discourse "Rani V'Simchi," on "just balances.")

But the level of "mountains" is the higher mountains, the love above reason and understanding, which is above Torah and mitzvos, for Torah comes from Chochmah. One cannot reach this except through teshuvah from the depth of the heart, above reason, due to the distance from G‑d's light. Then, specifically from afar, "Hashem appeared to me," as above.

This is the concept of "peles" ("scale"), which is a long piece of wood with straps hanging from its head (called "bazmin"), where things are weighed, and the length and weight of the wood and its distance tip the scale. Similarly, through the bitterness in one's soul over his distance from Hashem, and by uprooting his will from what he was previously attached to, he arouses the great, higher love above reason.

(In the Zohar, the concept of "VeShakal B'Peles" is mentioned at the end of Terumah, 175b. In Ma'orei Or, "peles" is explained as Binah, cited in Sefer HaKavanos. This can be connected to what is written in Pardes, Shaar Chaf, chapter 1, that Binah is called teshuvah, for forgiveness and atonement depend on the supernal Kesser that flows to it. See Zohar Vayikra, 16a. See also Parshas Pinchas, the discourse "Tzav Es Bnei Yisrael," on teshuvah, regarding "and through teshuvah, which is a radiance from Sovev Kol Almin," etc.)

This drawing down is through the bitterness from distance.

See the discourse on "Ki HaMitzvah HaZos," regarding "Anochi Anochi Hu," and "the power that teshuvah has," etc. From all this, the concept of the scale is understood.

The bitterness from distance is the aspect of "the end is wedged in the beginning." Through this, one draws down the great, higher love.

This is "the high mountains are for the ibexes."

The high mountains are drawn down below through the ibexes, which is the voice of the shofar.

For the Rosh Hashanah shofar is from a simple ibex, representing teshuvah from the depth of the heart, as above.

The word "yael" (ibex) also means "ascent," for it elevates a person to the level of love above reason and simplicity, for the more the heart is simple, the better. That is, to strip the love from its bodily trappings, so that one's heart cries out within, to give his soul to Hashem and be included in Oneness.

This is "as He swore to your fathers, to Avraham, Yitzchak, and Yaakov."

They are the "high mountains."

For "on the other side of the river your fathers dwelled."

And "a river flows from Eden to water the garden, and from there it separates," etc. This is the drawing down of the Infinite Light, so that the creations can grasp it, as explained elsewhere.

But "from the other side of the river" is above reason, the level of the high mountains, the root of the levels of the Patriarchs.

From there was the oath and covenant, "to be your G‑d," in the innermost aspect, as above.

(See the discourse on "BaYom HaShemini Atzeres," on "Asher Nishbata L'Avoseinu MiYemei Kedem.")

Summary

Before Rosh Hashanah, all Jewish souls unite as one, transcending individual differences. This unity enables the revelation of G‑d's kingship and the renewal of the Divine bond, achieved through heartfelt teshuvah and the inner cry of the shofar, drawing down the highest levels of Divine love.