004 —שוש אשיש

Sos Asis BaHashem Tagel Nafshi BeElokai Ki Hilbishani Bigdei Yesha etc.

(In the Midrash, this verse is brought in Vayikra Rabbah, Parshas Tzav, end of the tenth section, and at the end of Va'eschanan. Also in Shir HaShirim Rabbah, Parshas Nagilah VeNismachah Bach. See also Zohar II, Parshas Yisro 90b, Naso 133a, Balak 199b.)

The difference between simchah (joy) and gilah (rejoicing) is that simchah refers to joy that is revealed outwardly, as in the festival of Sukkos, "the time of our rejoicing." Gilah, however, is when the joy remains within the heart and is not expressed externally. As it says: "And rejoice with trembling"—the trembling covers the joy so it is not seen outwardly; only the inner core is filled with joy, while the external appearance is trembling. This is the aspect of Rosh Hashanah, as will be explained.

(This is the meaning of "Hashem is King, let the earth rejoice"—referring to the Days of Awe, when Hashem is called the Holy King, the King of Judgment. Then it is the aspect of gilah: "let the earth rejoice." Similarly, "The children of Zion shall rejoice in their King." See also what is written later in the maamar beginning "On the Eighth Day of Atzeres" about the concept of gilah.)

The verse says "Sos Asis" (I will greatly rejoice), but does not specify who is speaking—because it is the prophet speaking on behalf of all Israel.

To explain this, it is written: "Blow the shofar on the new month." On the surface, this verse is puzzling, for it says "on the new month" without specifying which month; it should have said, "in the seventh month."

Also, why does it say "shofar"—shouldn't it say "in the shofar"?

The explanation is that "chodesh" (month) comes from the word "chiddush" (renewal), because each month is named for the renewal of the moon. "Blow the shofar on the new month" means at the renewal of the shofar, for the shofar is renewed each year; the shofar of this year is not the same as that of another year.

To explain this, we must first clarify why Rosh Hashanah is set on the first of Tishrei, the day Adam was created, which is the sixth day of creation. The world was created on the 25th of Elul. Why is Rosh Hashanah not set on the first day of creation? The first day of creation should have been the first of Tishrei, so why did the creation of heaven and earth begin on the 25th of Elul, and Rosh Hashanah, the first of Tishrei, is the day Adam was created?

The reason is that for the creation of heaven and earth, there was no need to designate a special day in the year as Rosh Hashanah, for the creation of heaven and earth is creation ex nihilo—something from nothing—of the physical world. About this it is said: "He renews in His goodness every day, continually, the work of creation"—this creation is renewed every day, not only on Rosh Hashanah.

But regarding the creation of Adam on the sixth day—not the creation of his body, but of his soul, as it says: "And He breathed into his nostrils the breath of life"—the soul of Adam included all Jewish souls, as it says, "You are called Adam." This is the ultimate purpose of creation. As it says, "Bereishis—for the sake of Israel, who are called 'the first.'" The renewal of this creation, which is a spiritual creation ex nihilo, is renewed every Rosh Hashanah.

(This is what is written in Eitz Chaim, Shaar HaNesirah, beginning of chapter 2, and in Pri Etz Chaim, Shaar Kriyas Shema, chapter 5: There are two unifications above, in Chochmah and Binah:

The first is to give life to the worlds and to maintain their essential existence. This flow and unification is constant and never ceases, for if it were interrupted for even a moment, all the worlds would cease to exist.

The second unification is to generate "mochin" (intellectual faculties), which are the soul of Zeir Anpin and Nukvah, the inner aspect of the worlds. This unification and flow is not constant, etc.)

The meaning of the unification of Chochmah and Binah is the drawing down of something from nothing. For "Chochmah is found from nothing," and Binah is called "something," as it says: "To endow those who love Me with substance."

The first aspect, to give life to the worlds, is what is meant by "He renews in His goodness every day, continually"—the drawing down from nothing to something never ceases. From this comes the existence of the external worlds. This is the concept of creation ex nihilo of the physical, i.e., the external worlds of Atzilus, Beriah, Yetzirah, and Asiyah.

However, the spiritual creation ex nihilo is the birth of souls, which are the inner aspect of the worlds and their source—the birth of Zeir Anpin and Nukvah, which are the aspects of Adam and Chavah. This is through the higher unification of Chochmah and Binah, which receive influence from Arich Anpin and Atik, and higher and higher until Ein Sof, as explained in Likkutei Torah, Parshas Vayeira. The general drawing down of this is on Rosh Hashanah, when the birth and drawing down of the "mochin" of Zeir Anpin and Nukvah occurs.

Therefore, it is called Rosh Hashanah (the head of the year), just as the head is the source of the revelation of the general vitality from the essence of the soul. In the essence of the soul, all the details of vitality are included in a concealed way, and the beginning of their emergence from concealment to revelation is through the initial revelation of the general vitality from the essence of the soul in the intellect of the head. From there, it spreads to each limb according to its nature and character.

Similarly, on Rosh Hashanah, the general vitality for the whole year is drawn down, and from it, the vitality is divided into details: the three festivals, the four seasons, the four times the world is judged, the twelve months, then to individual days, and then to moments, as it says: "You examine him every moment." The initial revelation of the general flow is from the level of Sovev Kol Almin, which is beyond the worlds entirely, where all the levels of the worlds are included in concealment, like the essence of the soul above.

The meaning of "encompassing" (sovev) is not that it surrounds from above, for it is written: "I fill the heavens and the earth"—I, literally. Rather, there is no revelation there that the worlds can receive without being nullified, for all the worlds are as nothing before Him. Even the angels, who are separate intellects, have a limit to their comprehension and cannot receive the light of Ein Sof, for as its name implies, it has no end.

Through the renewal of such a revelation, which is beyond the order of Hishtalshelus (the chain-like descent of worlds), from "I fill," "I, literally," to the level of "the glory of His honor" (Malchus), which is the aspect of Memale Kol Almin, the initial revelation of the general vitality for the year is drawn down on Rosh Hashanah. Afterwards, it is divided into periods, months, days, and moments in an orderly progression.

This is the concept of the unification of the Holy One, blessed be He, and His Shechinah. The Holy One, blessed be He, refers to the aspect of holiness and separation, as in "set boundaries for the mountain and sanctify it," which is the aspect of Sovev Kol Almin. His Shechinah is the aspect of Memale Kol Almin. The unification is the drawing down from Sovev Kol Almin—"I fill"—to Memale Kol Almin, to become "the glory of His honor." This is drawn down on Rosh Hashanah in general.

(This is the meaning of "And so, grant honor, Hashem, to Your people"—that it should be drawn from Sovev Kol Almin, "I fill," to Memale Kol Almin, which is called "honor." This is also the meaning of "But as I live, the glory of Hashem will fill..." See elsewhere in the maamar beginning "For upon all glory there will be a canopy." See also the maamar beginning "For as the earth brings forth its growth.")

2) At the creation of Adam, it was the aspect of "for He desires kindness," but now everything depends on our own initiative (isarusa d'letata).

(As explained in Eitz Chaim there, the inner unification to generate souls only happens through our actions.)

This power was given to Adam, as it says: "And man became a living soul"—which seems redundant, since it already says, "He breathed into his nostrils the breath of life." Why repeat, "And man became a living soul"?

The explanation is that "living" here is a noun and a source, meaning something that has vitality to give life to all living things. Just as the soul is "living" and gives life to the body by being invested in it, so too, "and man became"—to be like this soul that gives life.

This is the meaning of "They shall rule over the fish of the sea and the birds of the sky"—that they will draw down and extend vitality to all the fish and birds, so that the life of every living thing depends on the actions of man.

This power comes from the statement, "Let us make man in Our image, after Our likeness." Just as it is written about Him: "You give life to them all," so too, this power was given to man.

Adam included all Jewish souls, so every soul and spark of Israel contains a part of Adam's soul. Therefore, it is said, "You are called Adam." Thus, through our own initiative, it depends on us to draw down on Rosh Hashanah the general vitality from the Infinite Light, Sovev Kol Almin, to reveal His G‑dliness for the entire year.

(This is the meaning of "And you shall say, 'So may he live,'" and in Zohar II, beginning of Parshas Va'eira (23b), Rosh Hashanah is to connect "so may he live," etc. This is also implied in the Gemara, first chapter of Rosh Hashanah (18a). The Sages said: All the prophets prophesied with "so"—this is the aspect of Malchus, called "a dim mirror," the aspect of "after Our likeness.")

This is the meaning of "On the 25th of Elul the world was created," in the aspect of "so," "after Our likeness," so that the world appears as a tangible entity. Afterwards, there must be the nullification of this entity, through accepting the yoke of Heaven, thereby connecting "so" to "life." This is as it says: "But as I live, the glory of Hashem will fill..." as above.

This is the meaning of "The unique, living King of the worlds..." See Zohar I, Toldos (135b) regarding "Be'er Lachai Ro'i" and Vayishlach (171b) regarding "so may he live."

This connection and unification happens on Rosh Hashanah, the day Adam was created, when it is said: "He breathed into his nostrils the breath of life"—therefore, he can draw down this unification of "so may he live."

This is accomplished through "And you shall say"—as in "For I said, 'The world is built on kindness'"—"amar" is an acronym for "aish, mayim, ruach" (fire, water, wind), Torah, avodah, and acts of kindness, as explained in the maamar beginning "L'Susasi" in Shir HaShirim. Likewise, the sound of the shofar includes these three aspects, "amar."

On Tisha B'Av: "How she sits in solitude"—"ai kah" (where is 'so'), as explained in Parshas Terumah (143b) and in the Midrash on "How she sits"—"woe to you."

"She sits in solitude" is the opposite of "so may he live." Rather, "Because of your transgressions your mother was sent away," as explained in Bereishis Rabbah (end of section 19) regarding divorce and sending away, and see Tikkunei Zohar, end of Tikkun 19. See also the maamar beginning "And a woman who vows a vow" regarding "How she shepherds."

However, through the weeping—"Rachel weeps..."—mercy is aroused, so that in Elul the Thirteen Attributes of Mercy are drawn down, and through this, on Rosh Hashanah, we can say: "And you shall say, 'so may he live,'" as above.

See elsewhere in the maamar beginning "The Sages taught: the Chanukah lamp according to Beis Shammai..." about the advantage of the "end of the left column" (asfas yam), where one can see what cannot be seen in the "end of the right column" (asfas mayim).

Therefore, Yeshayahu said: "And I saw Hashem"—because he prophesied with "so," which is a dim mirror, while Moshe, who prophesied with "this," said: "For no man shall see Me," as explained in the Gemara, end of the fourth chapter of Yevamos (49b).

From this, we understand that although the aspect of "this" and "life" is higher than "so," nevertheless, there is a special advantage in "so" and the dim mirror, for through it one comes to "with all your might." See Bereishis Rabbah, Parshas Vayeira, section 56, on "Let us go until so."

This is the concept of teshuvah, as explained in the maamar beginning "Show me your appearance."

This is the meaning of "And you shall say, 'so may he live'"—to unite the two aspects together.

We say: "You remember the works of the world," "Remember us for life," and "Who sanctifies Israel and the Day of Remembrance."

The term "remembrance" applies to something small and insignificant, which a person easily forgets and loses, so he must remember it. Similarly, this drawing down—the initial revelation of vitality in the aspect of Memale Kol Almin—is only in the aspect of "the remembrance of Your abundant goodness they will utter, to make known to mankind Your mighty acts." The contractions are many and immense, beyond number, for the Infinite Light, Sovev Kol Almin, is contracted, for before Him all is as nothing, not even like a drop in the ocean. Only "Your kingdom is a kingdom for all worlds"—the aspect of Malchus alone. As explained in the maamar: "The unique, living King of the worlds..."

Therefore, all the works of the world are only in the aspect of remembrance, like a person remembering a small object he could easily lose. Even all the earliest creations, the higher worlds, etc. (See more on this in the maamar beginning "For on this day He will atone" in Parshas Acharei.)

This is the praise we offer before Him: "You remember"—for all the order of Hashem's praises is as the Sages said: "Where you find His greatness, there you find His humility," as explained elsewhere.

This is what we request: "Remember us for life"—that this remembrance should be before Him, to draw down the Infinite Light, Sovev Kol Almin, into Memale Kol Almin.

On Rosh Hashanah, we say: "This is the day, the beginning of Your works"—even though Rosh Hashanah is the day Adam was created, the sixth day of creation, it is because "the end of the deed is first in thought." As it says, "Bereishis—for the sake of Israel, who are called 'the first,'" Israel arose in thought.

The meaning of this thought is, by way of analogy, just as in a person, his main conduct is through thought, and all the limbs follow and obey it. So too, the primordial thought above—"I will reign"—was for the sake of Israel, for Israel is called "the first." On the day Adam was created, the initial thought was completed.

Therefore, it is called "the beginning of Your works"—for thought is like action regarding Hashem, for even thought is considered as action for Him. As it says, "On the day Hashem Elokim made..." and "for the sake of My word the world was created." The Midrash says, "With one thought..."

But the power given to Israel through their own initiative, to be "this is the day, the beginning of Your works"—to draw down from Sovev Kol Almin to Memale Kol Almin—the authors of the prayer explained: "For it is a statute for Israel, a judgment for the G‑d of Yaakov"—the word "for" explains the reason for what was said before: "this is the day, the beginning of Your works."

The explanation is that the Torah is called a statute and nourishment for Israel, for it draws down the Infinite Light into the inner soul. The soul, being finite, cannot receive the Infinite Light except through the Torah, which is His wisdom and will.

The Torah is called a statute because it is grasped and absorbed in the inner soul. The mitzvos are called judgments because they are in the aspect of externality. But "judgment" also means movement, as in the Targum on "as at the first judgment"—"as the first halachah," meaning that there is an extension and movement of the flow from the Infinite Light. This is drawn down and extended to the aspect of "the G‑d of Yaakov"—the yud of "Yaakov" (heel), the aspect of externality.

(Through Torah and mitzvos, the Infinite Light, Sovev Kol Almin, is drawn into the souls. The Torah comes from Chochmah and Binah. As explained, through the unification of Chochmah and Binah, the souls of Zeir Anpin and Nukvah are drawn down. See also Zohar I, Toldos (134b) and Eitz Chaim, Shaar HaPartzufim, end of Drush 1.)

3) To bring this closer to understanding—how do Torah and mitzvos draw down the Infinite Light, Sovev Kol Almin, into the soul of man in the aspect of Memale Kol Almin?

This can be understood by what is known: joy causes humility and lowliness. The analogy is a king who, in his time of joy, reveals himself to all his servants and acts as an equal among them. As it says: "And David danced..." (Shmuel II, chapter 6). When not in a time of joy, he is closed off and elevated above people, and no one is important or close to him. Thus, humility and lowliness are revealed through joy.

It is written: "Because you did not serve Hashem your G‑d with joy and a good heart, from an abundance of everything." "From an abundance of everything"—even more than the life of the World to Come^[2], which has greater joy than the life of the World to Come^[7]. How can a person reach such a level of joy in the delight of Hashem, that this great joy is for G‑d, in the aspect of "from an abundance of everything"?

The answer is that joy is the revelation of delight; when delight is revealed, joy is born and emerges in the heart. The more delight is revealed, the greater the joy.

It is known that in all the pleasures of this world, there is no blade of grass below that does not have a spiritual source above, and that source is a spiritual delight. There is no comparison between physical and spiritual delight; the spiritual delight is vastly greater than the physical.

All this is in matters of this world, which are drawn from the dregs and sediment of holiness, as it says: "And we sat in the valley opposite Beis Peor." The delight in holiness is wondrously superior and infinitely greater. Even within holiness, there are levels upon levels: lower Gan Eden, higher Gan Eden, and Eden itself is above Gan Eden, which is the supreme delight: "You will give them to drink from the river of Your delights." Eden is the aspect of Chochmah, where delight is revealed.

But the essence of delight is even higher. As seen in human wisdom, there is delight in wisdom, but that delight is higher than wisdom itself; the delight comes from above intellect, and it is the renewal of wisdom that brings delight. But in wisdom itself, delight is not felt. The delight is only a radiance from the essence of delight.

Similarly, the radiance that is drawn into the supernal Eden is only a glimmer from the essence of delight, which is the Infinite Light, Sovev Kol Almin, the source of all delights. It can only be called "the essence of simple delight," for delight is above all levels, and it is so wondrous that even the highest worlds cannot grasp it. It is called "the concealed of all concealed"—even to the hidden worlds it is hidden and concealed.

This is the root of Torah and mitzvos. Although Torah emerges from Chochmah, its root is above Chochmah. The mitzvos are 613 from the Torah and seven from the Rabbis, totaling 620, which is the gematria of "keser" (crown), meaning "crown" and "encompassing," where the supernal delight dwells in a manner of encompassing, not revealed but surrounding.

(See Eitz Chaim, 22:6, about the spiritual light that surrounds.)

Even this is through countless contractions and gradations, as it says: "Your wonders and thoughts toward us, there is no comparison to You; I will declare and speak, they are too numerous to count"—to draw Your wonders to us, in the aspect of wonder and encompassing, requires many contractions until they are too numerous to count.

The supernal wonder is, relative to the Infinite Light itself, an "act," i.e., the delight is invested in will, which is only a crown and encompassing, not the inner revelation of delight.

From there, the root of the mitzvos is drawn, which are His will, and by fulfilling the mitzvos, the supernal delight invested in the supernal will rests, which is not revealed in Eden, which is only a radiance, etc.

From the revelation of this supernal delight in mitzvos comes joy, which is the revelation of delight, as it says: "Strength and joy are in His place," and joy causes humility and lowliness. Therefore, through it, the Infinite Light, Sovev Kol Almin, is drawn into the soul of man, to be in the aspect of Memale Kol Almin, with the revealed strength and joy of Hashem from the supernal delight.

(See elsewhere in the maamar beginning "On the Eighth Day of Atzeres" about "Who sanctified us with His mitzvos, Who swore..."

See also Reishis Chochmah, Shaar HaAnavah, chapter 1, in the name of the Ra'avad, Parshas Pinchas (234), that the attribute of Malchus is called humility.

As explained above in the maamar beginning "Atem Nitzavim," for there is no king without a people, meaning those who are called His people, who are like Him and related to Him in some way, but relative to Hashem, there is no comparison at all.

Therefore, the fact that He nevertheless lowers Himself to be King, as it says: "Hashem is King..." and "To establish you today as His people..."—this is great humility and lowliness.

Thus, through joy in fulfilling Torah and mitzvos, we draw down this humility, to be: "Blessed are You, Hashem, our G‑d..." See more in Reishis Chochmah about humility in Hashem.)

This is the meaning of "Sos Asis BaHashem." "Ashis" is causative, as it says: "So Hashem will rejoice over you..." The Sages said: He does not rejoice Himself, but causes others to rejoice—He brings joy to others.

The meaning is that Knesses Yisrael says this, that she causes joy in Hashem, i.e., the revelation of Hashem, contraction and extension, is through the joy of Hashem, i.e., the revelation of the supernal delight below.

(This is what is said in Midrash Rabbah, Parshas Tzav, end of section 10, about the double expression "Sos Asis"—double consolations, meaning that she causes joy and revelation in Sovev Kol Almin and Memale Kol Almin.

See elsewhere about the difference between the joy of Purim and the joy of Yom Tov, that through the self-sacrifice they had then, they reached higher and higher in the essence of the Infinite Light, to draw down from there the revelation of light and miracle. Therefore, the joy from this revelation is exceedingly great, etc.

Similarly, we can say regarding the doubling of joy: "Sos Asis..." See Zohar III, 133a, on "Sos Asis," and Shir HaShirim Rabbah, end of Parshas Nagilah VeNismachah Bach.)

This is through fulfilling Torah and mitzvos that Israel do below, by which they draw down joy, which is the revelation of the supernal delight, for all mitzvos are extensions from concealment to revelation.

(This is the meaning of "And the humble will add joy in Hashem" (Yeshayahu 29), meaning they add, as it were, joy to the Name of Hashem, as explained above in the meaning of "Ashis," that she causes joy in Hashem, etc.

The end of the verse (Yeshayahu there): "And the poor of man will rejoice in the Holy One of Israel"—this will be explained below.)

4) However, this drawing down through Torah and mitzvos is done throughout the year, but on Rosh Hashanah, when a general vitality for the whole year is renewed from Sovev Kol Almin, the drawing down through Torah and mitzvos is not sufficient to draw down a new light.

Especially for one who has blemished, by transgressing one of Hashem's commandments or failing to fulfill a mitzvah. For this reason, Rosh Hashanah is set as a special day to draw down this new light through the shofar.

This is "in the new month, shofar"—the aspect of renewal. The shofar also draws down the supernal delight, but it is revealed inwardly, through sighing and wailing, the aspect of weeping—to arouse great mercy from the source of mercy, the Thirteen Attributes of Mercy mentioned in the verse.

These are the drawing down of the inner supernal delight, which is far higher than the supernal delight invested in Torah and mitzvos, which is only revealed externally and as an encompassing light.

Therefore, it rectifies all blemishes and fills all deficiencies in the drawing down through Torah and mitzvos.

But this revelation is through sighing and wailing, for the weeping is over the distance from the revealed Infinite Light, for only "the remembrance of Your abundant goodness they will utter, to make known to mankind Your mighty acts"—the contractions are many and immense, countless gradations. As it says: "I will declare and speak, they are too numerous to count"—the Infinite Light is contracted to be revealed as "the glory of His majestic kingdom," "Your kingdom is a kingdom for all worlds"—from this comes the vitality and existence of the worlds, for there is no king without a people.

When a person contemplates this distance from the revealed Infinite Light, how many contractions and worlds conceal and hide the revelation of the Infinite Light, the source of delights—he will weep greatly, for he has more reason to weep than those who cry in Gehinnom, about whom it is written: "Those who pass through the valley of weeping" (Tehillim 84)—for Gehinnom is only for the purification of the soul, as they said about Acher: "Better that he be judged and come to the World to Come." If people cry over the loss of the delight of the World to Come, which is only a radiance, how much more so should one cry over the loss of the revelation of the Infinite Light, the source of delight.

(This is the meaning of "Rachel weeps for her children... for they are not"—as explained in Zohar III, Vayikra (20b): because Hashem ascended higher and higher and is not found within her. That is the meaning of "for they are not."

The meaning is the withdrawal of the flow and revelation from Sovev Kol Almin into Memale Kol Almin. Because of this, "like Rachel before her shearers is silent"—the descent of the soul and its preoccupation with bodily matters and the desires of the animal soul, even those that are permitted, etc. See more in the maamar beginning "These are the journeys."

From this comes the aspect of weeping, as in "one who weeps causes others to weep with him," which is the arousal of weeping in the heart over the loss of the revelation of the Infinite Light, etc.

About this weeping it is said: "A voice is heard on high." As explained in Zohar I, Vayigash (210a): What is "on high"? That is the World to Come, etc. As it says: "And Chana prayed to Hashem and wept greatly"—through the arousal of mercy in the aspect of "wept greatly" above, it arouses the aspect of "to Hashem," higher than the level and degree of the Name of Hashem that is drawn down through mitzvah observance.)

Through this weeping, one draws down the revelation of the inner supernal delight invested in the Thirteen Attributes of Mercy, which is revealed through countless contractions in the aspect of "Your might."

This is "Tagel Nafshi BeElokai"—for the Name Elokim is the aspect of contraction and a shield for the Name Hashem, as it says: "For Hashem Elokim is a sun and a shield," which is like the sun in its sheath, as explained elsewhere. Since all these flows are in the aspect of inwardness, they are through contractions and might.

(This is also the meaning of "From the depths I called You, Hashem"—the ten depths of the Ten Days of Repentance, "depth" is the gematria of 216, which is the gematria of "gevurah" (might). Like the analogy of the depth of a spring, which emerges from its source as a very fine stream, for otherwise it would be like the flood when the fountains of the deep burst forth, etc.

Similarly, the revelation and flow from the depth of all depths must be through the aspect of might and contraction. This is the meaning of "depth" being the gematria of "gevurah." This is the concept of 216 mentioned in Pri Etz Chaim regarding the intentions of Rosh Hashanah and Yom Kippur.)

This is why it is said: "Tagel Nafshi BeElokai"—for since the flow is from "to Hashem," it must be through contraction and might, etc.

Therefore, at Matan Torah it also says: "And Elokim spoke"—for there had to be a revelation and flow from "I am Who I am," etc.

Similarly, in the blessing of Yitzchak: "And may Elokim give you"—for the flow is from "the dew of the heavens," the supernal dew, the inner supernal delight—it must be through the Name Elokim, for the reason explained above.

See Zohar III, Pinchas (239b), regarding "And Elokim established this place constantly from Ein Sof and without end or limit." And in the commentary there in the name of the Ra'avad. In Parshas Va'eschanan (267b) on "No eye has seen Elokim except You," etc. See also the explanation on "So Hashem G‑d will cause righteousness and praise to spring forth," which is the Name Hashem with the vowels of Elokim. And in the maamar beginning "Atem Nitzavim" on "To establish you today as His people and He will be your G‑d."

This is so that "the glory of His majestic kingdom" will be revealed, the aspect of Malchus of Ein Sof. The worlds cannot receive this light internally, only as it says: "You shall surely set a king over you"—"over you" specifically.

Therefore, the angels tremble from the force of the throne, and trembling and fear seize them, for they perceive the investment of Malchus of Ein Sof and cannot receive this light internally, only as it says: "You shall surely set a king over you"—"over you" specifically. Therefore, the angels tremble, but nevertheless, they accept upon themselves the yoke of Heaven, and from this, awe and fear fall upon them.

Similarly, the drawing down of the shofar, which is the drawing down of the inner supernal delight, cannot be revealed in the soul internally, only in the aspect of trembling and fear.

Therefore, the sound of the shofar causes trembling. As it says: "And the sound of the shofar was very strong, and all the people trembled..." and "All the people saw the voices and the sound of the shofar, and the people saw and trembled and stood afar off."

But inwardly, the revelation of the inner supernal delight is drawn down. This is "Tagel Nafshi"—the aspect of gilah, where the joy is not seen or revealed outwardly. Externally, there is trembling and fear, but inside, the heart is filled with gilah and joy from the inner supernal delight drawn down through the shofar. See the maamar beginning "On the Eighth Day of Atzeres" regarding "And to understand the concept of teshuvah..."—there are two kinds of delight before the king, etc. Similarly, this explains "Sos Asis" and "Tagel Nafshi," which are the two kinds of delight mentioned above.

5) "But at the covering for the day of our festival." The aspect of "covering" is the concealment and hiding of joy, so that it is not seen or revealed on Rosh Hashanah, for trembling and fear conceal and hide the joy, so that it is only in the aspect of gilah. This concealment will be revealed on the day of our festival, Sukkos, which is called simply "the festival" in the Gemara—then the joy will be revealed openly.

On Rosh Hashanah, the trembling is the aspect of "the left pushes away"—but not completely, G‑d forbid, rather as it says: "His left hand is under my head"—the left pushing away causes the elevation of the head, which is revealed on Sukkos, in the aspect of "His right hand embraces me"—like a person embracing his friend with love and not letting him separate from him.

So too, on Sukkos, the sukkah and its three walls are the aspect of Hashem's embrace and closeness, surrounding and encompassing from all sides and not allowing separation, G‑d forbid. (See more about Sukkos in the maamar beginning "Haazinu HaShamayim.")

This is "From the narrow place I called to Hashem, He answered me with expansiveness"—from the narrowness of Rosh Hashanah comes the expansiveness of Sukkos.

(For "from the narrow place" refers to the shofar of Rosh Hashanah, which is narrow at one end, etc. See more on this in the maamar on "And all the people saw the voices..." The expansiveness of Sukkos is the revelation of "abundant kindness," the aspect of "for He desires kindness," and this is "My kindness will not depart from you," etc.)

Therefore, it is said: "And you shall draw water with joy"—for the water libation on the altar was done with great joy, the joy of the water-drawing festival. All year, wine was poured, which brings joy by its nature: "There is no joy except with wine." But on Sukkos, the joy is revealed in water, which has no inherent joy, but the joy comes from the supernal revelation.

(See similarly on "A Psalm, a Song for the Dedication of the House"—the aspect of the house and the supernal encompassing cannot have joy by its nature, for it is above comprehension, etc. Joy is drawn into it from a higher place, etc. So too, the joy of the water libation, which is why it is called the water-drawing festival.)

However, the revelation of this joy on Sukkos is not in the inner soul, only in the aspect of encompassing. For since this joy is drawn from the Thirteen Attributes of Mercy, which draw from the supernal delight that is exalted and elevated from the beginning of time, it cannot be revealed except as an encompassing light.

As it says: "The King who is exalted... in Your abundant mercy... Rock of our refuge, shield of our salvation, stronghold for us"—these are three aspects of encompassing, for "stronghold" and "shield" are encompassing, as is known.

(All this is drawn from "in Your abundant mercy..."—that is, through the Thirteen Attributes of Mercy of the Ten Days of Repentance, so that from the narrowness He answers with expansiveness, etc.)

This is "Ki Hilbishani Bigdei Yesha"—garments are the aspect of encompassing, and they are called "garments of salvation"—for "salvation" comes from "and Hashem turned to Hevel and his offering"—meaning to turn from one place to another. The encompassing lights draw a person and turn him from one place to another, like the sukkah, which is the aspect of Hashem's embrace, as above.

Through this, the soul of man is drawn to cleave to Him, and all the powers of the soul, even when occupied with worldly matters, are elevated to Hashem.

Like a person embracing his friend from behind, even the "back" is encompassed and surrounded so that all of him is elevated to Hashem. The power of the encompassing light is great in this, to elevate the soul of man, not in the usual order of progression, as it says: "Skipping over the mountains..."

[The continuation of the verse "Sos Asis": "I will greatly rejoice in Hashem, my soul will exult in my G‑d, for He has clothed me with garments of salvation, He has wrapped me in a robe of righteousness, like a bridegroom who ministers in glory, and like a bride who adorns herself with her jewels."]

6) "And a robe of righteousness He wrapped me." Charity is also an aspect of a garment, but the power and virtue of charity is greater than other mitzvos. Charity and acts of kindness are among the things whose fruits are eaten in this world, for they draw down and reveal more below in this world than other mitzvos. Therefore, it is called a "robe," which has bells and pomegranates attached to it to make a sound, and the sound is a drawing down and revelation.

Like a bridegroom who ministers in glory. The meaning is: "bridegroom" comes from "descending a level," from which the aspect of "kohen" and kindness is drawn, as in "You are a kohen forever"—the kindness of Hashem that is drawn from world to world, and to be in the aspect of "glory," which is the aspect of statute and nourishment for Israel, "in whom I will glory."

And like a bride who adorns herself with her jewels. [See Zohar III, Balak (199b)] "Her jewels"—these are the souls of Israel, which are vessels and receive the Infinite Light drawn from Torah and mitzvos. "And the words that I have placed in your mouth." They are vessels nullified to His light, etc. The bride is Knesses Yisrael and the source of Jewish souls, who adorn them with adornments, with the crown that Hashem will place on the head of every righteous person. "And the righteous will sit, and their crowns will be on their heads."

The intent of the verse is that just as the kindness drawn from world to world is in the aspect of inwardness for the glory of Israel through the drawing down of Torah, and just as the crowns of the righteous in Gan Eden are encompassing, all this is drawn from the radiance of Torah and avodah, so too and even more so, "Sos Asis BaHashem" itself and "Tagel Nafshi BeElokai Ki Hilbishani..."—these are the inward and encompassing flows of Torah and mitzvos themselves, which are in the aspect of actual G‑dliness.

(For further explanation of "And rejoice with trembling": this is a higher level than the revelation of joy, as the concealed world is higher than the revealed world. This is the concept of the second tablets given on Yom Kippur, which were given in secret, as explained later in the maamar beginning "Haazinu HaShamayim," and earlier in Parshas Tavo on "this day," and there in the maamar on the concept of Rosh Hashanah, which is the aspect of concealed and revealed kindnesses.

It is explained elsewhere that the concealed kindnesses are the aspect of the Tree of Life, whereas the revealed kindnesses are the Tree of Knowledge of Good and Evil, the revealed world, etc. This is the meaning of "and to walk humbly..." See Zohar HaRakiah, beginning of Sifra D'Tzniusa. See also later in the maamar beginning "On the Eighth Day of Atzeres" that gilah is drawn from a higher level than simchah, etc.

This is "And the poor of man will rejoice in the Holy One of Israel"—"poor" means one who desires everything. This is the aspect of "Rachel weeps..."—the bitterness over the absence, the withdrawal of light and revelation. Therefore, it is called "the poor of man," for "on the throne was the likeness of the appearance of a man," and when the light and revelation of the aspect of man is withdrawn to "for He is not a man," the foundation and Malchus are called "the poor," for they yearn for the revelation of light, etc. This is the aspect of baalei teshuvah, for teshuvah is not only for sins, but also the bitterness over one's distance from Hashem. It is known that "in the place where baalei teshuvah stand..." for through this bitterness, the Thirteen Attributes of Mercy are aroused, as explained above. See the maamar beginning "For the mountains may depart" and "For as the earth brings forth its growth," etc.

This is "in the Holy One of Israel they will rejoice"—meaning in the aspect that is holy and separate from the level of supernal Israel, as it says: "to Hashem"—higher than the Name of Hashem, higher than the level of the righteous, etc.

Perhaps this is also the meaning of "Tagel Nafshi BeElokai," which is like "And Hashem will be my G‑d," as explained in Parshas Vayeitzei, and in the maamar beginning "Return, Israel, to Hashem your G‑d," and in the maamar on "On the Eighth Day of Atzeres" on "the Rock of my heart and my portion is Elokim forever."

This is the aspect and level of the Ten Days of Repentance, when all Israel merit the aspect of teshuvah, and thus are called "the poor of man"—as we say in all the confessions: "We have sinned, we have betrayed..."—we are poor in the aspect of man, the 248 positive commandments, the 248 limbs of the King, etc.

By yearning and desiring to return to Hashem from the depths of the heart, "in the Holy One of Israel they will rejoice"—the aspect of "for He is not a man," and "no man shall dwell there."

This is the concept of "the Holy King" that we say during the Ten Days of Repentance. This is the concept of "to the Holy One, Hashem, who is honored," which is said on Yom Kippur.

The meaning of "honored" is that from there, it is drawn into the aspect of Memale Kol Almin, to be "the whole earth is filled with His glory," as explained in the maamar on "For as the earth brings forth its growth," etc. This is the concept of "Tagel Nafshi BeElokai," as explained above.

It was explained above that joy above causes humility—to draw down the Infinite Light, Sovev Kol Almin, into the soul of man to be in the aspect of Memale Kol Almin, etc. According to this, gilah, which is a deeper and more inner joy, from the inner supernal delight that is higher than the supernal delight invested in mitzvos, also causes even greater humility and lowliness. This is the drawing down of the Thirteen Attributes of Mercy. As explained in Reishis Chochmah, Shaar HaAnavah, in the name of the Ramak, that the Thirteen Attributes of Mercy indicate humility, etc., at length.

This is a great and tremendous humility, to lower Himself down even to the place of sins, to "bear iniquity," and to elevate it so that darkness is transformed to light, etc. See more on this on the verse "And now, let the power be great." This is because the root of the Thirteen Attributes of Mercy is drawn from the inner supernal delight, as explained above.

This is "You are good, for Your mercies never end." "Good" is the aspect of "with You is the source of life, with You is forgiveness"—meaning what is with You, from there forgiveness is taken. This is through the drawing down of the Thirteen Attributes of Mercy, "bearing iniquity," etc.

See the maamar beginning "Return, Israel, until..." See also more about humility in the explanation of the saying in Parshas Pekudei (233) on "And behold, a man, his appearance..." at the end of the discourse, etc.)

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Summary

This maamar teaches that Rosh Hashanah is a time of hidden, inner joy (gilah), while Sukkos is the revelation of that joy (simchah). Through mitzvos and the shofar, we draw down both inner and encompassing Divine light, transforming ourselves and the world with G‑dly vitality and humility.