006 —כי כארץ

Ki KaAretz Totzi Tzmacha U'KeGinah Zerueha Tatzmiach Ken Ado-nai Havayah Yatzmiach Tzedakah U'Tehillah etc. ("For as the earth brings forth its growth, and as a garden causes its seeds to sprout, so will the L‑rd G‑d cause righteousness and praise to spring up before all the nations").^[5]

(See Zohar Terumah 166b).

All the prophets only prophesied about the reward for mitzvos regarding the enjoyment of their fruits in this world—material reward in the days of Moshiach. But the spiritual reward inherent in each mitzvah itself—"the reward of a mitzvah is the mitzvah"—about this it is said: "No eye has seen...". See also what is written on the verse: "Menoras Zahav". The prophets did not speak of this at all. This will be revealed in the future at the resurrection of the dead.

Nevertheless, this spiritual reward exists in a hidden state within every Jewish soul in the aspect of avodah even now when performing mitzvos, and on Rosh Hashanah and Yom Kippur, it is revealed from concealment. About this it is said: "So will the L‑rd G‑d cause righteousness and praise to spring forth etc."

To understand this matter: During the Ten Days of Teshuvah we say "HaMelech HaKadosh" (the Holy King), and at first glance, this seems puzzling. On Rosh Hashanah, when the King sits on the throne of judgment and mercy, we say "HaMelech HaKadosh". But why do we continue to say it during the Ten Days of Teshuvah after Rosh Hashanah? And what is the connection between "King" and "Holy"—for holiness and kingship are distinct concepts?

This will be understood by first explaining the descent of souls into this world, which is a descent for the sake of ascent, accomplished through the performance of mitzvos: "Who has sanctified us with His commandments etc."

It is known that "Yisrael arose in [G‑d's] thought." That is, angels are drawn from the level of the supernal speech, as it is written: "And by the breath of His mouth all their hosts." But souls are drawn from a higher level, namely, from supernal thought.

The difference between them is like the analogy below: Speech comes from the breath of the heart, which becomes sound and speech through the windpipe, and the breath and sound are drawn from the physical body. (See Iggeres HaKodesh, "Vaya'as Dovid" there.) Speech also goes out and spreads into the air of the world, becoming separate from the person's essence.

By contrast, thought is united with the intellect; it is an extension of the intellect, not a physical extension. It does not become separate from the person's essence; rather, it is united with his being, for speech goes out to another, but not thought.

Similarly, above, the superiority of souls over angels and all other creations is that all were created through the ten utterances. As our sages said: "Va'of ya'ofef"—the bird refers to Michael, etc. (which is like a physical extension, as is known that angels originate from the external aspect of the vessels, which are like a body, while souls are from the inner aspect).

But "Yisrael arose in thought"—before speech came into the ten utterances. That is, "Bereishis"—for the sake of Yisrael, who are called "Reishis" (first), because they arose in thought, and therefore they also preceded the ten utterances. Since this is so, that even before their descent into this world, they arose in supernal thought, above the level of angels, etc., we must understand: What is the meaning of descent for the sake of ascent—what is the further ascent? (See also the discourse: "Vesamti Kadkod").

The explanation is that it is written: "And you shall be holy men to Me," and "Yisrael is holy to the L‑rd." Our sages said on the verse: "You shall be holy"—could it mean like Me? The verse says: "For I am holy"—My holiness is above yours. Why would one think to be like Me, that the verse needs to clarify that My holiness is above yours?

The explanation is that there is the level of "Kodesh" (holy) and the level of "Kadosh" (holy with a vav). "Kadosh" means that which is separated from the chain of worlds, and no thought can grasp it at all. But "Kadosh" with a vav is an extension, a radiance drawn from the supernal "Kodesh" that is separated from the worlds, to be drawn and clothed within the worlds. The essence of the supernal "Kodesh" cannot be grasped or clothed within the worlds, for the worlds cannot contain this level of "Kodesh" itself. As it is said: "Kodesh is a word unto itself" (Zohar Emor 94b). If this level were revealed, the worlds would be completely nullified. Only a contracted radiance is drawn from "Kodesh" to be clothed within the worlds.

This is the level of "Kadosh" with a vav—the vav represents drawing down. This is why the angels say "Kadosh" three times, representing three levels of drawing from the supernal "Kodesh," descending from level to level, until after these three levels it is drawn into the level of "Havayah Tzevaos," to bring about the hosts of the upper worlds, thousands upon thousands, etc.

These three levels are: first, the light descends from "Kodesh" and is clothed in thought; then from thought to emotions, and from emotions to speech, until it brings about the hosts of the upper worlds, whose existence is from speech. As it is written: "And by the breath of His mouth all their hosts." (See the discourse: "Rani Vesimchi").

In truth, there is no comparison between the radiance and the essence of the supernal "Kodesh," just as there is no comparison between the ray of the sun and the sun itself, and the ray does not affect the sun at all. As it is written: "I, Havayah, have not changed."

The souls of Israel, by fulfilling mitzvos in this world within physical bodies, are elevated to the level of the supernal "Kodesh," which is above the level of "Kadosh" with a vav. This is: "And you shall be holy men to Me"—truly holy men. (See the discourse: "Shabbos Shabbason"). As it is written in Zohar Mishpatim (121a).

This is why we say: "Who has sanctified us with His commandments"—meaning with the level of "Kodesh" itself. This is achieved specifically through mitzvos, which are the supernal will, above wisdom. As in the concept: "Be silent, so it arose in thought."

The 613 mitzvos of the Torah together with the seven rabbinic mitzvos total 620 pillars of light, for they are in the aspect of the supernal crown (kesser), which is above, like a crown and surrounds from above, the level of "Kodesh," transcendent. Through this: "Who has sanctified us with His commandments, etc."

Our sages said: "In the future, the righteous will have 'Kadosh' said before them"—for the saying of "Kadosh" with a vav draws down a radiance from the supernal "Kodesh" into the worlds, which is the level of "Kadosh." Therefore, in the future, the righteous will be elevated to the level of the supernal "Kodesh," as it is said: "You shall be holy," and "You shall be holy men to Me," etc.—therefore, "Kadosh" will be said before them, to draw down from them a radiance, the aspect of vav, which is "Kadosh," etc.

This is: "And you shall do all My commandments and be holy"—the mitzvos bring about holiness as above. "Holy to your G‑d"—meaning they will be bound up in the bundle of life with the L‑rd, as it is written: "Rejoice, O righteous, in the L‑rd."

The revelation of this level will be in the future, about which it is said: "No eye has seen..." and now it is concealed within the act of the mitzvah. However, a bit of this revelation shines to the soul in avodah, a radiance from this holiness. (See Parshas Re'eh on the verse: "And you shall keep His commandments," and on the verse: "And Moshe spoke to the heads of the tribes," and elsewhere.)

This is the meaning of the blessing on mitzvos: "Who has sanctified us with His commandments." The meaning of "Baruch" is that it should be drawn from the Essence of the Infinite to be revealed and manifest until it is "You"—directly. This drawing is through the Name Havayah, and "King of the world"—for the attribute of kingship is the source of the worlds and is clothed in time and space. As it is said: "King, reigned, will reign," "Your kingship is kingship over all worlds," "generation to generation," etc.

Therefore, through accepting the yoke of Heaven, this revelation is drawn into the soul, to be: "Who has sanctified us with His commandments, etc." This is to be in the soul the level of great love, called "holiness," which receives from "Kodesh," the aspect of sovev kol almin. (See Parshas Shelach on the verse: "The gatherer of sticks," and see Zohar, Parshas Emor 93a, regarding "Kodesh, Kadosh, Kedushah.")

Regarding the blessing on mitzvos, our sages said: "It must precede the act." The word "over" means to precede, and also means to surround, as in "over la-socher"—to go around. This means that first, a surrounding light is drawn, to surround the act of the mitzvah, for mitzvos are clothed in physical things, like a tallis or tefillin. To draw the light of the supernal "Kodesh" to dwell in a physical thing, one must first prepare by reciting the blessing, which draws a surrounding light upon the act of the mitzvah.

This is the meaning of "to precede"—to first draw a surrounding light to the act, from the head of all levels, to be "Baruch" and drawn into "King of the world," and then afterward, one can draw the revelation of the supernal "Kodesh" also into the inner aspect, through the act of the mitzvah.

(See more about the blessing on mitzvos in the discourse: "Va'eschanan El," and the explanation on the verse: "Eleh Masei." Also see the discourse: "LeSusasi Birkvei Paroh" in Shir HaShirim.)

With this, we can understand the descent of the soul as being for the sake of ascent. Even though initially souls arose in thought, the ascent is to a level far above thought, namely, the supernal "Kodesh," which is separated from all the chain of worlds. By contrast, thought only receives a radiance from "Kadosh" with a vav. (See the discourse: "Vesamti Kadkod.")

2) Regarding the revelation brought about by the performance of mitzvos, it is said: "For as the earth brings forth its growth, and as a garden causes its seeds to sprout." To understand how through the physical act of mitzvos one is elevated to the level of the supernal "Kodesh," above the chain of worlds, etc.

It is said about mitzvos the language of sowing: "Sow for yourselves for righteousness," "He who sows righteousness brings forth salvation." Just as we see that from a seed sown in the earth grows a fruit tree, and the fruit has a good taste and pleasure that was not present at all in the seed, for the seed has no taste at all. How then does such fine fruit grow from it?

The explanation is that the main growth comes from the power of growth in the earth from the six days of creation^[6], from the utterance: "Let the earth sprout vegetation," "and trees bearing fruit," etc.—this utterance is invested in the power of growth in the earth, which is a Divine power (the aspect of malchus of malchus in the ten sefirot of Asiyah, etc.), to create something from nothing, to bring forth all kinds of growth with different tastes, etc.

Nevertheless, sowing and planting the seed is necessary, for blessing only rests where there is a vessel below to contain it. As is known from the Zohar: "Blessing does not rest in an empty place," etc.—therefore, the seed is sown to be a vessel for the light and flow of the power of growth. (Grass and fruit that grow on their own without sowing are not as fine. See further.)

This is because the seed decays in the earth and all its power is absorbed into the power of growth. Therefore, the light and revelation from the power of growth, which is from the utterance: "Let the earth sprout," etc., is drawn to bring forth the tree, etc.

Similarly, above, we can understand how from the act of a mitzvah, which is clothed in physical matters, there is a "growth"—a revelation of the supernal "Kodesh." The mitzvos are like seeds sown in the supernal earth. (See more about the meaning of "supernal earth" on the verse: "There shall not be a miscarrying or barren one in your land," and on the verse: "Those who come, Yaakov shall take root," and in Iggeres HaKodesh, "Zore'a Tzedakos.") The beginning is rooted in the end. That is, in the supernal earth, which is called "earth," the end of all levels is rooted in the very beginning, the supernal "Kodesh." This is the power of growth within it, to bring forth the revelation of supernal lights through the act of mitzvos. See the discourse: "Shabbos Shabbason Hu," regarding "I am like a fresh cypress."

Just as the power of growth in the physical earth brings forth all kinds of delights with good taste and pleasure, so too, from the power of growth in the supernal earth, all kinds of revelations of supernal delight are drawn, so that one will enjoy the revelation of the Infinite Light. This is a wondrous pleasure without end, for even about the pleasure in the lower Gan Eden it is said: "It is worth enduring all the suffering of Gehinnom," etc. How much more so the revelation that will be in the future. And just as the revelation of the power of growth in the physical earth comes only through sowing the seed, so too, the revelation of the power of the supernal earth comes specifically through the sowing of mitzvah actions. (This is explained at length on the verse: "Those who come, Yaakov shall take root.")

This is: "For as the earth brings forth its growth, and as a garden causes its seeds to sprout"—the growth is far above the nature of the seed sown within it.

As for "its seeds to sprout"—"its seeds" in plural—the meaning is that there are two types of sowing:

The first is the sowing of the act of the mitzvah itself, from which the revelation of light and radiance in the lower Gan Eden grows. (See more about the lower Gan Eden on the verse: "And now, let the power be great," and on the verse: "And He spoke in the Sinai desert," etc.)

The second is a more spiritual sowing, which is the intention in mitzvos, for all mitzvos require intention. The intention is in the heart and mind, which is more spiritual than the act of the mitzvah, for the main intention is to cleave to Him through this mitzvah.

Similarly, in negative commandments, the intention is not to be separated from His unity and oneness, as it is written: "And you shall not stray after your hearts..."—like a harlot forbidden to her husband, so too, one cannot receive from the supernal "Kodesh."

From the intention in mitzvos, the light in the upper Gan Eden is drawn and grows. This is: "And as a garden causes its seeds to sprout"—it does not say "its seed" but "its seeds," referring to these two types of sowing. See Tanya, chapter 38.

"For as the earth brings forth its growth"—this is the third level, the growth that sprouts without any sowing at all, like grasses that grow on their own, and like wild fruits such as apples in the forest that grow on their own without sowing. However, the fruits that come through sowing and planting are far superior to those that grow on their own.

The analogy is that this third level refers to mitzvos performed without any intention to cleave to Him, as it is said: "And their fear of Me is a commandment of men learned by rote"—as if there is no sowing at all. Nevertheless, "the earth brings forth its growth"—through the hidden love within a person. Even though it is completely concealed, since at least there is hidden love, "the earth brings forth its growth."

Still, this is not at all comparable to "as a garden causes its seeds to sprout"—which refers to mitzvos performed with intention. (See Zohar Terumah 166b on "as a garden causes its seeds," and on "Or Zaru'a," etc. See also Parshas Vayigash on "Vayilkot Yosef," and Shir HaShirim on "Shishim Heimah Malchot," and Sefer HaChinuch, siman 321.)

This is as explained above regarding the blessing on mitzvos preceding their performance, that in order for the arousal from below of the mitzvah act to awaken a revelation from above, this is the meaning of the blessing: "Baruch Atah..." As it is written in Zohar I, 122a, on the verse: "A king is served in the field"^[8]—"Who is king? This is the Holy One, blessed be He, who is joined to the field when He is served. What is the field? The field that the L‑rd has blessed"^[9]. That is, "the field that the L‑rd has blessed" refers to the blessing on mitzvos, which is a supernal drawing from above to reveal the power of growth in the supernal earth to bring forth salvations through the act of the mitzvah, in great abundance, as explained elsewhere on the verse: "May the L‑rd bless you" in Parshas Naso^[10].

3) "For as the earth brings forth its growth, and as a garden causes its seeds to sprout"—this is the growth that comes from mitzvah actions and intentions throughout the year, when Israel accumulates Torah and mitzvos. "So will the L‑rd G‑d cause righteousness and praise to spring forth"—this is the growth and revelation of the supernal light on Rosh Hashanah, Yom Kippur, and the Ten Days of Teshuvah. As it is written in Zohar Terumah 177a: At this time, "Ado-nai Havayah, You have begun..."—these two names are revealed on Rosh Hashanah and Yom Kippur, which is to bring forth righteousness and praise, etc.

This will be understood by first explaining the concept of baalei teshuvah (penitents). All the above applies when a person turns from evil and does good, which is the sowing: "He who sows righteousness," etc. Similarly, all mitzvos of the Torah are generally called "tzedakah" (righteousness), as it is written: "And it will be righteousness for us if we observe to do all this commandment," etc. (See Parshas Beshalach, discourse: "Ashirah," for more on this.) These are the sowing to bring about salvation.

Similarly, fulfilling negative commandments is called sowing, as it is written: "In a land not sown"—the "not" refers to refraining from sin, which is also a form of sowing in the supernal earth, like those who perform mitzvos, etc.

But when a person sins, G‑d forbid, and neglects a positive commandment, he is called a sinner—meaning a lack or absence of the above sowing. All the more so if he transgresses a negative commandment, which is called "avon"—from the word "avah darko," meaning distortion and a crooked path, which draws sustenance to the external forces, as it is written: "Those who rebel against Me"—in the body of the King, etc.

About this it is said: "He found him in a desert land"—a place not fit for sowing at all, as it is written: "It shall not be sown, nor shall it sprout, nor shall any grass grow there," etc. (See more about the desert in the discourses: "Ani LeDodi" and "KeNesher Ya'ir.")

Nevertheless, there is a remedy for this too, through the revelation of the thirteen attributes of mercy, by means of teshuvah, especially during the Ten Days of Teshuvah, which is the main time for accepting penitents, as it is written: "Seek the L‑rd while He may be found," etc.

During the Ten Days of Teshuvah, the thirteen attributes of mercy are revealed, as it is written: "And Havayah passed before him and proclaimed"—"And He passed" means it is drawn from Himself, from above, solely as an arousal from above. Throughout the year, the revelation of light comes only as an arousal from above that is awakened by an arousal from below. But during the Ten Days of Teshuvah, it is drawn as an arousal from above on its own. This is: "And Havayah passed before him."

"Long-suffering"—the extension of the Divine countenance, which is drawn down even to the place of sins and transgressions, to be "forgiving iniquity"—to fill all the defects caused by neglecting positive and negative commandments, etc. As it is written: "Before Havayah you shall be purified."

For all mitzvos are called "mitzvos Havayah" (as explained above on the verse: "For this commandment..."), but about Yom Kippur it is said: "And to the holy one of Havayah is honor"—meaning it is the level of "Kadosh," separated and exalted above the Name Havayah, which is the meaning of "before Havayah."

The explanation of these matters: It is understood by first explaining the concept of "HaMelech HaKadosh" that we say during the Ten Days of Teshuvah. It is known that the root of Rosh Hashanah is the building of the attribute of His kingship. As our sages said: "Say before Me verses of kingship so that you will make Me King over you," etc.

The reason this is on Rosh Hashanah specifically is because on the 25th of Elul the world was created, and on the sixth day, Adam was created, which is Rosh Hashanah.

On the day Adam was created, the revelation of the attribute of kingship began, for kingship only applies to people, who accept His sovereignty. As it is said: "And His kingship they accepted upon themselves willingly," etc. But regarding animals and beasts, which were created before Adam, there is no concept of kingship. Adam then recited the song of the sixth day: "Havayah reigns, He is clothed in majesty," etc., for on that day He became King and donned the garments of kingship.

Therefore, every year, when this is renewed, on Rosh Hashanah the attribute of kingship is drawn from its source, just as it was on that day at the beginning of creation.

This is the concept of what arose in the primordial thought: "I will reign"—meaning this is the will that arose in the primordial thought of the Essence of the Emanator to be King over a separate people. This will to be King is the source for the existence of this attribute of kingship, to be a contraction and concealment so that there can be the existence of something separate. (That there will be something separate in its own knowledge, meaning in the knowledge of the created being, which imagines itself to be something separate, etc.) So that the Emanator will be King over a people.

This contraction exists only for us, but before Him, all is as nothing, just as before creation, and there is truly nothing outside of Him: "I, Havayah, have not changed," and just as before the world was created, etc. If so, there is nothing outside of Him, so over whom does He reign? Only because, due to the contraction, there is the existence of something separate in our knowledge, even though before Him all is as nothing—nevertheless, kingship applies over a people, for they are something separate in their own knowledge, etc.

Therefore, each year, it is necessary to first draw down the will to reign. This is the drawing from the above-mentioned level: "I will reign," etc. This drawing is the concept of kingship that we mention on Rosh Hashanah. As our sages said: "Say before Me verses of kingship so that you will make Me King over you"—by this, we arouse and draw down the will of "I will reign."

This is why we say on Rosh Hashanah: "HaMelech HaKadosh"—for "King" alone is all year, meaning the attribute of kingship as it spreads into the worlds, as it is written: "Your kingship is kingship over all worlds," "His kingship rules over all." But the source of kingship, the drawing of the thought: "I will reign," is called "HaMelech HaKadosh," which is still separated and exalted above spreading into the worlds, and there is nothing besides Him, only that it arose in His will to be King, etc.

(This is like the concept: "At the beginning of the king's domain," etc. See Zohar III, Pinchas 256b, "the place from which it is decreed, which is Ein Sof," etc. See Tikkunei Zohar, Tikkun 10, on "Where is the place of His glory," etc. See also Zohar III, Pinchas 255b, on "Show me Your glory," etc. See elsewhere on the verse: "But as I live, all the earth shall be filled with the glory,"—glory is the thought of "I will reign," which is also a garment, as it is written: "Havayah reigns, He is clothed in majesty." The drawing of this thought is like the power of thought, etc. Similarly, in Zohar, Parshas Noach 65a, there are several levels called supernal thought, etc. Just as in a person, the power of thought is the source of thought, etc. This is called "the place of His glory"—meaning the source and root of thought, etc. It is the level of "Ayeh," the level of Ein Sof.)

This is: "the place from which it is decreed, which is Ein Sof," and this is what our sages said: "Before the world was created, there was only Him and His Name alone"—"His Name" is the concept of "Where is the place of His glory," and from there comes the level of "I will reign." This is the level of "HaMelech HaKadosh," which is the level of "My holiness is above yours," as will be explained. See the discourse: "Kol Dodi" on "Your kingship is kingship over all worlds."

Therefore, we say "HaMelech HaKadosh" throughout the Ten Days of Teshuvah, for during these days, each day we draw from the Essence of the Emanator the will for kingship. (The ten days correspond to the ten sefirot of malchus, with each day drawing a different aspect, as explained in Pri Etz Chaim.)

The level of "HaMelech HaKadosh" is "My holiness is above yours," meaning this drawing is from above, higher than what is drawn through mitzvos. Although through mitzvos we draw from the supernal "Kodesh" itself, nevertheless, our sages said: "You shall be holy—could it mean like Me?"—meaning there is an arousal from above higher than what is drawn through the arousal from below of mitzvah actions, which does not reach there at all.

(Only through teshuvah: "Out of the depths," etc., as will be explained. Also, through Torah, this arousal from above is drawn, as it is written: on the verse "Va'eschanan," etc. From this, we understand what is explained elsewhere in Parshas Bereishis, discourse: "Tze'enah U'Re'enah"—that teshuvah is called a remedy, as is Torah, for they preceded the world, etc.)

This revelation is primarily from above, higher than arousal from below. As it is written: "And Havayah passed before him and proclaimed," etc. This is called: "My holiness is above yours." Through this drawing, all the defects caused by sins and transgressions, which reach the level of the supernal "Kodesh," the source of the light of mitzvos, are repaired. But when it is drawn from "My holiness is above yours," all the deficiencies in the supernal "Kodesh" are filled and repaired.

This is the level and degree of baalei teshuvah, which is higher than complete tzaddikim, for complete tzaddikim draw from "Kodesh." Therefore, "Kadosh" is said before them. But the greatness of teshuvah is that it draws from "My holiness is above yours." Therefore, we say "HaMelech HaKadosh" throughout the Ten Days of Teshuvah.

4) This is: "For as the earth... and as a garden..."—the upper and lower Gan Eden bring forth the revelation of the radiance of the Shechinah through the arousal from below and the sowing of mitzvah actions. This growth is the revelation from the supernal "Kodesh": "Who has sanctified us with His commandments," etc. "So will the L‑rd G‑d"—these two names are revealed on Rosh Hashanah and Yom Kippur. The Name Ado-nai is the aspect of Rosh Hashanah, for it is the aspect of "that you make Me King over you"—the law of the kingdom is law, the letters of Ado-nai, etc. The Name Havayah with the vowels of Elokim is the aspect of Yom Kippur, which brings forth a higher revelation from above, the level of "My holiness is above yours."

About this it is said: "Ado-nai Havayah, You have begun..." See Parshas Va'eschanan on the verse: "You have begun..." See Parshas Shelach, discourse: "And now, let the power of Ado-nai be great, forgiving iniquity," etc.

(See the explanation on the verse: "Basi LeGani," about "I have gathered my myrrh." See Parshas Shelach 159a and the Ramaz there, regarding the three worlds that the Holy One, blessed be He, has, corresponding to the upper and lower Gan Eden, etc. See Parshas Bo 35a regarding sowing in the garden, and what is brought in Makom Kadosh in the name of the RaShaSh.)

It can also be said that this revelation is related to Rosh Hashanah and Yom Kippur, for it is written: "And the L‑rd G‑d planted a garden in Eden from the beginning." "L‑rd G‑d" is the full name. See Bereishis Rabbah 15, and Zohar III, Naso 138b. "And He placed there the man whom He had formed"—this was on Rosh Hashanah, the day Adam was created. This is the meaning of: "As You gladdened Your creation in Gan Eden from the beginning," and it is explained elsewhere that "from the beginning" means without arousal from below, but because He desires kindness. See Gemara Pesachim 54a regarding "from the beginning." See also the discourse: "Re'eh Anochi Noten." Therefore, every Rosh Hashanah, this level is aroused to be: "And as a garden causes its seeds... so..." See the discourse: "Ki Ka'asher HaShamayim HaChadashim."

The meaning of "He will cause righteousness to spring forth" is that tzedakah is the aspect of the Name Ado-nai, Aleph-Dalet, which is judgment, and the judgment is sweetened by the Aleph, the supernal wonder. This is also the meaning of tzedakah, "the righteousness of the L‑rd"—for tzedek is judgment, and when judgment is sweetened by the five kindnesses, it is called tzedakah. As it is written in Zohar Bechukosai 113b, see also Ramaz and Idra Rabba 291b, 292a. About this it is said: "Righteousness fills Your right hand." See elsewhere on the verse: "But the L‑rd your G‑d did not want to listen to Bilaam," etc.

The idea is that "the L‑rd is righteous in all His ways," and "the L‑rd loves righteousness." "Righteous" means the one who does tzedakah. Just as physical tzedakah is given to the poor to revive the spirit of the lowly, so too, the Holy One, blessed be He, in His glory and essence, does tzedakah to revive the spirit of the lowly, which are all the worlds, for before Him all is as nothing, etc.

This drawing is primarily on Rosh Hashanah. For on Rosh Hashanah, Divine light and flow is also drawn to each person in Torah and avodah for the entire year. As is known from the verse: "For it is a statute for Israel, a judgment for the G‑d of Yaakov." Although it is called "judgment"—that a person is judged regarding how much Divine revelation will be drawn into his soul, and the manner of judgment depends on a person's deeds in the previous year, etc.—nevertheless, "judgment is mercy." As it is written in Idra Rabba. So too in Midrash Esther on the verse: "In the days of Achashverosh," on "He is the L‑rd our G‑d; His judgments are in all the earth"—that His attribute of mercy is forever. This means that mercy sweetens judgment. See Zohar Vayikra 15a-b, and Parshas Emor 100a, and Parshas Lech Lecha 87a, on "Malki Tzedek, King of Shalem," etc.

This is: "To You, O L‑rd, is righteousness, and to us shame of face." This refers to the influence to baalei teshuvah, for through sins and transgressions, one lacks the garments made from Torah and mitzvos, which is: "to us shame of face."

For we say: "And give us understanding... to do and to fulfill... and thus we will not be ashamed," etc. But when one sins, it is: "to us shame of face." As it is written in Zohar Emor 89b.

However, through teshuvah, which is also the aspect of "shame of face," as in "fear of shame," to be ashamed before the Infinite Light, as explained in Tanya, chapter 43, and in the note to Tikkun Chatzos. Through this: "To You, O L‑rd, is righteousness"—to fill all the defects through the thirteen attributes of mercy, etc. See the discourse: "Vesamti Kadkod" on "the sun of righteousness."

The concept of "praise" is drawn from the Name Havayah with the vowels of Elokim, which is the aspect of Yom Kippur. "Praise" means both praise and illumination, as in "His lamp shone," etc.—a radiance in the aspect of revelation. Both are true, for one comes from the other, as it is written: "Let every soul praise G‑d"—by arranging the praises of the Creator, which is the purpose of Pesukei D'Zimra, one draws Divine illumination upon his soul.

Through this illumination, the darkness of the animal soul, which conceals, is also pushed away. Therefore, the praises "Halleluyah"—Pesukei D'Zimra—are called so, from the word "zemer aritzim"—to cut down and remove the klipos that conceal, etc. This is: "The exaltation of G‑d is in their throats and a double-edged sword in their hands, to execute vengeance upon the nations"—through the exaltation of G‑d in their throats, which is the aspect of "Let every soul praise G‑d," one draws: "a double-edged sword," etc., to remove the darkness of the animal soul.

On Yom Kippur, which is the aspect of "He will atone for you to purify you," it is said: "Havayah will cause praise to spring forth"—this is in the soul, against all the nations. Through this illumination, two things happen: first, the revelation in the Divine soul, so that it comes to the level of "Let every soul praise." See the discourse: "Shir HaShirim" on "Let them praise His holy Name." Second, through this, the darkness of the animal soul is pushed away. Therefore, it is said: the Name Havayah with the vowels of Elokim, for this name brings forth this praise. For the revelation is through the Name Havayah, and through the vowels of Elokim, it pushes away the darkness and removes the evil spirit.

Also, in general, there are two obstacles: one comes from the chesed of klipah, which is coldness that prevents exertion in doing good; the other from the gevurah of klipah, which is heat that causes forbidden desires, etc. All specific desires and obstacles come from these two things. Through the Name Havayah with the vowels of Elokim, which is the supernal chesed and gevurah of holiness, these two obstacles are cut down. Therefore, on Yom Kippur, we say seven times: "Havayah is the Elokim," for the light and revelation of Yom Kippur is from the Name Havayah with the vowels of Elokim.

Alternatively, regarding "For as the earth..."—see what is written on the verse: "And this is the commandment that the L‑rd commanded to do in the land, Hear O Israel," etc. From this, we can further explain "For as the earth... so..."—just as the growth in Shema is "with all your might," so too, on Rosh Hashanah and Yom Kippur, there is a growth, an ascent of teshuvah from a higher level. For there are many levels in the supernal will: "with all your might," as explained on the verse: "Ha'azinu HaShamayim."

The simple meaning is that the verse connects the two: "For as the earth... and as a garden... so will the L‑rd..."—the growth on Rosh Hashanah and Yom Kippur is according to the sowing at first, in the fulfillment of Torah and mitzvos throughout the year. As it is written: "A judgment for the G‑d of Yaakov," etc. Even in teshuvah, this is the case.

For even though a higher arousal from above is drawn, beyond the holiness drawn through mitzvah actions throughout the year, nevertheless, this drawing and revelation is according to the perfection achieved through Torah and mitzvos throughout the year. See elsewhere on the verse: "Open for Me," etc.

This is: "So will the L‑rd G‑d cause to spring forth"—through lower teshuvah, which is the aspect of the Name Ado-nai, and through higher teshuvah, which is the aspect of the Name Havayah with the vowels of Elokim. These are the inner aspects of the lower and upper land. For there are ten levels of holiness in the land, up to the Holy of Holies, the innermost of the ten levels, from which forgiveness for sins is brought forth. It is called "the good mountain and the Lebanon"—which whitens sins, as explained in Bereishis Rabbah, Parshas Vayikra.

This is why in Parshas Emor it is written: "Shabbos Shabbason hu lachem"—in masculine form. In Parshas Acharei, it is written: "Shabbos Shabbason hi lachem"—in feminine form. This is like: "If a man sows first, she bears a female"—meaning when the drawing is solely from above, when there is no perfection in the arousal from below. About this it is said in Parshas Acharei: "Shabbos Shabbason hi lachem," etc.

"A statute forever"—nevertheless, this revelation from above is in the aspect of "a statute forever"—even when the generation is not so worthy, but then it is "Shabbos Shabbason" in feminine form.

By contrast, in Parshas Emor it is written: "Shabbos Shabbason hu lachem"—because it is said: "And you shall afflict your souls on the ninth," etc.—meaning the arousal from below is complete during the Ten Days of Teshuvah, and through this, a male is born, etc.

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Summary

The Alter Rebbe teaches that mitzvos are like seeds sown in the earth, producing spiritual growth and Divine revelation. Through both action and intention in mitzvos, especially during the High Holidays, one draws down G‑dliness, culminating in the ultimate revelation through teshuvah.