008 —ביאור

Biyur al pi Ki KaAretz, to understand the root of the above matters.

First, we must understand the general concept of Rosh Hashanah, Yom Kippur, and the Ten Days of Teshuvah, which is a time for rectification—to repair the damage caused by sins and transgressions. As our Sages said on the verse: "Seek Hashem when He is found"—these are the ten days between Rosh Hashanah and Yom Kippur. And it is explicit in the Torah: "For on this day He will atone..." To understand how this rectification works (see also the discourse on: "Blow the shofar at the new moon").

The idea is that on Rosh Hashanah, there is a rebuilding of the Nukvah, which is Malchus of Atzilus. As it says: "And Hashem Elokim built the rib..."—meaning, by way of analogy, when a house is damaged in its middle or lower part, in order to repair that damage, it is necessary to rebuild the entire house from its foundation to its roof. Through this renewal, the damaged area is strengthened and repaired.

The analogy is that sins and transgressions cause a deficiency and damage above, in the ten sefirot of Atzilus. For the thirty vessels of Zeir Anpin and Nukvah of Atzilus become the soul for Beriah, Yetzirah, and Asiyah: the ten inner vessels in Beriah, the intermediate in Yetzirah, and the outer in Asiyah. Thus, even one who has only a nefesh of Asiyah, his sin causes a blemish even in Atzilus, specifically in the ten outer vessels of Atzilus that are enclothed in Asiyah. This is what is meant by "those who sin against Me"—in the body of the King. See Zohar Parshas Tazria and Eitz Chaim on the topic of negaim.

The solution to repair this is, by analogy, to rebuild the house anew. This is the concept of Rosh Hashanah: "This day is the beginning of Your works"—the building of Malchus. And so, above, up to the highest levels, everything is rebuilt anew, renewing the entire chain of creation from nothingness, from the Essence of the Emanator. Through this, all the blemishes that occurred in the lights and vessels of the ten sefirot of Atzilus, Beriah, Yetzirah, and Asiyah are filled, for "You are the completion of all..."

(See Zohar Balak (287a): "Go and guard your house..."—he compares the enclothing of Malchus in Beriah, Yetzirah, and Asiyah to a house. Malchus itself is also called a house, as is known. See elsewhere on the verse: "A song for the dedication of the house," and there. See also Eitz Chaim, Shaar 41, on the verse: "When you build a new house...")

It can be said, as our Sages said: "Do not read 'your children' but 'your builders'"—those who are involved in building the world. But one who sinned and damaged this building, as above, about him it is said: "When you build a new house"—he must rebuild the house anew. This is through teshuvah from the depths of the heart: "And you shall make a guardrail"—like the teshuvah of a fence, which is a protection so that one should not fall, G‑d forbid. As it says: "And she shall shave her head..."

Vehinei, to understand the explanation of the above matter. It is necessary to preface the concept of the descent of souls being for the sake of ascent. This is through "Who has sanctified us with His commandments," and as it says: "You shall be holy"—could it be like Me, etc.

The root of the souls of Israel is drawn from the level of Chochmah of Atzilus, called the intellect of Abba. As it says: "You are children to Hashem," "My firstborn son is Israel"—and a son is drawn from the spiritual drop in the father's brain. (See Tanya, part 1, chapters 2 and 18.) This is the meaning of "Bereishis"—for the sake of Israel, who are called "Reishis" (the beginning). For Chochmah is called "Reishis," and this is called "they arose in thought."

This is also what is said regarding Rabbi Akiva (Menachos 29b): Moshe Rabbeinu asked the Holy One, blessed be He, "Is this the Torah and this its reward?" and He answered: "Be silent, for so it arose in My thought." That is, in the concealed intellect, which is far above Chochmah of Atzilus.

[That is, through self-sacrifice, they arise in the supernal thought of the concealed intellect. See Zohar Parshas Noach (65a) that there are levels and grades, one higher than the next, called the supernal thought. (See also Pri Etz Chaim, Shaar Nefesh HaChaim, end of chapter 6.)]

The descent of souls into bodies is for the sake of ascent, meaning that through the aforementioned refinements, they ascend even higher, to the level of the light of Kesser, which is far above Chochmah. About this it is said: "And you shall be holy people to Me."

(For "holy" means the concealed intellect, which is the level of Kesser. The idea is that "kadosh" with a vav is only a radiance from Kesser to bring about Chochmah, for Abba (Chochmah) draws from the eighth mazal, which is the level of hair. Just as hair is only the surplus of the intellect and is incomparable to the essence of the intellect.

This is understood even more from what is known: sometimes it is implied that from hair, the external forces receive nourishment, and so our Sages said: "A woman's hair is ervah (nakedness)." See Idra (142a), and regarding Levites: "And they shall pass a razor," and in Yefas Toar: "And she shall shave her head." Sometimes, though, it is implied that holiness depends on hair, as it says regarding a nazir: "He shall be holy; he shall let the hair of his head grow." See Zohar Parshas Tazria (48b), and elsewhere.

But the idea is that our Sages said: "The mundane conversation of Torah scholars requires study"—meaning, their mundane conversation is like their 'leftovers,' but since they are Torah scholars, even in their leftovers there is wisdom. In contrast, the mundane conversation and leftovers of other people are just idle words.

Similarly, the level of hair is like leftovers, a drawing down with great contraction, not from the essence of the intellect, and is compared to mundane conversation, which is not the essence of intellect. Nevertheless, there is a level where hair is supreme holiness—the thirteen attributes of mercy are called the "rectifications of the beard." It is written: "The hair of His head is like clean wool"—because they are drawn from the supreme holiness, the level of Kesser: "He made darkness His hiding place"—the essence is not grasped at all, only after it is drawn down through contraction and hair, then Chochmah comes into being from the eighth mazal, as above.

This is the level of "kadosh," where the vav represents the points and hairs drawn from "kodesh," and therefore these hairs are wondrous holiness, for only through this contraction can there be any revelation. In contrast, what is above contraction, even the intellect of Chochmah cannot grasp.

But in the level of lower hair, our Sages said: "A woman's hair is ervah"—the external forces receive nourishment from her hair, as explained in Zohar Parshas Acharei (60b).

About this it is said: "Like a sheep before her shearers is silent..." For Malchus is the level of memale kol almin (filling all worlds), enclothed within the worlds. Therefore, when it is drawn from this level, enclothed in Beriah, Yetzirah, and Asiyah, through great contraction, like hair, there can also be nourishment for the external forces. See elsewhere on the verse: "And Korach took," and the discourse: "And I will be sanctified among the children of Israel."

From this, we understand that hair is incomparable to the intellect itself, for "a woman's hair is ervah," etc. But the intellect of Malchus itself, in Beriah, Yetzirah, and Asiyah, is the source of the life of the worlds of holiness, because it has already been drawn down with great contraction, so it is incomparable to the essence.

So too, we can understand regarding the hair of the thirteen rectifications of the beard, called "kadosh" with a vav—that they are also incomparable to the supreme holiness, which is the concealed intellect of Arich Anpin, from which the hair of the beard originates. Even though these hairs are tremendous and wondrous holiness, they are still incomparable to the essence of Kesser and the concealed intellect, as explained elsewhere that hair is only like vegetation in the desert, etc.

The souls have their root in Chochmah of Atzilus, which receives from the hair of the concealed intellect, and their ascent is to the supreme holiness above "kadosh." This is through Torah and mitzvos: the 613 mitzvos of the Torah and the seven of the Rabbis—620 pillars of light, meaning their root is in the supreme Kesser, from which the 620 pillars of light extend, and the pillar connects the roof with the ground, allowing one to ascend to the roof, etc.

About this it is said: "And you shall perform all My commandments and be holy," and it is said: "Could it be like Me?"—the verse says: "For I am holy—My holiness is above your holiness." That is, even though through mitzvos one reaches and ascends to the light of Kesser, still, "My holiness is above..."

But in truth, this too is not understood—what is the verse teaching us? Surely it is known that the level of Kesser is considered as nothing compared to the Essence of the Infinite, for He is called "the Performer of wonders"—meaning, Kesser, which is a supreme wonder, is considered like physical action to Him. So His holiness is infinitely above ours, even after the souls ascend to the supreme holiness of Kesser?

The idea is that it is known that the level of Malchus of Ein Sof becomes the Kesser for the emanated beings. In general, Kesser is an intermediary between the Essence of the Infinite and the emanated beings. The intermediary has a lower aspect from the Emanator (called Atik Yomin) and also a root of the emanated beings (called Arich Anpin), as explained at length in Eitz Chaim, Shaar 41.

The level of Atik Yomin, being the Infinite, is far above Arich Anpin, the root of the emanated beings, and therefore is called "Atik"—meaning "removed," as in "He moves mountains"—it is removed and separated from the emanated beings. Even though Atik Yomin is the lower aspect of the Infinite, it is still infinitely higher than the root of the emanated beings.

Through mitzvos, the ascent is to the level of Kesser, as above, and thus it says: "Could it be like Me?"—not literally like Me, but "like Me" means the light of the Infinite within Kesser, which is Atik Yomin, the lower aspect of the Emanator, as above, for Atik Yomin is part of Kesser.

Thus it says: "For I am holy..."—for through mitzvos, the ascent is to Arich Anpin, for the 613 mitzvos are drawn from the 613 pathways of the skull. This is the supreme holiness above "kadosh," as explained at length, but regarding Atik Yomin, it says: "My holiness is above..."

This is the concept of "HaMelech HaKadosh" that we say during the Ten Days of Teshuvah, which is the level of Malchus of Ein Sof, the holiness above our holiness. Therefore, this is the time of rectification to fill all the blemishes caused by sins and transgressions. Since this holiness revealed during the Ten Days of Teshuvah is the source of the holiness of mitzvos and far above it, it has the power to draw down the source of holiness anew and fill all deficiencies.

This is also the idea of the blessing on all mitzvos—to draw down the holiness of the mitzvos, which is the holiness of Kesser, from the level of Malchus of Ein Sof, which is the holiness above our holiness.

(See elsewhere on the verse: "Va'eschanan"—that the blessing on mitzvos is from an arousal from above that comes on its own, so that through an arousal from below, there is an arousal from above, as explained there.)

Therefore, it is understood that this is from the level of "My holiness..."—as explained elsewhere on the verse: "Could it be like Me? The verse says: My holiness is above your holiness"—that there is an arousal from above that is drawn through an arousal from below, which is drawn through the act of mitzvos, and there is an arousal from above that precedes the arousal from below, to elevate from below to above. This arousal from above is much greater than that which comes through arousal from below, which cannot reach it. About this it is said: "My holiness is above your holiness"—thus, the blessing on mitzvos, which is this arousal from above, has its root in "My holiness..."

This does not contradict what is said here, that "My holiness..." refers to Atik Yomin, Malchus of Ein Sof—for the root of this arousal from above is truly drawn from Atik Yomin, Malchus of Ein Sof. However, in the blessing on mitzvos, the drawing is only so that through it, there will be an arousal from below and then an arousal from above, as explained elsewhere on the verse: "To My horse..." regarding Shir HaShirim. But during the Ten Days of Teshuvah, when we say "HaMelech HaKadosh," there is a great revelation of this level, to fill all the blemishes that occurred in the arousal from below and the arousal from above that comes through arousal from below.

2) This is the concept of: "Ki KaAretz Totzi Tzemachah U'KeGanah Zerueha Tatzmiach" (^[13]). That is, the holiness drawn through mitzvos is called "planting," as it says: "He who sows righteousness brings forth salvation" (^[14]), for the sowing is the arousal from below and the sprouting is the arousal from above that comes through it. The analogy is that the earth and the garden bring forth, as it says: "And He placed him in Gan Eden to work it and to guard it" (^[15])—to work it refers to the 248 positive commandments, and to guard it refers to the 365 prohibitions (^[16]).

For we see that the seed and kernel are not comparable to the great growth that comes from them on their own, but this is through the power of growth in the earth from the ten utterances, from the utterance: "Let the earth sprout vegetation..." (^[17])—which is from Malchus of Malchus of Asiyah. This power of growth is a potential to bring forth all kinds of delight, taste, and food, and the seed sown is only the raising of mayin nukvin to draw from the potential of growth to bring forth that specific species according to the seed sown. This power in the earth is because the beginning is wedged in the end. As explained elsewhere (^[18]) on the verse: "And yet..."—it shows the power and ability in the element of earth to constantly bring forth something from nothing, etc.

Similarly, the act of mitzvos is the concept of "He who sows righteousness"—all acts of charity and all mitzvos, which are called tzedakah, are compared to sowing—the seed has no smell or taste at all, and so too, all mitzvos are enclothed in physical things. Nevertheless, they are the raising of mayin nukvin to the root of the souls of Israel, which is the supernal earth, Malchus of Atzilus, in which the mitzvos are sown.

Through this: "brings forth salvation"—the revelation of the Infinite Light. This is because in the supernal earth, there is this power to bring forth, for the beginning is wedged in the end—Malchus has its root in Kesser, which is the source of delights, and through each mitzvah, a revelation of supreme delight sprouts forth, especially as it is the source of that particular mitzvah.

(See this explained at length on the verse: "Yaakov shall take root," and on: "When you come into the land and the land shall rest..." and in Iggeres HaKodesh, discourse on "He who sows righteousness," etc.)

The meaning of "KeGanah Zerueha"—there are two plantings, which are the intention of the mitzvah and the act of the mitzvah itself. The intention of the mitzvah is the sowing to bring forth the revelation of supreme delight in the upper Gan Eden, where Binah shines, and from the mitzvah itself is the sowing to bring forth the revelation in the lower Gan Eden, where Malchus shines. See elsewhere on the difference between the lower and upper Gan Eden in the discourse: "And now, let the power of Hashem be great."

There is also a third aspect: "KaAretz Totzi Tzemachah"—this is through mitzvos performed by rote, without intention, as explained above.

So too, "Hashem Elokim will bring forth righteousness and praise"—this is the revelation on Rosh Hashanah and Yom Kippur, which is the level of "HaMelech HaKadosh," the holiness above our holiness.

This is as explained in Sifra D'Tzniusa in Zohar Terumah 177a: "At this time" (i.e., on Yom Kippur and Rosh Hashanah), "Hashem Elokim, You have begun to show Your servant Your greatness..." (^[19]). The meaning of "You have begun" is an arousal from above alone, as explained elsewhere on the verse "Va'eschanan." This is the level of "My holiness..." as above. For this arousal from above is like at the beginning of creation: "For He desires kindness" (^[20]). Therefore, this level is revealed on Rosh Hashanah, which is: "This day is the beginning of Your works, a remembrance of the first day" (^[21])—which is the level of "For He desires kindness," and so every Rosh Hashanah this revelation is awakened. This is: "At this time, You have begun..."

This is the concept of "Hashem Elokim"—for the name Adnus shines on Rosh Hashanah, for Rosh Hashanah is the building of Malchus, which is the name Adnus—"the law of the kingdom"—the letters of Adnus. The name Havayah with the vowels of Elokim is the level of Binah, which is Yom Kippur, the supernal mother, and therefore on Yom Kippur there is no eating or drinking, just as in the World to Come there is no eating or drinking, and the World to Come is from Binah.

About this it is said: "So Hashem Elokim will bring forth righteousness and praise"—these are the two names, Adnus and Havayah: "You have begun..." This is the concept of the thirteen attributes of mercy, as it is written: "And Hashem passed before him" (^[22])—meaning, He passes from above His face, from the level of Atik above Arich Anpin, and from there the thirteen attributes of mercy are drawn.

The main revelation is at Ne'ilah on Yom Kippur. The reason for this drawing and passing, that He passes above His face, is from the level of "For He desires kindness." On Rosh Hashanah, this revelation begins, which is the level of "the beginning of Your works." The meaning of "the beginning of Your works" is like "You have begun..." and it is completed at Ne'ilah on Yom Kippur.

Similarly, it is understood regarding the blessing on mitzvos, as our Sages said: "One blesses before performing them"—meaning, "before" is also as above on the verse: "And Hashem passed before him"—meaning, He passes from above the level of their performance, i.e., the mitzvah itself. That is, from the level of encompassing light, which is above the mitzvah itself, which is the inner light, the 248 limbs, etc. As above, the root of the blessing on mitzvos is also from the arousal from above of "You have begun..."

This is the concept of "HaMelech HaKadosh" that we say specifically during the Ten Days of Teshuvah. The meaning of "kadosh" with a vav is the drawing of the thirteen rectifications of the beard, which are yuds and vavs, the hairs are vavs and the light within the hair is yud, as explained in Likkutei Torah, beginning of Parshas Toldos.

But what we say: "HaMelech HaKadosh"—this means that the light is drawn in the thirteen rectifications of the beard (^[23]) from Malchus of Ein Sof, which is the level of Atik of Atzilus above Arich Anpin, and from there the light is drawn into the thirteen rectifications of the beard. This is "HaMelech HaKadosh." It is a drawing from the level of "My holiness above your holiness," as explained above.

(With this, it is answered: the mitzvos have their root in the skull of Arich Anpin, so how can the blemish caused by improper mitzvah performance be repaired by the revelation of the thirteen attributes of mercy, which are only a drawing in the level of hair, and hair is incomparable to the essence of the brain? The answer is as above: the light drawn and enclothed in them comes from Atik, which is above Arich Anpin.

In Mevo Shearim, Shaar 3, part 2, chapter 5: the inner aspect of the thirteen rectifications of the beard is drawn from the air, where the daas of Atik is revealed. See also Ramaz on Parshas Vayikra (15b) and Parshas Emor (94b) in the name of Likkutei Torah: there are two aspects in the beard: hair and the inner aspect, and this inner aspect is from Atik, and it shines at the time of favor, etc. See also Pardes, Shaar HaTzachtzachos, chapter 1 to the end of chapter 4, about the thirteen attributes of mercy.)

In any case, on Rosh Hashanah and Yom Kippur, when we say "HaMelech HaKadosh," we draw into the thirteen rectifications of the beard from "My holiness above your holiness"—therefore, it atones for the blemishes in the performance of mitzvos.

Alternatively, Torah and mitzvos themselves are in Zeir Anpin and Nukvah of Atzilus, as in "The heavens are My throne and the earth is My footstool" (^[24]), but their root is in the concealed intellect (^[25]) and the skull of Arich Anpin, and the thirteen attributes of mercy are the thirteen cavities of Arich Anpin itself, and the light drawn and enclothed in them is from Atik itself. See the explanation of the white garments of the Kohen Gadol on Yom Kippur in Parshas Acharei.

With this, we understand: Yom Kippur is called "Shabbos Shabbaton" (^[26])—which is above the level of Shabbos, as explained elsewhere at length in the discourse: "Haazinu HaShamayim..." Nevertheless, Yom Kippur is called "a holy convocation," and Shabbos is called "holy" itself—see Zohar Parshas Emor (94b).

But since the level of holiness of Yom Kippur is from "My holiness..." as above, therefore even the level of "holy convocation" in this aspect of the Holy of Holies is much higher than the essence of holiness alone. Just as with the thirteen attributes of mercy, even though they are in the thirteen rectifications of the beard, which are only hair and "kadosh" with a vav, nevertheless, they fill the blemishes that occurred in Torah and mitzvos, which are from the supreme holiness itself, because in them is drawn and enclothed the level of "My holiness..."—the level of Atik. Therefore, even though the drawing is only through hair and "kadosh" with a vav, it is higher than the holiness itself drawn through Torah and mitzvos. As it says: "He bears sin..."

This is also understood from the saying in Bereishis Rabbah, Parshas 60: "The conversation of the servants of the Patriarchs is more beautiful than the Torah of their descendants," as explained above that "conversation" is an analogy for the drawing in the level of hair and leftovers, and yet "the conversation..." is beautiful. This is because the Patriarchs have their root in Chesed, Gevurah, and Tiferes of Atik, as explained elsewhere on the verse: "If you walk in My statutes" regarding "On the other side of the river dwelled your fathers." See Ramaz on Parshas Emor (99b) regarding: "And He brought them out from the river..."—this is the root and source of the light drawn in the thirteen rectifications of the beard. Therefore, our Sages said: "Until Avraham, there was no old age..." in Gemara Bava Metzia 87a, and in Sanhedrin, Perek Chelek 107b, and in Bereishis Rabbah, Parshas Toldos.

Therefore, the first rectification of the thirteen rectifications of the beard is "El"—which is Chesed, the aspect of Avraham, as it says: "And kindness to Avraham." This is the concept: "The conversation..." is more beautiful than the Torah of their descendants, as above.

Similarly, it is explained elsewhere regarding the waving of the two loaves over the two lambs: that Chochmah and Binah draw from the mazalos of Arich Anpin, which is from the thirteen rectifications of the beard, and this is higher than what they clothe in the arms of Arich Anpin, which are Chesed and Gevurah, as explained there. See also the discourse on the first day of Rosh Hashanah that falls on Shabbos.

Also, our Sages said: "Three tasted in this world a taste of the World to Come: Avraham, Yitzchak, and Yaakov," as it says in Gemara Bava Basra 17a. See also the discourse: "Kol Dodi." The World to Come is called "the way of life" (^[27]), which is above "a mitzvah is a lamp and Torah is light," as it says in Gemara Berachos 5a and in Bereishis Rabbah, end of Parshas 9, and Shemos, Parshas 1.

The concept of "the way of life" is the inner aspect of Torah that will be revealed in the future. See elsewhere on the verse: "Torah Tzivah," and on: "For over all the glory there will be a canopy." This is also what is said: "The new heavens..." stand before Me (^[28]), which is above "the heavens are My throne and the earth is My footstool"—which is "a mitzvah is a lamp and Torah is light." Therefore, "the conversation..." is more beautiful than the Torah of their descendants.

This is the drawing that is drawn during the Ten Days of Teshuvah in the month of the mighty ones (^[29]), in which the mighty ones of the world (^[30]) were born, to fill the blemishes in the Torah of their descendants. See also at the end of the explanation on the verse: "Torah Tzivah."

Alternatively, regarding Yom Kippur and Shabbos, in another language: there is the level of "kodesh" and the level of "Holy of Holies," which is above "kodesh," as it says in Zohar Mishpatim (121a). Shabbos is the level of "kodesh" itself, but on Yom Kippur, the drawing is from the level of "Holy of Holies," and this is why it is called "Shabbos Shabbaton." Therefore, on Yom Kippur, the Kohen Gadol would enter the Holy of Holies. Therefore, even the level of "holy convocation" in this aspect of the Holy of Holies is higher than the essence of holiness alone. Therefore, it fills and completes all the blemishes that occurred in holiness.

And both approaches are close to each other, as is understood.

However, even Shabbos is called "Shabbos Shabbaton," except it does not say "Shabbos Shabbaton is for you," as it says regarding Yom Kippur. This is explained elsewhere in the discourse to explain the concept of Yom Kippur.

3) The souls of Israel have their root in Malchus of Atzilus, and since the beginning is wedged in the end—the root of Malchus is in Kesser, as it says: "The supreme Kesser, which is the Kesser of Malchus." (As explained elsewhere in Ra'aya Mehemna, Parshas Pinchas 256b, and Tikkunei Zohar, Tikkun 10, etc.) This is the level of Malchus of Ein Sof. Therefore, through teshuvah, they can draw the thirteen attributes of mercy from Malchus of Ein Sof, which is the inner aspect of Kesser.

This is: "In the place where baalei teshuvah stand, complete tzaddikim cannot stand"—meaning, through teshuvah, one draws from Atik, the inner aspect of Kesser, which the raising of mayin nukvin through mitzvah performance cannot reach.

This is the concept of "HaMelech HaKadosh." We say this throughout the Ten Days of Teshuvah, for there are ten depths to the ten sefirot, and each day we draw one depth. (These are the crowns of the ten sefirot, which are the Atzilus within Atzilus. See Ramaz on Parshas Korach 176a. This is the filling of all the blemishes that occurred in the ten sefirot, for through drawing the depths, the blemishes are filled.)

The source of this drawing is: "From the depths I have called You"—meaning, from two depths, which are Atik and Arich Anpin. This is the concept of "HaMelech HaKadosh." Therefore, we say this throughout the Ten Days of Teshuvah to draw into all ten depths from the aforementioned depths.

This is the concept of: "Hashem Elokim will bring forth righteousness and praise"—the name Adnus on Rosh Hashanah, etc. (The idea that the name Adnus brings forth the revelation of the thirteen attributes of mercy of Atik is understood from the explanation on the verse: "And now, let the power of Hashem be great..." regarding: "If You should keep iniquities, Hashem, who could stand?" and as will be explained.) The name Havayah with the vowels of Elokim is on Yom Kippur.

The idea is that "praise"—which is the revelation of the Infinite Light, as in "by His lamp we see light"—this is the name Havayah. Through this revelation, darkness is pushed away, as it says: "The high praises of G‑d in their throats..."—therefore, it is vocalized as Elokim. This is: "And praise before all the nations."

The main point is that Kesser is an intermediary between the Emanator and the emanated beings, and it has a lower aspect from the Emanator, which is Malchus of Ein Sof, and this is what receives from the Emanator, the Infinite, and is called Atik. It also has a root of the emanated beings, which is the head and source of the emanated beings, called Arich Anpin.

From the aspect of receiving, it is called Elokim, for Elokim is Malchus, the end of all levels, and so it is with Malchus of Ein Sof. From the aspect of bestowing and being the head of the emanated beings, it is called Havayah.

See similarly in Zohar Balak (287a) regarding Malchus of Atzilus—that in Atzilus it is called an angel relative to Abba and Imma, and when it descends into Beriah, Yetzirah, and Asiyah, it is called Havayah, etc. As is known regarding: "And faithfulness to all this and established upon us"—that in Atzilus, Malchus is called "this," a feminine term, and when it descends into Beriah, Yetzirah, and Asiyah, it is called masculine, and this is: "and established"—a masculine term. This is: "upon us, the head of foxes," etc., as explained above in Parshas Eikev regarding Birchas HaMazon. So too, it is understood regarding Malchus of Ein Sof, which becomes the Kesser for Atzilus. This is the concept of Havayah with the vowels of Elokim. The aspect of Havayah is the root of the emanated beings, and its being vocalized as Elokim is the lower aspect from the Emanator.

Similarly, it is explained in Eitz Chaim (Shaar 41, chapter 3) regarding: "I and Ayin." The aspect of "I" is called Malchus of Adam Kadmon, and "Ayin" is called when it becomes the Kesser for Atzilus. So too in Eitz Chaim, Shaar 2, chapter 2.

This is why Yom Kippur is called: "Kadosh Havayah"—which is above the level of the name Havayah, as above. This is the concept of: "Seven times Havayah is Elokim"—which we say at Ne'ilah, etc. Similarly, it is explained in Sava D'Mishpatim (105a) that the "great name" is the name Elokim, and the "great name" is the Infinite itself, as explained elsewhere.

This is: "If You should keep iniquities, Hashem, who could stand?" This is what is written: "Hashem Elokim will bring forth..."—for Havayah with the vowels of Elokim is "who"—which is Binah. From these two names comes the revelation on Rosh Hashanah and Yom Kippur to fill all the blemishes, as explained above. See Zohar Balak (285b). See also Mikdash Melech and Ramaz there, who elaborate on this.

This is: "Who can express the mighty acts..."—as explained in Zohar Yisro (83a), that it is from the word "melilot" (ears of grain), meaning it softens and sweetens the judgments. Through this: "He will make heard all His praise," "He will bring forth praise," etc. See the discourse: "This day I command you" regarding: "For praise"—that "praise" means light. See Bereishis Rabbah, beginning of Parshas Tetzaveh: "They give light to the one who gives light," etc.

This is understood with what is written in Zohar, volume 3, Naso (130a), regarding: "In the light of Havayah"—that is, the Infinite Light that shines in the name Havayah, as explained elsewhere regarding: "And they shall guard the way of Havayah."

This is what is written: "To bring you into the covenant... to establish you today as His people and He will be your G‑d." As explained in the discourse: "You are standing"—that Israel ascended to the supernal thought, and He, so to speak, lowered Himself to be your G‑d. That is, Israel is "to Me, a head," and they ascend to Arich Anpin, called the skull, which is the head. This is: "Lift the head of the entire congregation of the children of Israel... according to their skulls"—the root of the emanated beings, to which the souls of Israel ascend. He, the supreme Emanator, lowered Himself, meaning the revelation of Malchus of Ein Sof to be Atik for Atzilus.

This is the concept of "HaMelech HaKadosh." This is: "to be your G‑d." It is called Elokim—for it is the lower aspect from the Emanator. Nevertheless, this is the ultimate inner aspect that can be revealed in Atzilus.

This is further sweetened in the verse in Parshas Bechukosai: "And I will walk among you and I will be your G‑d and you will be My people"—meaning, literally among you, since you will ascend to Arich Anpin, in which is enclothed and revealed the level of Atik.

This is: "You will be My people"—and wherever it says "to Me," it is eternal, as explained elsewhere. Because "to Me" means the level of Atik. So too, at the beginning of Parshas Va'era: "And I will take you to Me as a people and I will be your G‑d... and you will know that I am Havayah"—meaning, what is now "not known" (the unknowable head) will be drawn into "and you will know."

This is what is written at Matan Torah: "And Elokim spoke... I am Havayah your G‑d..." This is also what is written in the blessing of Yitzchak: "And Elokim will give you from the dew of the heavens..." See Zohar Yisro (83a).

See elsewhere on the verse: "I will greatly rejoice in Havayah, my soul will exult in my G‑d." There it is also explained that exultation is the joy in the inner aspect, which is higher than the joy in the outer aspect. As it says: "Israel will rejoice in their Maker, the children of Zion will exult in their King." The children of Zion are the precious ones, and it is said about them: "They will exult..." See elsewhere on the verse: "Zion will be redeemed with justice."

Similarly, it is said: "Hashem reigns, the earth will exult, many islands will rejoice." So, regarding the earth, which is more important than the islands, it says: "will exult..." It is written: "My soul will exult in my G‑d"—specifically. According to the above, this is understood, for exultation comes from the revelation of the inner aspect of Kesser, the level of Atik, and this is the concept of "in my G‑d," as explained above.

But there it is explained differently, that what is called "my G‑d" is because the influence from Atik, which is the revelation of the inner aspect of Kesser, can only come through judgments and contractions, as with the thirteen rectifications of the beard, etc. Thus, according to this, from the influence from Atik, it is called Elokim.

(Similarly, this explains why we say "Elokeinu"—our G‑d—regarding the name Elokim, unlike all other names.

The answer is that "Elokeinu" means "ours," that it will be drawn as an actual revelation to us. This is specifically through the name Elokim, which is the aspect of judgments, etc. He said (^[31]) before his passing that he dreamed this in a dream and said the answer (^[32]) is simple and the question is good, etc. (^[33]))

Summary

This maamar explains how Rosh Hashanah and Yom Kippur are times of spiritual renewal, using the metaphor of the earth's growth to illustrate how mitzvos and teshuvah draw down Divine energy and repair spiritual blemishes. The Rebbe teaches that through these acts, one can access the highest levels of G‑dliness, even beyond the regular reach of mitzvos.