007 —יחיינו מיומים

Yechayenu MiYomayim BaYom HaShlishi Yekimenu etc.

Yechayenu MiYomayim BaYom HaShlishi Yekimenu etc. (He will revive us after two days; on the third day He will raise us up, etc.)

"Yechayenu MiYomayim" refers to the two days of Rosh Hashanah, for Rosh Hashanah is always two days, even when the new month was sanctified by sighting the moon. "BaYom HaShlishi"—the third day—is Yom Kippur.

The idea is that the two days of Rosh Hashanah are elevations of the worlds: the first day is the aspect of inwardness, and the second day is the aspect of outwardness (as explained in Pri Etz Chaim, Shaar Rosh Hashanah, end of chapter 4).

To understand this: it is written, "You have captivated my heart, my sister, my bride"—that Knesses Yisrael, the source of all souls, is the aspect of the innermost point of the heart of the Holy One, blessed be He. For although He has no bodily form, the Torah speaks in human terms, as it says: "And on the likeness of the throne was a likeness like the appearance of a man upon it from above."

(See Mikdash Melech on Mishpatim 122a, and what is written in the explanation on the verse "You have captivated my heart.")

Just as a person's heart is his main source of life, so too, Israel arose in thought and is the main purpose of the creation of the higher and lower worlds. This is the aspect of the central point, etc.

(See what is written on this in the discourse on "On the Eighth Day, Atzeres" regarding "the fruit of a beautiful tree—beautiful in its tree," etc. And about the central point—see Zohar, Parshas Shelach 161b, and "the gate is in the center," etc., to the place called the Holy of Holies, and there the heart dwells, etc. Also see Zohar Vayechi 231a: "And it is the central point," etc. And Parshas Noach 72a. See also the discourse on "Remember what Amalek did to you," regarding "You have captivated my heart," etc., until "to a land flowing with milk and honey," and see more about the point in Zohar, Parshas Vayakhel 204a-b, and in Reishis Chochmah, Shaar HaKedusha, chapter 2. Also see the commentary of the Ramaz on Zohar, Parshas Tetzaveh 184b, on another matter.)

The angels are the aspect of outwardness, called the innards and bowels, as it says: "My bowels are moved for him, all my innards for His holy name"—because they are vessels for the flow of Divine vitality. (See more on this in the explanation on the verse: "And there was a voice above the firmament.")

Man includes both aspects, and within his heart are both the inward and outward aspects mentioned above. As it says: "And you shall love with all your heart"—not "with all your heart" (in the singular), because there are two hearts: the outward aspect is the natural love found in every Jew. Even the wicked, who are full of regrets—for it is the nature of every Jew to be drawn to and cleave to Him; it is only because this is in the aspect of outwardness and mere nature that there are obstacles, etc.

But the main teshuvah is in the heart, which is the higher teshuvah—from the depth of the heart. This is called the inwardness of the heart. This is the meaning of "And your people are all righteous." See the explanation on the verse: "The righteous shall flourish like a date palm"—just as a date palm has only one heart, etc. As the saying goes: "Just as there is only one in your heart, so there is only one in our hearts." This was said by the tribes, who were the chariot for the Shechinah to Yaakov, who was a chariot for the Holy One, blessed be He, etc.

[See more on this in the discourse on "Remember Amalek," and in the explanation on the verse: "These are the journeys," regarding Jericho, the city of palms. See about "The righteous shall flourish like a date palm" in Midrash Rabbah, Parshas Lech Lecha, beginning of chapter 41, Bamidbar, beginning of chapter 3, and in Zohar I (2a, 220b), III (16a, 292a).]

According to this, we can say this is the meaning of what is written in Shir HaShirim Rabbah, end of "I am asleep," regarding "My twin"—Rabbi Yannai said: "My twin," etc. See what is written on this in the discourse on "Sixty are they," etc., "one is she," etc., in the name of the Arizal in Zohar HaRakia, beginning of Bereishis. See Pardes, Shaar HaKlalim, entry "Tamar," and in Sefer HaMaamarim, section 11. This is what is written: "You have captivated me with one of your eyes"—meaning with one of the two qualities mentioned above, specifically the unique one, i.e., the inwardness mentioned above. This is the idea of all the Ten Days of Teshuvah being in the aspect of the innermost point of the heart, to be face to face, etc., to be one with One, etc.

This is "On the third day"—which is Yom Kippur: "He will raise us up and we will live before Him"—specifically before Him, in the aspect of inwardness mentioned above. (See the discourse explaining the idea of Yom Kippur and the discourse on "Return, O Israel, until...")

2) To expand the explanation, it is written: "The eyes of all look to You." "The eyes of all" refers to Knesses Yisrael, which is called "bride," and this is when they are in the aspect of "You have captivated my heart" mentioned above. But when this aspect is lacking due to a blemish, it is called "kol" (all) without the letter hei. (See more on this in the discourse on "The eyes of all" in Parshas Mattos.)

This is due to a blemish in the covenant, as we find with Avraham that after the circumcision, the letter hei was added to his name: "And your name shall be Avraham." (This hei is the higher hei, which is the inwardness of the lower hei, and it is the aspect of the inwardness of the heart. See the discourse on "And you shall draw water." Also, the higher hei has its source far above, as explained in the discourse on "Lech Lecha," and this is the aspect of the supreme will that is above wisdom, and this is the aspect of the inwardness of the heart. See more about the inwardness of the heart in the discourse on "And it shall be on that day, a great shofar shall be blown.") Therefore, when there is a blemish, the letter hei departs, which is the aspect of the inwardness of the heart mentioned above, and the heart becomes like stone and blocked, unable to open in the service of G‑d.

Therefore, the word "milah" (circumcision) is hinted at in the initial letters of "Mi Ya'aleh Lanu HaShamaymah" (Who will go up for us to heaven). For the verse says: "It is not in heaven"—meaning that the drawing down of G‑dliness is close to a person (see the discourse on "For this commandment"). This is when there is no blemish in the covenant, but if there is a blemish, it departs above. In truth, "Mi Ya'aleh Lanu HaShamaymah"—the initial letters spell "milah" and the final letters spell the Divine Name. That is, by guarding the sign of the covenant, one draws down the Divine Name to the lowest levels. (See more on this in the discourse on "On this very day Avraham was circumcised." See also Zohar I, beginning of Noach 59b: "Whoever guards this covenant," etc.)

Similarly, regarding the covenant of the heart, it is written: "And you shall circumcise the foreskin of your heart." And regarding the covenant of the tongue: "A group of liars," etc., "the breath of falsehood," etc. And one who speaks negatively about his fellow, even if he speaks the truth. As our Sages said: Three spoke the truth and were banished from the world: the serpent, the spies, and Doeg.

The idea is that speech is from the root meaning "conduct" and "drawing down." As it says: "He will subdue peoples under us." This is the idea of "And G‑d spoke to Moshe"—He drew down His will and wisdom below, as explained, "the ways of the world," etc. One who speaks negatively about his fellow or speaks falsehood—the breath that comes from his mouth is a vain breath and a spirit of folly, which breaks and interrupts the power and vitality of the Divine spirit drawn to him.

Therefore, even if he later studies words of Torah, his learning is not called "the word of G‑d, this is halachah, the ways of the world," etc. As it says: "And I will put My words in your mouth." It is not called speech at all: "No evil will dwell with You" is written. And "He who speaks lies will not be established before My eyes."

This is why our Sages said about one who speaks negatively about his fellow that it is as if he denies the essence—meaning as if he denies that He is the root and source of all worlds, and he draws upon himself the aspect of the foreskin of the heart, which covers the covenant mentioned above.

3) The advice for this is as follows: it is written, "And You give them their food in its time"^[2]—He, blessed be He, gives and arouses the hearts of people from above. "In its time"—at the time and hour that every person has. There is no person who does not have his time^[3]—this refers to prayer, which is called "life of the moment," from the phrase "And He turned to Hevel"^[4]—meaning "He turned," that every person has the ability to turn his will to the opposite entirely.

(See more on this in the discourse on "How beautiful are your footsteps." And in the explanation on "I will greatly rejoice," regarding "He has clothed me with garments of salvation.")

But this awe and love from above must first be requested with mercy. See the discourse on "And Moshe called" in Parshas Tavo. And this is what is written: "The eyes of all look to You"^[5].

"The eyes of all"—the aspect of eyes, which are above the heart and watch over it. (As explained in the discourse on "For this thing is very near to you," that choice precedes love, etc.) "Look to You"—this is the awakening of great mercy. That is, by contemplating how one is drawn from a very high place, the innermost point of the heart, the aspect of "You have captivated my heart, my sister, my bride" mentioned above, and has descended wondrously low, the compassion for this is very great. See more on this in the discourse on "He has not beheld iniquity."

It is written: "G‑d supports all who fall and straightens all who are bent"^[6]. (See the discourse on "For the mountains may depart.") For it is written: "When you eat the labor of your hands, you are happy and it is good for you"^[7], "By the sweat of your brow," etc.^[8]—meaning physical effort without the heart, and not to trouble one's mind with worldly matters. One who is preoccupied with worldly matters with all his mind and intellect lowers his Chabad (intellectual faculties) very low.

This is similar to a person who bows his head. From this, he can fall further, even to doubts in faith, which are the aspect of the legs. As it says: "You have set my feet in a broad place"^[9]. When he has doubts in faith, he falls from the place of his feet. Yet he still has legs, for Jews themselves are believers, etc., as explained elsewhere, and therefore it is called only a fall.

(See Zohar, Parshas Vayishlach 191a, and Bereishis 4:8, beginning of 1a.)

All these aspects: "G‑d supports"^[10]—specifically through "The eyes of all look to You," and then "And You give," etc.^[11]—from above are drawn the Thirteen Attributes of Mercy, called the "thirteen rivers of pure balsam," etc.

This is like a river that flows and spreads, so too, these thirteen attributes flow and extend from a very high and exalted place until they spread below. They are called "pure waters"—which cleanse sins, as it says: "Wash me thoroughly from my iniquity"^[12].

Just as a flowing river has its source in a spring, so too, these thirteen attributes flow and extend from the source of living waters, the deep well of all, the Infinite Light, blessed be He, the most hidden of all hidden. (See more on this in the discourse on "And He called to Moshe" in Parshas Tavo.)

This is "You open Your hand"^[13]—read not "Your hand" but "Your yuds"—the yuds open, which is the source that flows, deep and beyond comprehension, and therefore called yud. See more about the yud in the discourse on "See, I have set before you."

Then: "You satisfy the desire of every living thing"—meaning wherever there is life, even the smallest amount: "You satisfy"—and draw down the aspect of will, which is the pure waters mentioned above.

(They are drawn from the supreme will of all wills. This is the meaning of "Yechayenu"—similar to "You open... to every living thing," etc.)

From the aspect of the yuds, it extends and spreads into the aspect of hei—to be in the aspect of "kol" (all), the aspect of bride. See Parshas Bamidbar, in the discourse on "And I will betroth you to Me," regarding "My heart and my flesh sing for joy," etc.

It can also be understood regarding the opening of the yuds—that the yud, though hidden, will shine openly like the hei. This is as explained later in the discourse on "On the Eighth Day, Atzeres," regarding "Today I have begotten you." See also regarding "And a spring will go out from the house of G‑d."

For this aspect to be opened, it is through drawing down from above. See the explanation on the verse: "Arm yourselves," regarding "Or let him take hold of My stronghold, let him make peace for Me," etc.

It can be said that this is hinted at in the verse: "Ani LeDodi VeDodi Li" (I am my beloved's and my beloved is mine), whose initials spell Elul and whose final letters are four yuds—meaning that then is the illumination of the opening of the yuds. See Shaar HaYichudim, chapter 7, and in the 48th gate.

Then one can return with the inwardness of the heart, from the depth of the heart. This is "will"—the desire of the heart, the point of the heart, the inwardness of the heart to be for G‑d alone, like a date palm, etc., and as water reflects a face, etc., with self-sacrifice in actual deed.

This is: "MiMa'amakim Kerasi'cha Hashem" (Out of the depths I call You, G‑d), etc.—"depths" in the plural, meaning from the source of the life of all life, the deep well of all, and from the depth of the heart, the inwardness of the heart, as it says: "You have captivated my heart, my sister, my bride"—so that it can be face to face.

(See similarly in the explanation of "And you shall draw water... from the wells"—"wells" in the plural, etc.)

4) However, the drawing down of great mercy is aroused from above, which cannot be attained through arousal from below. This is "On the third day He will raise us up and we will live before Him"—meaning in the aspect of inwardness mentioned above.

(The aspect of "two days" can be said to refer to the aspects of Sovev Kol Almin and Memalei Kol Almin, as explained in the discourse on "And I was with Him as a nursling," regarding "delights day by day." These shine on the two days of Rosh Hashanah. But the aspect of "on the third day" is higher even than Sovev Kol Almin, and this shines on Yom Kippur, which is called "Shabbos Shabbason." See the discourse on "Ani LeDodi," and regarding "And return us in complete teshuvah before You.")

This is: "And we will live before Him."

See the explanation on the verse: "After the L‑rd your G‑d you shall walk," regarding the threefold "Kadosh." From there, the idea of "on the third day" can be understood. See Zohar III, 288a: "There are three heads." It can be said that this is the two days of Rosh Hashanah, each called a head, and the highest level is Yom Kippur, which is also called Rosh Hashanah (Yechezkel, end of chapter 40), as explained in Sefer HaChinuch (section 258) and in Tosafos on Nedarim (23a).

See the discourse on "How goodly are your tents," regarding the three aspects in teshuvah: the first is to turn away from evil, the second is to do good, and the third is to engage in Torah. These correspond to the three levels of Nefesh, Ruach, Neshamah. See Eitz Chaim, Shaar Adam Kadmon, chapter 4: they are the levels of Nefesh, Ruach, Neshamah, etc.

At the giving of the Torah, it is also written: "On the third day," and so too Yom Kippur, which is the aspect of "on the third day," for the second tablets were given then. See Midrash Rabbah, Vayeira, beginning of chapter 56, on the verse: "On the third day, Avraham lifted his eyes," etc., and in Esther, end of the verse: "And the king said to Esther, what is your request?"

Regarding "And we will live before Him," it can also be understood as explained in the discourse on "For as the new heavens," regarding "standing before Me always," etc. This is similar to what the Ramaz writes in Parshas Ki Sisa (188b): "There is no doubt," etc., to illuminate the inwardness, etc. See there. See also the explanation on "Arise, O virgin of Israel." Similarly, the idea of "He will raise us up" can be understood.

See the explanation on the verse: "My dove," regarding "Arise for yourself," and "Show me your appearance," etc. See Zohar I, Vayechi (237b) on the verse: "Who will raise us up," as in "Who will heal you." And "He" is the supernal world. See the explanation on the verse: "L‑rd, who will stand," in the explanation on "And now, let the power be increased." This is "On the third day He will raise us up," as explained above.

This is accomplished through "And we will know, let us pursue to know the L‑rd; His going forth is sure as the dawn, and He will come to us like the rain," etc.^[14]

(This verse is mentioned in Berachos 6b, Taanis 4a, and in Midrash Rabbah, Parshas Tavo, and in Shir HaShirim on the verse: "Set me as a seal," and in Zohar III, Parshas Vayikra 21b, and in Parshas Naso 148a. See also the beginning of Shelach 156b, on the verse: "Do you know the place of dawn," etc. And at the beginning of Terumah 127b, on the verse: "It looks out like the dawn." And in the commentary of the Ramaz there, and in Parshas Emor 104a: "Yaakov said, then your light will break forth like the dawn," etc. See the discourse on "To understand the concept of bringing joy to the groom.")

The meaning is that one should contemplate, just as the dawn shines from the east, while the sun is beneath the earth and breaks through and shines at dawn, so too, the materiality of the body separates between the shining of the countenance that is drawn from the Infinite Light, blessed be He, upon us. Through this, one arouses great mercy. That is, by taking to heart one's distance from the light of G‑d's countenance, which is like a cloud that darkens, a separating curtain, etc. Then, from afar, G‑d appears.

"And He will come to us like the rain"—the aspect of pure waters, etc. See more on this in the discourse on "Give ear, O heavens," regarding "May my teaching drop as the rain."

However, our Sages said: Knesses Yisrael asked inappropriately: "And He will come to us like the rain," and the Holy One, blessed be He, answered appropriately: "I will be like dew to Israel."

The idea is that in truth, there is room to arouse great mercy even when there is no separating curtain between us and the Divine, and this is the aspect of dew, which is also mercy. As explained in Parshas Eikev, in the discourse on "And He fed you the manna." Dew descends without clouds, only at night, when the light of the sun is withdrawn.

So too, it is written: "For a sun and a shield is the L‑rd G‑d"—the name Elokim is a shield for the name Havayah. As explained elsewhere.

(In the discourse on "And you shall command," in the explanation on "outside the curtain." Therefore, mercy is relevant even for the higher worlds, which are also distant from the light of the Divine countenance, because the name Elokim is a shield and a sheath that conceals, etc. This is the aspect of night, the withdrawal of the sun's light, etc. See the discourse on "For the mountains may depart," in the explanation on "He has compassion on His creatures." See Parshas Bamidbar, in the discourse on "And G‑d spoke... take a census," regarding "by their families, by their fathers' houses," etc. See the discourse on "I am asleep," in the explanation on "My head is filled with dew, my locks with the drops of the night.")

This is: "And the L‑rd your G‑d will circumcise your heart"—for these two Divine names circumcise the heart to be one heart, etc.

Summary

This maamar teaches that the two days of Rosh Hashanah and Yom Kippur correspond to ascending levels of Divine connection, culminating in the innermost point of the heart. Through teshuvah and Divine mercy, one can access the deepest bond with G‑d, transcending all barriers.