להבין המשנה [רפ״ד דר״ה] י״ט של ר״ה שחל…

1To understand the Mishnah [at the beginning of the fourth chapter of Rosh HaShanah]: “When the Yom Tov of Rosh HaShanah fell on Shabbos, in the Temple they would sound [the shofar], but not in the provinces.” And the Gemara explains [that this is] because of Rabbah’s decree: “lest one carry it four cubits in the public domain.”

And [when] the first Yom Tov of the Festival [fell on Shabbos], they would take the lulav even in the provinces in the time of the Holy Temple, because the first Yom Tov is [a mitzvah] from the Torah, etc. And Tosafos already raised the question, at the beginning of the fourth chapter of Rosh HaShanah and at the beginning of the fourth chapter of Sukkah: how is the shofar different from the lulav? See there.

Further, one should raise [the question] and give it thought: what did our Sages, of blessed memory, see [fit] to uproot the positive commandment of shofar and of lulav, even on the first day, in the outlying regions at any rate, [and] even at a time when there is no Holy Temple, merely because of Rabbah’s decree? Surely the concern is [only] for the unlearned and those light

of mind; so how could they withhold the mitzvah entirely from many great and good tzaddikim, and especially the mitzvos of shofar and lulav, on which many intentions (kavanos) depend for those who have knowledge, [intentions] that reach the loftiest heights? But to understand all this, we must first preface the root of the matter of the shofar.

2This will be [understood] in light of what will also be explained: the matter of the level of Malchiyos (the verses of Kingship) on Rosh HaShanah, which is the matter of the level of the building of Nukva (the feminine), as is known.

For the difference between the higher unity (yichuda ila’ah) and the lower unity (yichuda tata’ah) is known: there are two kinds of chain of descent (hishtalshelus). The first is what is called, in the language of the Pardes, the level of cause and effect, in which every effect is encompassed by its cause;

and this is the matter of the circles (iggulim) in Etz Chaim, where the higher circle surrounds the circle within it on every side, that is, the circle within it is included in it and nullified before it.

The matter is, by way of analogy, [like] the teacher who grasps and comprehends the entire comprehension of the student who receives from him, from every side and angle: because of the smallness of the student’s intellect and comprehension in the teacher’s eyes, it is grasped and encompassed within the intellect of the teacher who imparts [it], and is included in it, for “a hundred is included in two hundred.”

It follows that the student’s comprehension is not at the level of a yesh (an existent), a thing separate unto itself; rather, it is included and nullified in the teacher’s comprehension. And the second [kind] is that the effect comes forth into revelation by itself, which is not

like the inclusion of the effect within the cause, like the letters of the intellect that are included in the intellect, for example; on the contrary, the cause is enclothed, in concealment, within the effect,

like the intellective power in the intellect, or intellect in the emotive attributes (middos), and the like, where the intellect or the emotive attributes are themselves the yesh and are felt, while the intellective power or the intellect flows into them in concealment, at the level of ayin (nothing), etc.

(This is like the matter explained elsewhere concerning the difference between the fish of the sea, which are always absorbed in their source and are not a thing separate from it, so that when they are separated from the sea they die,

and the creatures on land, which are at the level of yesh and a thing separate from the land. See about this in Biurei HaZohar, Parshas Beshalach, in the discourse beginning “One may further explain the above-mentioned teaching in another way.” And see Iggeres HaKodesh, section 14, on the explanation of “A land that, etc., … from the beginning of the year.”

And according to the above it is well [understood] that the essence of the building of Nukva on Rosh HaShanah is in the aspect of her being “land” (eretz), which is the lower unity: to be [brought into being] from nothing to something. Whereas the aspect of “sea” is the aspect of the higher unity. And this is the meaning of “For the shields of the earth belong to Elokim; He is greatly exalted.”

And see there, section 20: “the separate yesh, etc.,” [has] neither the whole nor any part of the relation of the effect to the cause. And this is [the meaning of] “The earth and its fullness are Havayah’s, etc., for He founded it upon the seas, etc.”: that is, that there be at least the nullification of the yesh.)

Now, regarding the first level, our Sages, of blessed memory, said: “The ankles of the Chayos are equal to all of them; the legs of the Chayos are equal to all of them; the horns of the Chayos, etc.”

For whatever is higher than its fellow encompasses its fellow, until the lower is nullified before it and is considered as truly nothing in relation to the higher.

Therefore they said that the ankles and legs of the Chayos, which are the level of Netzach, Hod and Yesod, the very last level in the Chayos, include all the levels below them; and the horns of the Chayos, which are at the level of the crown (Keser) on the head, include more, etc.

And this is the level of the higher unity in the Ten Sefiros of Atzilus, where “He and His life-forces are one”: that is, the union and nullification of the lower in the higher. For although there are Ten Sefiros, Chochmah, Chesed, etc.,

and Chesed is a branch of Chochmah, drawn from the level of Chochmah so that the level of Chesed too is emanated, this level is not felt to be a yesh and a thing by itself;

rather, Chesed is nevertheless included and encompassed in the level of Chochmah, and Chochmah encompasses it from every side and angle. [As is explained in the discourse beginning “Let them bring royal garments,” concerning Avraham: ever mah (“a limb of mah”),

for he, being the level of Chesed, is called a limb and a vessel for the investiture of the level of Chochmah, ko’ach mah (“the power of mah”), and he is nullified relative to Chochmah like the nullification of the effect in its cause.]

But the level of the lower unity, of Malchus of Atzilus in Beriah, Yetzirah and Asiyah, is the revelation of the G‑dly light to bring the creation into being from nothing (ayin) to something (yesh), a thing truly by itself; for the creation is a complete yesh, in a limited state, which has no comparison at all to the level of the Creator, who is unlimited.

And had it been drawn down in the manner of cause and effect, it too would have been unlimited. Yet although creation is from nothing to a complete yesh, it is nevertheless in a state of nullification (bittul) to the ayin,

as in “and the host of heaven bows down to You,” etc. And this is the essence of the level of Malchus: that there be a yesh, and that the yesh be nullified, etc.

3Summary: the matter of the difference between the higher unity and the lower unity: like [the difference] between cause and effect, where the effect is encompassed by its cause and nullified before it, and [that of] something from nothing. And see Iggeres HaKodesh, section 20.

42. To understand this with further explanation: it is known that the level of Malchus is the level of exaltation and loftiness. For certainly, at the level of loftiness, the light is set apart and exalted in rank, and the worlds receive only from the level of Kingship, as it is written, “Your Kingship is the kingship over all worlds.”

That is, the level of Malchus of Atzilus becomes Atik Yomin for Beriah, etc. Therefore the life-force (chayus) of the worlds is in the mode of something from nothing (yesh me’ayin); whereas if they received from the level of Z’eir Anpin, the emotive attributes (middos) of Atzilus themselves,

such as Chesed, which itself descends, etc., it would come in a manner of closeness, in the manner of cause and effect, and this would be like something from something, etc., and not a complete yesh, a thing by itself.

But because they receive through the level of Malchus, which is the level of loftiness and withdrawal, a contraction (tzimtzum) takes place in the life-force drawn into them, until they came into being as a yesh, with limit and end, etc.

Nevertheless, they are in a state of nullification (bittul) to the ayin, which is Malchus, for “and all of them accept upon themselves the yoke of the Kingdom of Heaven”; and because of the awe of the Kingship of Atzilus, the nullification of the yesh comes about.

For the level of Kingship they accept upon themselves willingly, as it is written, “You shall surely set a king over yourself”: of your own mind and of your own will, etc.

[For the term “kingship” (meluchah) applies only to those who accept the yoke of his kingship willingly; whereas without [their] will it is called “dominion” (memshalah), for he rules [over them] against their will.

Therefore on Rosh HaShanah, when Adam, the first man, was created, who has free choice and accepted the yoke of His Kingship, may He be blessed, willingly, then His attribute of Kingship, may He be blessed, was revealed; whereas before the creation of Adam, when there were

only domestic and wild animals, which do not have free choice, there was not yet an extension of His attribute of Kingship, may He be blessed. And therefore, too, on every Rosh HaShanah there must be a renewal of His attribute of Kingship, may He be blessed.] And “His Kingship they willingly accepted upon themselves,” etc.

5Now, through the arousal from below (isarusa dilesata), the nullification of [one’s] will to His attribute of Kingship, may He be blessed, to accept His Kingship willingly, there is aroused above the level of the supernal will in the attribute of Kingship, so that the will of the supernal Emanator, blessed be He, is enclothed in His attribute of Kingship, may He be blessed. And this is what is called the coming into being of Keser Malchus (the Crown of Kingship), as is known.

(And see what is written in the discourse beginning “Sound the shofar at the New Moon”: that throughout the year this drawing down comes through the bittul in the occupation with Torah and mitzvos, which are His will and His wisdom, may He be blessed. And this is why we bless over every mitzvah, “Blessed are You, Havayah, our G‑d, King of the world,” etc. But this supernal will is the one enclothed in the higher Chochmah (Chochmah Ila’ah).

On Rosh HaShanah, however, the drawing down is from a higher level of the supernal will, that which is not enclothed at all in the higher Chochmah; and this drawing down comes through the supreme will in the soul, and this is the matter of the sound of the shofar, etc. See there.)

The explanation of the matter: by way of analogy, in the soul of a person we see that in all of his emotive attributes, their main extension depends on nothing but the will and the delight enclothed in them.

For example: although it is the nature of the good to do good, nevertheless, if his will does not consent to this doing of good and bestowing of kindness, for his own hidden reason that it should so arise in his will, he will not bestow at all. So too with the attribute of Kingship before Him, may He be blessed,

which is the level of loftiness over others: it depends on the will of the Emanator, blessed be He. And this is [the meaning of] “Say before Me [verses of] Kingship”: that the supernal will must be aroused to be at the level of Kingship,

that is, the enclothing of the Infinite Light (Or Ein Sof), blessed be He, in the Ten Sefiros of Malchus. Therefore we say ten verses, to bring a drawing down from Tanach, for “the Torah issues from Chochmah,” etc., so that “their beginning is wedged in their end”: Keser Elyon is Keser Malchus, etc.

Now, in order to draw down this delight and will, one must necessarily draw from the source of all delights, “the will of all wills” of Atika, “the hidden of all hidden,” etc.

That is, that it arose thus in His supernal will, in the hidden source of all delights, that there be delight before Him specifically in [the state of] Kingship;

that is, to draw down will and delight, so that the Emanator has a will for this, that He desire and delight in this: “I will reign,” etc.

And the essence of the delight in the supernal Kingship, up to the loftiest heights, is that there be a yesh, and that the yesh be nullified in accepting the yoke of His Kingship willingly, etc. And see what is written about this in the discourse beginning “Go out and gaze,” on the explanation of “King Shlomo”: the King to whom peace belongs.

6Now, at the beginning of the creation of the worlds, the supernal delight and will were drawn down of themselves, from His own side, “for He desires kindness.”

But afterwards “the matter depends” on the deeds of the lower beings, on raising mayin nukvin (feminine waters) to arouse the supernal will through the nullification of the will below, etc. And this is done on Rosh HaShanah, when we say ten [verses of] Malchiyos, so that there be the building of Malchus from the first source,

that is, to draw down Keser Malchus, through which her building chiefly comes about. [For the reason mentioned above: that the attribute depends chiefly on the drawing down of the will of the Blessed One. And see what is written about this in the discourse beginning “When you kindle,” that this is the meaning of “toward the face of the menorah,” etc., that is, the Keser within Malchus.

7And see what is written in the explanation on the verse “Let them bring royal garments,” concerning the level of panai (“My face”): it is Keser Malchus, because Malchus “has nothing of its own” and receives from ten [levels of] Malchus, which is why on Rosh HaShanah we say ten [verses of] Malchiyos; and [her] Keser she receives from the Malchus within Keser, and this is the level of panai.

End of quote. And this is [the meaning of] what is written, “Of You my heart said, ‘Seek My face’”; and see the Ramaz on Parshas Emor (93b), who explains it so, that is, [as] Keser Malchus. And this comes through “Your face, Havayah, I will seek,”

which are the Ten Sefiros from the ten Malchiyos, through which the building of Nukva comes about. Alternatively, “Your face, Havayah” refers to the lights of Arich and Atik, as the Ramaz writes there;

and that is because from there is drawn [what comes] to be the Keser within Malchus, as mentioned above, and this is what is called panai. And this is the matter of Rosh HaShanah:

the year (shanah) is the level of Malchus, and the head of the year (rosh hashanah) is the Gulgalta (skull) and Keser within Malchus. And see about this in the Ramaz’s commentary on Parshas [Ki] Seitzei (277b).

And this is the meaning of “the beginning of Your works”: for Malchus is the level of asiyah (action) within Atzilus, and “the beginning of Your works” is the Keser of Nukva, which is the beginning of the above-mentioned level of asiyah.

And “a remembrance of the first day” may be explained as the general Keser, the level of Arich Anpin, which is called “the first day,” being above the chain of descent (hishtalshelus), as is written at the end of the discourse beginning “On the day of Shemini Atzeres.”

8That is, from the Malchus within Keser is drawn [what comes] to be the Keser within Malchus, as mentioned above. And see Etz Chaim, Shaar Arich Anpin, at the end of chapter 2, that the root of Malchus is higher than the nine Sefiros of Arich Anpin themselves; rather, [it is] from the level of Atik, etc. And this is “a remembrance of the first day.”

And see what is written in the explanation of the words on the verse “I will exalt You, my G‑d the King.”] For Rosh HaShanah is “this day, the beginning of Your works, a remembrance of the first day”; therefore Rosh HaShanah is called the head of the revelation of the life-force (chayus), in a general and collective way, for the whole year.

9And this power was given to Israel, because they accept His Kingship, may He be blessed, willingly. This is not so at the level at which He is called “ruler,” “and Your dominion is in every generation”: even [over] the generation of the Flood and the generation of the Dispersion, who rebelled against G‑d, nevertheless “His kingship rules over all” is written; and the level of dominion is against [their] will.

Therefore even Bilam said, “I cannot transgress the word of Havayah,” for “the spirit of the ruler” rises over him against his will. (And see Parshas Mikeitz, 195a.)

But to be called by the name “King,” accepted willingly, comes about specifically through those who do His will. [And see what is written in the discourse beginning “You are standing,” on the explanation of “in order to establish you as a people to Him.”]

10Summary: Malchus is exaltation, and nevertheless bittul is drawn forth, and “His Kingship they willingly accepted.” Through this the will is aroused, so that it be drawn down to become the Keser of Nukva; and this drawing down must come from Arich Anpin and Atik, the supernal will and delight.

3. Now, all this drawing down of supernal delight and will into the attribute of Kingship, from the source of all delights, is through the shofar, which is of a ram.

The explanation: the root of the soul of an animal is from the level of “the face of a lion” and “the face of an ox,” etc., in the Chariot (Merkavah), whose root is from the level of “the beasts upon a thousand hills,” which is from the level of Tohu (chaos).

Now it is known that because the lights of Tohu were in great abundance and intensity, the vessels could not bear the light; therefore the vessels fell and broke, and the place of their fall was in the World of Beriah, and they are themselves the Chariot of “the face of a lion,” “the face of an ox,” etc.

Therefore the nature of the animal is in a state of greater bittul than man [and see what is written about this in Parshas Emor, in the discourse beginning “And the kohen shall wave them, etc., upon the two lambs,” etc.], because man has Daas, from the world of Tikkun (rectification),

whereas the animal is below Daas; and this is because of its root, which is above Daas, from the level of the world of Tohu, etc.

Therefore we sound specifically a shofar of an animal, which has more bittul, to arouse the level of bittul that is above Daas. And this itself is the reason in the matter of the tekiah (the sounding):

it is a simple sound that comes out from the breath of the heart, which has not yet come to be revealed in letters at all, because it is from the level of the inner dimension of the point of the heart, which does not yet come to be revealed in letters at all.

For the root of the letters is in the Chochmah in the brain, while this breath that comes out as a simple sound is at the level of the inner dimension of the point of the heart, which is above the Chochmah in the brain, etc.

The explanation of this: it is known that there are two kinds of sound. The first is what is called the sound of speech, which also comes out from the breath of the heart,

but it is from the level of the outer dimension (chitzoniyus) of the heart, which is the emotive attributes (middos) in the heart, drawn from the intellect (mochin) of Chochmah and Binah down to below Daas, for Daas draws the intellect that is in the brain to the heart.

But the level of the simple sound comes out from the inner breath in the depth of the heart, which is above intellect, since it is the inner dimension of the will, which is not limited by intellect; that is why it is a simple sound, like a sudden cry that comes from the point of the depth of the heart, the stirring being in the very essence of the soul,

as in “Their heart cried out to G‑d.” And this cry is above the root of the letters, which is in Chochmah [and see what is written about this at length, too, in the discourse beginning “Sound the shofar at the New Moon,” mentioned above]. And through sounding with it a tekiah

of a mitzvah, with a simple sound and with the desire of the heart (re’usa deliba), which is at a level above Daas and above the level of letters, there is also aroused above the level of Keser, which is above Chochmah and Daas, and delight is drawn into the level of Kingship, so that He delights in the nullification of the yesh.

Therefore we sound with a shofar whose one end is narrow and the other wide, in the manner of what is said, “From the narrow place I called Yah; Yah answered me with expansiveness.” And this suffices for one who understands.

11And this is the first tekiah, which is a drawing down from above to below, so that He delights in the nullification of the yesh, as mentioned above. The last tekiah, however, is an elevation from below to above, through the shevarim and the teruah that precede it,

which are at the level of “the left hand pushes away” and the arousal of abundant mercy, as is explained elsewhere, and as is written in the Kavanos, that the tekios and the shevarim are to nullify the evil inclination, etc. [And with all this, the verse “For the word is near to you, etc., to do it” will be understood.

The meaning: “the word” is the word of G‑d, Malchus of Atzilus; “to do it” is that there be the building of Nukva, which is also called the asiyah (action) within Atzilus, as mentioned above. And see what is written in the discourse beginning “And it shall be, from one New Moon to the next.”

For “speech” (dibbur) is an expression of leading and drawing down, etc., to be enclothed even in physical action, etc.; and this is the matter of the six days of action (ma’aseh). Whereas of Shabbos it is written, “from pursuing your affairs and speaking words,” etc.

12“In your mouth”: that is, through the shofar; “and in your heart”: the desire of the heart (re’usa deliba). And its saying “For [it] is near to you,” etc., means that you are near to each other,

for Nukva is called “my sister” to Z’eir Anpin, who is called Yisrael, “for you have striven,” etc. And also, her building is from his nine Malchiyos.

Furthermore, the root of the letters of speech, which is from the higher Chochmah, is also from the “antecedence of intellect” (kadmus hasechel), which is above comprehended intellect, as is written in Iggeres HaKodesh on the verse “And David made a name.” If so, even though the drawing down

of the will and of the Keser of Malchus must be drawn from Arich Anpin, which is above even Chochmah, at any rate they are near to each other. And see what is written at the end of the discourse beginning “For this commandment,” etc., on this matter of “For the word is near to you.”

Alternatively, as is written (in Zechariah, chapter 4), “And behold, a menorah of gold,” etc., “This is the word of Havayah”; and the menorah is Knesses Yisrael (the Congregation of Israel).

And elsewhere it was explained that in Malchus there are two partzufim (configurations): the inner partzuf is called Knesses Yisrael, and the outer one is speech. And this is “For the word is near to you.” And this is also the matter of “Israel arose in thought”: thought and speech are near to each other.]

Now, it is explained in Pri Etz Chaim that the mystery of the shofar is in Binah, for the enclothing and the place of revelation of delight is in Binah; and, as is known, the revelation of Atik is in Binah.

(And see what is written about this in Parshas Lech Lecha, concerning the hei of Avraham; see there.) Therefore it is the level of the World to Come; and that is because it is the level of comprehension, and the main revelation of delight is specifically in comprehension. As, by way of analogy, below in man: when some comprehension, a new idea of some depth, occurs to him, he is filled with delight.

However, the main revelation and complete spreading of the delight come specifically afterwards, when he comprehends this depth with the breadth of his intellect and the expanse of his understanding. So too above: the supernal delight is enclothed in Chochmah, which is called Eden, which is the essence of the thing comprehended as it still is in its essence;

but there it is in concealment, and its main revelation is when it is drawn into the level of Binah, which is the level of comprehension, in an expansion of length and breadth, etc.

Therefore the shofar too is in Binah, for the revelation of the delight drawn down through the shofar is in Binah; and from there speech receives, which is the level of Malchus, “By the word of Havayah the heavens were made,” so that there be delight in the attribute of Malchus too.

13Summary: This drawing down is through the shofar, a simple sound, the inner dimension of the heart, which is above intellect; and it likewise arouses the supernal will, which is above Chochmah. And this is specifically through a shofar of a ram: the animal has bittul from higher levels.

And in Pri Etz Chaim: that the shofar is in Binah, because the revelation of Atik is in Binah. 4. Now it will be explained why the sounding of the shofar does not override Shabbos. It is

because the matter of Shabbos is what is written, “for on it He rested,” etc., “And the heavens and the earth were completed,” etc., “And G‑d completed on the seventh day,” etc.

As, by way of analogy, with a person who ceases and rests from some labor of work in which his intellect and thought were enclothed, to examine all the details of the work with ingenuity, etc.:

when he ceases, the intellect ascends and returns to its source and divests itself of its enclothing, etc., and then delight comes to him from the completion of the work.

That is why, at the conclusion of a tractate, one makes a feast, because of the delight that comes specifically with the finish and completion of one’s study. And so, by way of analogy, it is above: in the six days of Creation there were descents and drawings down of the supernal emotive attributes (middos)

to create through them the heavens and the earth and all their host. On the first day, with the utterance “Let there be light,” [it] descended and was drawn down in the attribute of Chesed [and the attribute of Gevurah is included in it, to limit its flow, and within them the level of Chochmah is enclothed,

so that the bestowal be according to the decree of Chochmah]; the second day, “Let there be a firmament,” from the attribute of Gevurah, etc. And afterwards, on Shabbos, when “He rested on the seventh day,” for He rested from His work, as it were, and His attributes and His wisdom, may He be blessed, ascended into His essence,

then “And G‑d completed (vayechal) on the seventh day.” Vayechal is from the expression “my soul longs (kalsah)”: that is, the supernal delight is drawn down and revealed in all that He wrought and made in the six days of Creation mentioned above; and as it is written,

“and behold, it was very good,” etc. And the three times “on the seventh day” correspond to the three levels in which the delight is enclothed: Binah, Hod, Yesod, etc.

And this is what is written in Etz Chaim, that Shabbos is the revelation of the mochin of Abba; and as it is written, “You shall keep the Shabbos, etc., for it is holy (kodesh) to you,”

for the delight that is drawn down is enclothed in Chochmah, which is therefore called Eden in Scripture. And this is like the analogy mentioned above: when some insight occurs to a person, he is filled with delight, etc., as mentioned above.

14Therefore it is written, “from pursuing your affairs and speaking words,” for speech ascends into Chochmah; for the delight is from the speech of the utterances “Let there be light,” “Let there be a firmament,” etc.

And if so, since on Shabbos a revelation of supernal delight is drawn down of itself, in that He delights in all that He made, it follows that there is no need for the shofar, which is likewise

only a matter of drawing down delight into the attribute of Kingship. Therefore the positive commandment of the shofar is set aside on Shabbos. [All the more so according to what is written in the Zohar, Beshalach (63b), and in Parshas Yisro (88a), on the matter

that “all six days are blessed from the seventh day,” which is Binah, as is written in the Mikdash Melech there. If so, Shabbos too is the level of the revelation of Atik in Binah, which is the level of the shofar.]

15But [we must still] understand why, by Torah law, there is a mitzvah and an obligation to sound [the shofar] even on Shabbos, and only our Sages, of blessed memory, forbade it because of Rabbah’s decree.

In truth, there are many levels in the matter of delight, without end or limit, more than what is written in Etz Chaim about the order of the chain of descent (hishtalshelus); as Rabbi Chaim Vital himself writes in his introduction, that he mentions only as a drop from the sea, etc.

For even in physical matters we see that delight in the soul has greater eminence and a greater multitude of levels than the other powers of the soul; as is plainly visible, there are many delights, without end or limit.

For there are many kinds of delight in the sense of taste, as “the palate tastes” food or drink, in many kinds upon kinds of different species, each one distinct and different from the other in its taste; and likewise in the sense of smell;

and so too in speech, where one delights in fluent language and eloquence, in logic or grammar, or even in a witty remark; and so too in hearing, from a beautiful voice or a pleasant musical instrument and the like; and so too in sight there are many different delights, as is known. And all the more so in spiritual powers, such as the intellect, etc., and the like.

16From this the thoughtful person can picture the immense multitude in the G‑dly delight, since it is known that the delight in the things of this world as a whole is only the refuse and the extract of the extract of the G‑dly delight; as our Sages, of blessed memory, said: “Rabbi Akiva laughed and said: If for those who transgress His will, etc.,”

and as is written elsewhere. And all the more so the source of the supernal delight, which is certainly great in quantity and quality, without end or limit, and “greater in eminence and greater in power” than all the ten Sefiros above, after the manner of the analogy mentioned above, of the sense of delight in the soul, which is very great and greater in power than all the powers of the soul, as mentioned above.

17Therefore the level of the source of delights above is called by the name Arich Anpin (the Long Countenance), because it extends at great length, as mentioned above. And see what is written on the verse “And He came from the myriads of holiness.”

Whereas the emotive attributes (middos) of Atzilus are called Z’eir Anpin (the Small Countenance), because they are small in quantity and short in their very being; as, by way of analogy, with the emotive attributes in a person’s heart, love and awe, which are contracted and short powers in their very being, and are not comparable to the length of being of delight, as mentioned above.

18Now, the drawing down of delight, that He delight in the attribute of Kingship, which is drawn through the shofar, is from a level set apart from the level of the delight that shines on Shabbos, in which He delights because “G‑d saw all that He had made,

and behold, it was very good,” as mentioned above. For the delight drawn down on Shabbos is that which is enclothed in the Chochmah of Atzilus, as mentioned above in the explanation of “You shall keep the Shabbos,

for it is holy,” etc. And in Chochmah the Chesed of Arich Anpin is enclothed, as is known that Abba and Imma enclothe the arms of Arich Anpin: “Abba is held and hangs on Chesed,” and Imma on Gevurah, as it is written, “I am Binah; Gevurah is mine,” etc.

But through the shofar [delight] is drawn from the level of Binah of Arich Anpin, which is beyond comparison with the delight of the seven lower [Sefiros] of Arich Anpin; and it is that which is enclothed in the Binah of Atzilus, for the mystery of the shofar is in Binah, as mentioned above. (And see the Mikdash Melech at the beginning of Parshas Shemos.)

(on folio 3a), on the verse “Look from the peak of Amanah”: “this is the throat”; what is written there in the name of Otzros Chaim, and what is written in Biurei HaZohar there, on the meaning and matter of Binah of Arich Anpin.

And see the Ramaz’s commentary at the beginning of Parshas Korach, on the passage beginning “How lofty are the words of the Torah”; and according to what the Ramaz writes there, what is said in the Mishnah, chapter 3 of Rosh HaShanah, “The shofar, etc., and its mouthpiece is overlaid with gold,” will be understood: for gold alludes to Binah of Arich [Anpin], as the Ramaz writes there.

Therefore even on Shabbos there is a mitzvah by Torah law to sound [the shofar], because [through it] a radiance of delight higher than the level of the delight of Shabbos is drawn down, as mentioned above.

(And see what is written in the discourse beginning “On the day of Shemini Atzeres,” concerning “Better is one hour of teshuvah”: that there are two kinds of delight before the King, one in the performance of the mitzvos, and the second when he sees his son coming from afar, whom he has not seen for a long time; and when the king sees the son, he is filled with joy and delight.

And so in the analogue: although a person has become distant through his sins, nevertheless through teshuvah he is brought near to his source and root, etc.; see there. And along these lines one may explain the difference: the delight revealed on Shabbos, in which He delights in all that He made, is like the first kind;

but the delight that comes through the shofar, which is the level of teshuvah, is like the analogy of one who sees his son coming from afar, which is a more inward delight; and as is written about this in the discourse beginning “I will greatly rejoice.”)

The root of the matter is this: it is known that Keser is the intermediary between the Emanator and the emanated, and every intermediary has in it something of this

and of that, which is why it can join them and bring flow down from one to the other. So too Keser has in it the lowest level of the Emanator,

and it is also the root of the emanated. And the first level in it, the lowest of the Emanator, is greater and higher in stature than the second level in it, which is the root of the emanated.

Now, the radiance of delight that Chochmah enclothes is from the second level in it, the root of the emanated, which is the seven lower [Sefiros] of Arich Anpin that are enclothed in Atzilus, as mentioned above, that Abba and Imma enclothe, etc.

But through the shofar [delight] is drawn from the first level in it, which is the lowest level of the Emanator, that is, the level of Chochmah and Binah of Arich Anpin, which is beyond comparison with the seven lower [Sefiros] of Arich Anpin; but the place of their revelation is in the Binah of Atzilus, as mentioned above.

19Summary: Therefore the sounding of the shofar is set aside on Shabbos because of Rabbah’s decree, for on Shabbos a revelation of supernal delight is drawn down of itself.

Nevertheless, by Torah law there is a mitzvah to sound even on Shabbos, because the drawing down of delight through the shofar on Rosh HaShanah is from a level set apart from the level of the delight that illuminates Shabbos.

205. Nevertheless, the Sages saw [fit], because of Rabbah’s decree, to set aside this positive commandment on Shabbos. The explanation is that this decree was [made] in the time of the Second Temple, as is known from the Gemara that most of the decrees, stringencies and safeguards were specifically in the time of the Second Temple.

And that is because in the Second Temple there was not a complete redemption, for kings who worshipped the stars ruled over them, as is known.

And our Sages, of blessed memory, also said on the verse “and I will be pleased with it and I will be honored (ve’ikavdah),” [written] lacking the hei (in Haggai, chapter 1), that five things were lacking in the Second Temple [that were] in the First: the Ark and the cover, and the prophets, etc.

The reason for all this is that the First Temple was from the level of the upper hei, Binah [as is written in the Zohar, Shemos (folio 9b);

and see there in the Mikdash Melech, who explains that Malchus too was then at the rank of Binah, which is the upper hei; and see what is written about this at the end of the discourse beginning “Six days you shall eat matzos”; and see further about this in the Mikdash Melech, Parshas Terumah,

folio 143a, on the Song of Songs], the “world of freedom” [see the Zohar, Tetzaveh, end of folio 183a; and Parshas Emor, folio 92b; and the beginning of Parshas Korach; and the end of Parshas Lech Lecha, folio 95b]: freedom from subjugation to the idolaters.

And it is the level of “the hidden world” (alma de’iskasya); therefore it had the Ark and the cover, which are also from this level, as is written in Etz Chaim, the Gate of the Illumination of the Mochin of Z’eir Anpin and Nukva, chapter 8.

And likewise the prophets are specifically Netzach and Hod of Imma, as is written in Shaar HaYichudim, chapter 1, in the name of the Tikkunim: “and from Binah, prophets, and they are Netzach and Hod,” etc.

But the Second Temple lacked the level of the upper hei, and the five things, which are from the level of the upper hei, were not revealed in it, because it was from the level of the lower hei.

Therefore it did not have freedom, etc.; and therefore the Sages decreed in it many decrees and safeguards, so that the external forces should not draw nourishment. This was not so in the First Temple, at the level of the hidden world:

there the sitra achra has no control or dominion at all. And for this reason they also decreed this decree in the Second Temple, to set aside a positive commandment of the Torah: because it lacked the level of the upper hei of Binah,

there was then no place prepared for the revelation and enclothing of the supernal delight of Chochmah and Binah of Arich Anpin, which is above the seven lower [Sefiros], that is drawn through the shofar, which rests and is enclothed

only in the Binah of Atzilus, as mentioned above, which is the vessel for the revelation of this delight, as was explained above at length. Therefore on Shabbos, when in any case the radiance of delight from the seven lower [Sefiros] is drawn down, [one is] exempt from the shofar,

for the delight higher than this, that is, from Chochmah and Binah of Arich Anpin, drawn through the shofar, was not drawn down so much in the time of the Second Temple.

However, this is in the provinces; but in the Temple itself they would sound [the shofar], for it is written, “and this is the gate of heaven,” and this verse was said of the Holy Temple in particular, which is called “the gate of heaven”: that is, like a gate,

which is a place open for coming in and going out; and in it itself there could be a revelation of the level of Binah of Atzilus. And in the Midrash Rabbah on the Song of Songs, at the end of [the passage on] “like the Tower of David,” [it] explains “the place (machon) of Your dwelling”: aligned (mechuvan) opposite Your dwelling, the Holy Temple above.

Therefore they would sound in it even on Shabbos. But to draw the revelation of the level of Binah from this Holy Temple into all the outlying regions was not so possible in the Second Temple

as in the First Temple, whose main foundation and root was in the level of Binah, that is, to draw the level of Binah into all the outlying regions.

But in the Second Temple there was no ability to draw Binah except with respect to itself, for it is the gate of heaven, and not into all the outlying regions.

(And see Sefer Shel Beinonim, chapter 53, on the difference between the First Temple and the Second Temple: that in the First Temple there was drawn down and shone [light] from the level of the light that nests and shines in the World of Beriah, which is from the level of Binah of Atzilus; which was not so in the Second Temple, etc.;

see there. And as is written elsewhere, in the discourse beginning “An explanation of what is written in Sefer Shel Beinonim, chapters 52 [and] 53”; and see what is written at the end of the discourse beginning “You shall keep My Shabbosos,” concerning “and revere My Sanctuary.”

This will be further understood according to what is written elsewhere on the verse “And now, let the power of Ado-nai be great”: “power” (ko’ach) is the milui (spelled-out form) of the Name Havayah, as is written in Pri Etz Chaim concerning the kavanah of “Amen, may His great Name be blessed”; and the matter of the milui is that the drawing down and bestowal from the Name Havayah below comes about through the milui.

Now, the plain meaning of “power” is the power in concealment that is above revelation, and it is the level of the light that encompasses all worlds (sovev kol almin). That is: in order for there to be an extension and drawing down below, it comes through a higher power, like “and he spoke three thousand parables” of Shlomo, as is written in the discourse beginning “Go forth.”

Therefore the milui is called by the name “power.” And along these lines it will be understood here that the extension and drawing down of the level of Binah from the Holy Temple into all the outlying regions comes specifically through the First Temple, the upper hei, etc.;

whereas in the Second Temple, although in it itself there could be a revelation of the level of Binah, to draw this level from it into all the outlying regions must come through a higher level, above the chain of descent (hishtalshelus). And see Sefer Shel Beinonim there, concerning “and in the Second Temple,” etc.,

“in the manner of the chain of descent,” etc. And another example of this is from what is written elsewhere concerning the blessing of the zimun: that for the drawing down to be divided among many, one must first make a “pool” (berechah), etc., for in order to bestow upon many, the light must come in a great radiance, etc.; see there.

And along these lines the difference between the First Temple and the Second Temple with regard to the outlying regions will be understood here, etc.; and this suffices for one who understands.) All this is with the shofar.

But the lulav, in the time of the Holy Temple, they would take even in the outlying regions on the first day of the Festival that fell on Shabbos. The explanation is

that lulav has the letters of lo lev (“a heart to him”), which is the matter of a drawing down from the six extremities (vav ketzavos) of Z’eir Anpin to the heart, which is the Keser of Nukva, which begins from the chest of Z’eir Anpin.

As, by way of analogy, physically, the source from which speech comes into being is the chest, from which the breath of the heart comes out through the windpipe and becomes a voice, and afterwards is divided in its articulation by the five places of articulation of the mouth, to become twenty-two letters: alef, ches, hei, ayin from the throat, etc.

And so it is above: the level of supernal speech, called the level of Nukva, begins coming into being from the chest of Z’eir Anpin, which is the revelation of the supernal emotive attributes (middos) of Atzilus, in which is the source of speech; and it is called by the name Keser of Nukva. And this suffices for one who understands.

21Now, this drawing down is much lower in rank than the drawing down through the shofar mentioned above; for even Shabbos itself is higher in rank than this drawing down,

for Shabbos is the revelation of the mochin of Abba, as it is written, “for it is holy to you,” and the lulav is a drawing down from Z’eir Anpin to Nukva.

Nevertheless, this drawing down is needed even on Shabbos, since this revelation and drawing down through the lulav is from the inner level, which is the drawing down of Daas

(and see Pri Etz Chaim, the Gate of the Lulav, chapter 3, in the discourse of Rabbi Yosef Maaravi; and see what is written about Daas being the inner level in the explanation on the verse “Many waters,” in Parshas Toldos, and in the discourse beginning “He has not beheld iniquity in Yaakov,” in Parshas Balak), as is explained elsewhere.

But at any rate, since this drawing down is lower in rank, it was possible even in the Second Temple to draw this level down even [into] the outlying regions, etc.

(For this drawing down is from Z’eir Anpin to Nukva, which is the level of the lower hei; whereas the shofar is essentially the upper hei, as mentioned above, except that speech receives from it, etc.)

22Summary: Nevertheless, in the Second Temple, [the level of] the lower hei, it was not possible to draw into the outlying regions from that delight which comes through the shofar, which is above the level of Shabbos, for this drawing down is specifically in the upper hei, the First Temple; which is not so with the lulav.

As for what Tosafos further asked, that regarding the shofar Rabban Yochanan ben Zakkai ordained that it be sounded in every place where there is a court, while the lulav was not permitted at all, it can be said

that the matter of the root of the ordained courts and the drawing down through the shofar have a great connection to each other.

For the root of the drawing down through the shofar, to sweeten the judgments, is from the Gevurah of Atik that is in the Mocha Stima’ah (the hidden brain), and this itself is the root and source of the ordained court, as the Ramaz writes at the beginning of Parshas [Ki] Sisa concerning [the month] being sanctified by the court; see there.

But the lulav does not have so much connection to the court, for it is the drawing down of the chasadim (kindnesses); and as is known, Rosh HaShanah is the matter of “His left hand under my head,” and it is the Day of Judgment, whereas Sukkos is the level of “and His right hand embraces me.”