דרושים לראש השנה ועשי״ת ויוהכ״פ

1Discourses for Rosh HaShanah, the Ten Days of Teshuvah and Yom Kippur

2“Blow the shofar at the new month (bachodesh), at the concealment (bakeseh), for the day of our festival; for it is a statute for Israel, a judgment of the G‑d of Yaakov.”

Now, all the months are called “the months of the year,” whereas Tishrei is called simply “month” (chodesh): a general renewal (chiddush) for the worlds as a whole and their coming into being from nothing to something, because in it is Rosh HaShanah, which is the level of the head and brain (mochin) of the year.

For the aspects of world, year and soul are alike: just as in the soul there are the head and brain, in which the life-force as a whole is revealed, and from it a particular life-force spreads out and is drawn into the limbs, to each limb

according to its temperament and nature, so it is in world and year — world being the dimension of space, and year the dimension of time: on Rosh HaShanah there is the revelation of the life-force as a whole, and from it a particular life-force is drawn to each month.

For each month is a renewal of the life-force from nothing to something. But in each month it is the renewal of a particular life-force, and on Rosh HaShanah the renewal of a general life-force for the whole year.

(See the Pardes, in Erchei HaKinuyim, under the entry “Year”: that the twelve Rosh Chodesh days are the level of the twelve oxen, and Rosh HaShanah is the level of “and the Sea was upon them, above.” And see what is written on this in the discourse beginning “Who has counted the dust of Yaakov.”

And therefore it is the time of teshuvah, for teshuvah is likened to the sea, as is written in Eichah Rabbah on the verse “You have covered [Yourself] with anger”: teshuvah is likened to the sea, etc.; and in Parshas Va’eschanan, on page 289b.)

And each year a different general life-force is renewed; and this renewal is so that there be a revelation of His Kingship, may He be blessed, the level of the light that fills all worlds (memalei kol almin), even in the higher worlds.

But this revelation depends on the deeds of the lower beings, and of this it is said, “Blow the shofar at the new month,” etc. And the explanation of the matter of the shofar,

and also of the matter of the Ten Days of Teshuvah — for our Sages, of blessed memory, said on the verse “Seek Havayah when He may be found”: “These are the Ten Days of Teshuvah” — and why these days in particular are days of teshuvah.

Now, it is written, “Your Kingship is the kingship of all worlds (olamim)”; the meaning is that olamim is a term of concealment (he’elem). For before the worlds came into being there was He and His Name alone; and in order that the worlds come into being from nothing to something, He contracted and concealed the light of the flow of the Infinite One (Ein Sof), blessed be He, so that there would be only a revelation of His Kingship, may He be blessed

(and see what is written in the explanation on the verse “A menorah of gold”); for it is from the revelation of His Kingship, may He be blessed, alone that all the worlds, higher and lower, live and endure.

Now, this tzimtzum (contraction) is only in relation to the worlds; but in relation to the Holy One, blessed be He, there is no change at all, G‑d forbid, as it is written, “Even darkness does not darken,” and “You are the first,” etc.,

for “before Him everything is considered as nothing.” And He is called “the King who alone was exalted from of old (me’az)”: the meaning is that He is in the state of “alone,” as of old, before the world was created. And the drawing forth of the revelation of His attribute of Kingship, may He be blessed, is as it is written, “Havayah reigns; He has clothed Himself in majesty,” etc.:

that He clothed Himself in a garment of majesty so that His Name would be called “King.” For thus it arose in His will, may He be blessed, to hide and conceal the light and flow of the Infinite One, blessed be He, so that worlds would come into being by way of descents and a chain of descending levels (hishtalshelus), until there would be this lowly, physical world, in which the dwelling place of man was made,

in order to transform darkness into light, so that there be the advantage of the light that comes from the darkness (see at the end of Parshas Tetzaveh [in the Zohar], 187, at the end of side a; and see what is written at the end of the discourse beginning “Know this day”).

And what is the ultimate purpose of this advantage of the light that [comes] from within the darkness? Such is the Supernal Will, blessed be He, which is above the level of Chochmah (wisdom) and comprehension; and in the Zohar it is called “At the outset of the King’s authority,” etc.

Now, the beginning of the creation of the worlds was when it arose in His will of itself, out of free kindness, as it is written, “For I said, the world shall be built with kindness”; but from then on, the drawing forth of this will depends on the deeds of the lower beings.

And the main time of the drawing forth of this will is on Rosh HaShanah, on which there is the renewal of the general life-force of the coming year; and the drawing forth of the general life-force of the past year is in a state of withdrawal at the beginning of the night of Rosh HaShanah.

Therefore Rosh HaShanah is the Day of Judgment, on which man is judged for his deeds that passed in the past year; for, as to there being once again a renewal of the general life-force of this year, there are many accusations about this

against man, whether he is worthy of this — of [life-force] being drawn through the Supernal Will, blessed be He, in the revelation of His Kingship, may He be blessed — because of the many ways of casting off the yoke that there are: that they do not always accept upon themselves the yoke of the Kingdom of Heaven

with love and with will, but only at intervals and at set times, when one remembers the King of the kings of kings, the Holy One, blessed be He; whereas all the rest of the day each and every one turns to his own thoughts, “each according to what he knows in himself”; and especially one who is not careful both in “turning away from evil” and

in “doing good,” each and every one according to his level. For it is impossible for there to be a drawing forth of the Supernal Will, blessed be He, for the revelation of His Kingship, may He be blessed, when there is, G‑d forbid, a casting off of the yoke of the Kingdom of Heaven below, since they do not accept upon themselves the yoke of His Kingship, may He be blessed, willingly

(and see what is written in the discourse beginning “My dove, in the clefts,” on the matter of “My fair one” [and] “You have clothed Yourself in glory and splendor”; whereas when there is a casting off of the yoke, this is the level of “I clothe the heavens in blackness,” and then there is revelation only from the level of “and Your dominion is in every generation,” which is below the level of “Your Kingship”; for kingship is specifically that which they accepted upon themselves willingly).

But of this it is said, “Havayah supports all who fall,” etc., so that there be “The eyes of all hope (yesaberu) toward You”: that the hope (sivron) and expectation

which every person pursues with his will and desire be that G‑d shine in his heart, so that he accept upon himself the yoke of the Kingdom of Heaven with love and will. And through this, “You open Your hands and satisfy every living thing [with] will (ratzon),”

which is the level of the Supernal Will for the revelation of His Kingship, may He be blessed; and He “satisfies every living thing [with] will” through the opening of the yuds, for “Do not read yadecha (Your hands), but yudecha (Your yuds),” etc.

And [so] it is drawn down that “Havayah is righteous in all His ways and kind (chasid) in all His deeds”: that even in “all His deeds,” which is the level of physical action, the level of “kind” (chasid), which is the supernal Chesed (kindness), blessed be He, will be drawn down and spread forth. And see what is written on this in the discourse beginning “For the mountains may depart.”

3Now, the way to draw down the Supernal Will, blessed be He, so that there be a revelation of His Kingship, may He be blessed, for the existence and coming into being of the worlds, is, throughout the year, through occupation with the Torah and the mitzvos, which are themselves His will and His wisdom, may He be blessed;

that is, the Supernal Will clothed in Chochmah, for “the Torah comes forth from Chochmah”; these are the level of the reasons of the mitzvos, which will be revealed in the Time to Come, and they are the drawing forth of the Infinite Light (Or Ein Sof), blessed be He, that is hidden in each mitzvah according to its level and worth.

And in general, they are the drawing forth of the Infinite Light, blessed be He, that is clothed in supernal Chochmah. And along these lines our Sages, of blessed memory, instituted the blessing before every mitzvah, “Blessed are You, Havayah, our G‑d, King of the world, who has sanctified us with His commandments and commanded us,” etc. The meaning is:

the blessing and drawing forth from the Supernal Will, blessed be He, so that Havayah be “our G‑d” and that He be “King of the world,” is according to “who has sanctified us with His commandments”: for the drawing forth of the supernal holiness and supernal Chochmah is through His commandments to us.

Therefore the 248 commandments are called “the 248 limbs of the King”: that is, “limbs” for being King. And “limbs” means drawings-forth; as, by way of analogy, a limb is the drawing forth and spreading of the soul’s life-force in the body from the revelation of the general

life-force in the head and brain, so the mitzvos are the drawing forth of the level of supernal Chochmah, which is drawn down to become the level of “King of the world.” (And see what is written in the discourse beginning “And it shall be to you for tzitzis,” and what is written at the end of the discourse beginning “When Israel put ‘we will do’ first.”)

And this is the meaning of “mitzvos require intention (kavanah)”: for the mitzvos have two aspects. The first: that such is the command of the King, which He commanded us.

And the second is its intention: that they are the reasons of the mitzvos, in which and through which the Infinite Light, blessed be He, clothed in the level of supernal Chochmah, is drawn down

(and see what is written on this in the discourse beginning “And now, I pray, let [the power] be great”). And this is the matter of “for the sake of the unification of the Holy One, blessed be He, and His Shechinah”: His Shechinah is the level of the command of the King,

which is the level of the light that fills all worlds (memalei kol almin); and the Holy One, blessed be He, is the level of “holy and set apart,” the level of the light that encompasses all worlds (sovev kol almin), the level of the drawing forth of the Infinite Light, blessed be He, that is drawn into this mitzvah. And they must be in a state of unity,

for “their end is wedged in their beginning”: that is, by doing the mitzvah because it is the command of the King, the Infinite Light, blessed be He, that is drawn into this mitzvah rests and is revealed in his soul.

42. But one who blemishes the Torah and the mitzvos, whether in “turning from evil” or in “doing good,” “each according to what he knows in himself,” and who cannot draw down the Supernal Will, blessed be He, for the revelation of His attribute of Kingship, may He be blessed:

in this lies the advantage of the special quality of Rosh HaShanah and the Ten Days of Teshuvah, that in them and through them the Supernal Will, blessed be He, will be drawn down.

5And the explanation of this matter: we need to understand how teshuvah has the power to repair all the blemish caused by neglecting the positive commandments. For with the prohibitions — where, if one committed one transgression, he acquired for himself one accuser, etc.,

as we learned in Pirkei Avos — once he “returns to Havayah, and He has compassion on him,” he arouses abundant compassion above; and these are the level of “pure waters,” of which the verse says, “And I will sprinkle pure water upon you, and you shall be pure”; and it is written, “When G‑d will have washed,” etc.;

for through this we say, “Erase and remove our transgressions,” etc.: through this He erases and removes the transgression and the accuser. And as in the saying, “And all wickedness will vanish like smoke, when You remove,” etc.; as it is written, “And I will remove the spirit of impurity,” etc.

But the positive commandments, which are the drawings-forth of the King’s limbs — once he has blemished [them] and caused a lack in their flow, with what, then, will this be repaired through teshuvah, so that their flow be complete and their lack filled?

But it is written, “From the depths I have called You, Havayah.” The meaning: for there to be “I have called You,” from concealment into revelation, so as to be the level of Havayah,

that is, the drawings-forth and flows of the level of the King’s limbs, is through “from the depths”: that is, the supernal depth, the Supernal Will that is far above the level of the chain of descending worlds (hishtalshelus), which is revealed through an arousal from below, in the depth of the heart, the supernal will that is in the soul;

that is, by his contemplating deeply in his heart the bitterness in his soul over the greatness of the blemish and the lack he has caused, and crying out to G‑d in his distress, at the level of “their heart cried out,” so that the heart cries out (as is written in Koheles Rabbah) (page 87a),

on the verse “I spoke to my heart”: “The heart cries out, as it is said, ‘Their heart cried out to Ado-nai.’” And see in the Zohar, Shemos, page 20a. “From within a man, and a heart that is deep”: very, very [deep], more than his soul can bear, because his soul has no strength to contain the greatness of the bitterness.

Therefore this cry is only in the heart: for whatever the soul can contain, he can still bring out with his lips and the breath of his mouth; whereas when the bitterness in his soul grows exceedingly great, until the soul has no strength to contain [it],

then it is impossible to hold in the breath, and he cries out, “going along and lowing,” until he has no strength to speak and to bring out [words] with his lips and the breath of his mouth, and he has nothing

but the cry of the heart, because it has reached the very draining-out of the soul; as in the story of Rabbi Elazar ben Durdaya, who wailed with weeping and crying out until his soul actually left him.

Therefore it was said of him, “There is one who acquires his world in a single hour”: that in a single hour of teshuvah he acquires his entire world in the World to Come

(and on the term “acquires,” see what is written on the verse “If you acquire (tikneh) a Hebrew servant,” and see in Pri Etz Chaim, on the intention of “who acquires (koneh) all”), even though he never had Torah and mitzvos in his hand. For through this level of teshuvah from the depth

of the heart, with remorse and the uprooting of the will, with actual self-sacrifice (mesirus nefesh) — through this nullification of the will at this level, he causes and arouses above the Supernal Will, blessed be He, which is far above the level of hishtalshelus. And therefore our Sages, of blessed memory, said, “In the place where baalei teshuvah stand,” etc., for “they draw it down with greater force.”

The explanation is that the Supernal Will has two levels. The first is [the will] clothed in Chochmah, which is the beginning of the hishtalshelus (and see what is written on the matter of “We were slaves to Pharaoh, and He took us out,” etc., that they clothed, etc.; see there);

for this level of will is drawn down through Torah and mitzvos, which are themselves the Supernal Will, blessed be He, clothed in Chochmah, for “the Torah comes forth from Chochmah”; and it is drawn down through the virtue and rank of the perfectly righteous, who fulfill Torah and mitzvos all their days, always,

and have not blemished them, G‑d forbid. And the second is the level of the Supernal Will that is far above the order of hishtalshelus and is not clothed at all in the level of supernal Chochmah;

and it is the level of “the skull (gulgalta) that covers over the brain.” By way of analogy: the three cavities of the skull are the seat of Chochmah, Binah and Daas, while the bone that covers over the brain (mochin), which is not the seat of the brain at all, is what is called the skull. So, by way of analogy, this level of will is far above the seat of Chochmah, Binah and Daas;

and it is what is revealed in baalei teshuvah through the depth of the heart, which is also the level of the supernal will that is in the soul, which is beyond what his soul can bear;

and it is the level of “the desire of the heart” (re’usa deliba): through this supernal will, far above hishtalshelus, revealed in their soul, all the lacks and blemishes from the neglect of the positive commandments, whose “foundation is in the holy mountains,” from supernal Chochmah, are filled.

It is like the analogy of a river that has been laid waste and dried up: when they want to fill it, they dig deep, at the spring and the welling source, and through this the river fills again. So, through the revelation of the level of the Supernal Will, blessed be He, which is far above the order of hishtalshelus, all the lacks and blemishes are filled and made whole.

And this is “From the depths I have called You, Havayah”: through the level of “from the depths,” “I have called You,” so that there be a drawing forth of Havayah, once the level of the source and the welling spring has been revealed. And this is “Forgive us, our Father,”

“for we have sinned.” For at first glance it is not understood: what is [meant by] “for we have sinned”? Is this a reason given for forgiveness? It should have said, “Forgive us, our Father, for what we have sinned.”

But with what was said above it will be understood: because we have sinned, and have diminished the drawing forth, by way of hishtalshelus, of the Infinite Light, blessed be He, through His commandments and His Torah, therefore “forgive us,” to arouse the source of compassion and forgiveness,

that is, the revelation of the Supernal Will, blessed be He, which is far above the order of hishtalshelus, in order to fill all the lacks. And this is “forgive us”: for the restoration of the will is not the same will that there was at first,

for that will has withdrawn because of the sin and iniquity, and how could it return and be drawn down? Rather, the restoration of the will, and the forgiveness, are drawn from “the Will of all wills,” that is, from what is far above the level of the will clothed in Chochmah. And see what is written at the end of the discourse beginning “And you shall make a tzitz.”

And this is “For with You is forgiveness, so that You may be feared”: for forgiveness is the revelation of the Supernal Will that is above hishtalshelus, which is truly the level of “with You”; and similar to what is written,

“For with You is the source of life”: that the source of all life, and the life of life, is drawn from the source of all, above the order of hishtalshelus. And with the revelation of forgiveness and of the Supernal Will at this level,

then “so that You may be feared”: that there be endurance for the level of awe that comes from His attribute of Kingship, may He be blessed; for without the revelation of the Supernal Will and the level of forgiveness, there is no endurance for the revelation of His Kingship, may He be blessed, for one who has blemished the Torah and mitzvos.

63. Now, the revelation of this level and this will is revealed on Rosh HaShanah, which is the level of the head, and of the “skull (gulgalta) that covers over the brain,” which is far above the seat of Chochmah, Binah and Daas;

and also in the Ten Days of Teshuvah, for throughout the Ten Days of Teshuvah the psalm “From the depths I have called You” is said. And therefore, “Blow (tik’u) the shofar at the new month”: the meaning of tik’u is the tekiah, which is a simple sound that comes out of the breath of the heart, from its innermost part;

and it is the level of the cry of the heart that comes out of the inner part of the heart, which is far above Chochmah, [a cry] that cannot be brought out with the lips in speech; for speech is drawn from the level of Chochmah, as it is written, “Havayah founded the earth with Chochmah.”

And of this it is said, “Hear my voice (bekoli)”: the meaning of bekoli is what is within my voice, that is, its inwardness and inner dimension, which is the level of the inner dimension of the heart; whereas the voice itself is drawn from the outer dimension of the heart, which is below Chochmah and Daas.

And this is [the meaning of] bachodesh: the renewal (chiddush) of the worlds from nothing to something, which are renewed every Rosh HaShanah through “the word of Havayah” and “the breath of His mouth,” may He be blessed, is through the tekiah,

which is the drawing forth of the inner dimension of the Supernal Delight and Will, blessed be He, which is far above the level of Chochmah, revealed through the level of the shofar. This is the idea of “make your deeds beautiful (shapru),” the level of Shifrah, who “makes the newborn beautiful (meshaperes)”

(and this is “the name of hei achas (the one) was Shifrah”: that is, the upper hei of the Name Havayah. And it is explained elsewhere, on the verse “Go for yourself,” that in the level of hei there is a revelation of a higher level, above even the yud. And in the Rabbah on Parshas Shemos, section 1, and on Koheles, on the verse “A good name is better than good oil”: “Another explanation: Shifrah, for she established Israel,” etc.;

“By His breath the heavens are beautiful (shifrah)” — in Job, chapter 26 — and Rashi explains shifrah as “He spread [them] like a tent,” and the Ramban explains: He made [them] beautiful and set [them] in order, removing the cloud from upon them, etc. And all these aspects pertain to Rosh HaShanah, for then is the revelation of the supernal attributes (middos), which are called “heavens”; and this is through the level of the shofar. And just as Shifrah established Israel,

so it is said of the shofar, “for it is a statute for Israel.” And this is why they are called “the Hebrew (ivriyos) midwives”: for the root of this drawing forth is from the level of “beyond (be’ever) the river,” the river that “goes out of Eden,” as is written in Parshas Emor [in the Zohar], 99a; that is, from the level of the source of supernal delight — “for with You is the source of life” — from which it is drawn down so as to “make the newborn beautiful”),

that is, that the level of the Supernal Delight and the Supernal Will, which is above the order of hishtalshelus, be in a state of revelation, so that there be a revelation of His Kingship, may He be blessed, below.

And this is “Elokim has gone up with a teruah, Havayah with the sound of the shofar”: the meaning is that the ascent of Elokim from below to above will be with a teruah, in the manner of affection and friendship (re’us); and the drawing down of Havayah from above to below will be with the sound

of the shofar, in the manner of the Supernal Delight, to draw down “the King’s teruah (friendship) is in him”: that there be drawn down upon us the delight, affection and friendship of His Kingship, may He be blessed. And then it is written, “And He was King in Yeshurun,” etc.,

“together, the tribes (shivtei) of Israel.” Shivtei is a term for branches; that is to say, even the level of separate branches will be together, in the level of supernal unity, so that there be “unite our hearts,” etc.

(And see what is written on the meaning of “unite our hearts” in the discourse beginning “Who has counted the dust of Yaakov.” And see on the matter of “Blow the shofar at the new month, at the concealment,” etc., [in the Zohar,] Parshas Vayera, 114a and b; Tetzaveh, 184a, 186a; Emor, 99; Pinchas, 231; Shoftim, 275a; Naso, 121b; Pekudei, 267b; Rabbah, Emor, section 29.)

However, Rosh HaShanah is the Day of Judgment, on which man is judged for his deeds of the past year; because, for there to be the Supernal Delight and Will

in the revelation of His Kingship, one must examine on what the delight will rest and in what He will take delight in the revelation of His Kingship. If there was a casting off of the yoke of His Kingship, may He be blessed, there are many hindrances and many accusations about this, etc.

And for this there are the Ten Days of Teshuvah: to be at the level of “from the depths,” to arouse the Supernal Will and the Supernal Delight, so that there be nothing to hold it back, etc.

And these ten days correspond to the ten powers of the soul, which are intellect and emotive attributes (middos), etc. (And see what is written on this at the end of the discourse beginning “But Havayah your G‑d would not listen to Bilam,” and at the end of the discourse beginning “For on this day He will atone.”)

7“At the concealment (bakeseh), for the day of our festival.” The meaning: the Supernal Will that is revealed on Rosh HaShanah comes through bakeseh, which is the level of the withdrawal at the beginning of the night of Rosh HaShanah,

which is the time of the withdrawal of the general life-force of the past year; and on Rosh HaShanah, through the prayers and the shofar blasts, a different general life-force is renewed, and it rises, ascent after ascent, from Rosh HaShanah until Yom Kippur, when at Ne’ilah is the completion of the ascents, and it is the time of the completion of forgiveness.

And then it is written, “Before Havayah you shall be purified”: above the level of Havayah, as mentioned above; until from this it is drawn down to “the day of our festival,” which is the festival of Sukkos,

which is “the time of our rejoicing,” the revelation of joy. And the joy will be great for G‑d, with surpassing excellence, through the revelation of the Supernal Will, blessed be He, by way of the level of bakeseh, which is the withdrawal at the beginning of the night of Rosh HaShanah; like the analogy of one who goes free from captivity, whose joy is with surpassing excellence, and doubled.

Therefore it is written, “And you shall draw water with joy,” which is the matter of the water libation on the altar on the Festival; they are the drawing forth of the revelation of the “pure waters” of which the verse says, “And I will sprinkle,” etc.

8“For it is a statute for Israel, a judgment of the G‑d of Yaakov.” Now, Israel is the level of “for you have striven (sarisa) with Elokim,” etc.: that is, he has already become a prince (sar) and ruler over the level of Elokim,

which is the level of tzimtzum and the hiding of the Face, so that this world and its pleasures may be revealed; for his G‑dly soul has already stripped off the “soiled garments,” and has been transformed from darkness into light, and he despises evil and chooses good by virtue of the will of his G‑dly soul, which is the ruler within him. And at this level,

“for it is a statute,” etc.: that there is drawn to him on Rosh HaShanah, from the level of the gulgalta and the supernal will, a “statute” (chok) and sustenance for the whole year. For chok is a term for sustenance, as it is written, “Feed me my allotted bread (lechem chuki)”;

and chok is also a term for permanence, and chok is also a term for engraving (chakikah); and this is the matter of “He engraved engravings in the supernal luster (tehiru ila’ah),” which is the level of engraved letters, which are the level of vessels

(and from there is the root of the soul, as in the saying, “The soul that You have given me, it is pure (tehorah)”: for it is drawn from the level of tehiru ila’ah; and see what is written on the verse “And like the very heavens for purity (latohar)”) — so his soul will be a vessel and a dwelling

for the resting of the Infinite Light, blessed be He, within him, and with permanence: that all his days, constantly and forever, it will be in a state of self-nullification (bittul) toward Him, may He be blessed; and he will be a chariot (merkavah) for His dwelling, so that his Torah is his occupation day and night,

his mouth never ceasing from study; and with fiery flashes, like a flame that rises of itself, to cleave to Him in prayer; and the like: that all his words, deeds and thoughts be for G‑d, in a state of the binding of Chochmah, Binah and Daas with Chochmah, Binah and Daas, etc.;

for this is his life and his existence all the days of his life, like food that gives life to the body, and by which man lives. And see what is written on the verse “And as a bride adorns herself with her jewels.” Whereas the level of Yaakov is yud akev, “yud [and] heel”: his G‑dly soul still descends into the heel, to clothe itself in the garments of this world,

but he is at the level of iskafya (subjugation), and in this there are ascents and descents and war, etc., for “one people shall prevail over the other people,” etc.;

“and were it not that the Holy One, blessed be He, helps him,” etc. And at this level there is drawn down mishpat (judgment), which is compassion, to draw down for him supernal compassion for the whole year, so that the Holy One, blessed be He, will help him to subdue, etc.

(And see Esther Rabbah, on the verse “And it came to pass in the days of”: “He is Havayah our G‑d; His judgments are in all the earth” — that His attribute of compassion is forever. And see what is written on the verse “Zion shall be redeemed with judgment.”) And all this is drawn down on Rosh HaShanah.

Therefore the month is called Tishrei, the letters of yishras: that is, the level of “uprightness (yishras) of heart,” that is, to make the hearts upright, so that there be “with all your heart” — with both your inclinations — so that there be drawn down

the revelation of the Supernal Will, blessed be He, far below, until even the evil inclination will be at the level of iskafya (subjugation), etc. And see what is written at the end of the discourse beginning “When you listen to the voice,” on the matter of “to do what is upright in the eyes of Havayah your G‑d.”