2. Now the general rule for our subject is: there are aspects that are in order and not in order, which are the aspect of (Psalms 139:5), "you have formed me backward and forward”, the aspect of Adam and Eve, Aleph Bet and Tav-Shin-Resh-Kuf. Adam corresponds to YHVH spelled out with Alephs , which is numerically equivalent to 45, which is the aspect of order, corresponding to “before”, to Aleph Bet in a forward sequence. Eve is the aspect of speech, the aspect of “night to night will tell” (Psalms 19:3), the aspect of Malchut Peh, etc., the aspect of Tav-Shin-Kuf-Resh in a backward sequence, to, ”backward”, etc. This is as we see, that a person sometimes goes along not in order. This comes about from the aspect of 'not in order', as seen above, by the person having severed disorder from order. This blemish is caused mainly by haughtiness, as (one says) "I will rule", for in this way a person takes Eve-Malchut for himself and severs it from Hashem, and then it is not in its whole perfect state. This is because its main sustenance is from the Divine Name of מ"ה, which is the intellect, which is in the aspect of order. The perfection of all things is only when they are united and bound with Hashem, when they receive perfect sustenance from Him. Wholeness comes from the mind, etc., the aspect of Wisdom, כ"ח מ"ה (the power of Mah), as in "Wisdom sustains life" (Kohelet 7:12) and as in "What is our life, what is our strength, etc" (morning prayers), and מ"ה is (numerically) equivalent to Adam. Then, it contains wholeness, etc. This is, "G-d's is the earth and its bounty" (Ps. 24:1), and then, everything is in order for a person, since, "Wherever there is the masculine, the feminine is not mentioned". Zohar III, Chukat, 183b. Therefore Eve, disorder, becomes submerged and nullified into Adam, order. And the aspect of order is called Yud and Malchut is called Dalet - דלי"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם, which has nothing of its own. Zohar I 170a. Hashem draws the sustenance of Wisdom, represented by the Yud, into the Malchut, represented by Yud-Vav-Dalet. This is "You formed me backwards and forwards and placed your Kaf upon me"; Kaf not meaning hand, but the letter Kaf, which is the Yud-Vav-Dalet (the letter Yud spelled out), which in Gematria equals Kaf (20). When a person separates the Dalet for himself and draws sustenance from it, his life then becomes disordered, and things do not go for him "in order", for he is now being sustained by "disorder", by the Malchut-Eve, tav-shin-resh-kuf. And therefore when one sees that things are not going 'in order', you should know that you have become haughty and you feel 'I shall rule'. What should you do? Repent, humble yourself and return to the category of מ"ה, as is written, "We are Mah (nothing) (Ex. 16:7). Then Eve is restored to the aspect of Adam, to the aspect of Mah, and things are restored to order. The main time for this repentence is during the month of Elul. Study all of this there well.
This is the aspect of washing the hands in the morning when you rise from sleep. Day and night correspond to Adam and Eve, to order and disorder. The light of the day corresponds to Adam, who represents Wisdom, for light corresponds to wisdom and knowledge, as Rabbeinu z"l says elsewhere (Likutei Moharan I 37), and as is written (Proverbs 2:13) "As thr advantage of light over darkness, so is the advantage of wisdom". Night corresponds to Eve-Malchut, as in "night to night יְחַוֶּה, will tell" as mentioned in the holy Zohar and brought in the laws of awakening Halachah 3. At night, the gates of the Garden of Eden are sealed, which is the aspect of the disappearance of knowledge, and the world is then ruled by the Matron, which is Malchut. Therefore, judgments are empowered during the night, as stated in the holy Zohar I 92b, for all judgments arise from disorder, which corresponds to judgments, the source of all suffering, G-d forbid, which is against human will, corresponding to disorder. And disorder is the aspect of the darkness of night, as a person walking in the dark will walk in a disorderly way, because he cannot find the right path, and he may stumble on a rock, or something similar. However, during the daylight, one sees the path and walks in order. Therefore day and night correspond to order and disorder, to Adam and Eve, etc. Therefore, at night, when disorder rules, and order, wisdom, the light of day have disappeared, then is the time to sleep, and sleep is the aspect of nullification. For when a person sees that his intellect is confused and his mind is not settled, judgments that are attached to disorder are empowered. For when holy knowledge is perfect, disorder comes into order, for 'Where there is masculine, the feminine is not mentioed'. But at night, when knowledge disappears, and disorder, to which judgments are attached, G-d forbid, is empowered, G-d forbid, one must relinquish one's knowledge altogether, as if one had no knowledge at all, and completely nullify oneself into sleep. We must sleep at night when knowledge is not perfect, for otherwise, disorder may overrule, G-d forbid. Therefore we sleep at night to completely banish our knowledge and nullify ourselves, showing that disorder, which corresponds to the body, has no sustenance at all other than via the intellect. Therefore, we completely relinquish the intellect and the body remains like an inanimate stone with only the bare minimum of life. During sleep, the intellect is refreshed and strengthened, so that when we wake from our sleep, renewed mental forces return to us and the body is also strengthened. This is because the body is sustained mainly by the soul and the soul and the body themselves correspond to order and disorder. The body and the soul represent a man and a woman, as is known, Adam and Eve, light and darkness, wisdom and foolishness as mentioned elsewhere in the lesson entitled "דִּרְשׁוּ ה' וְעֻזּוֹ" (Likutei Moharan I 37). The body has no sustenance at all other than the soul, so at night, when knowledge is not whole/perfect, we must completely relinquish knowledge and literally nullify ourselves in sleep, so that disorder will not overpower us.
And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, "the earth will be filled with knowledge as the waters cover the sea bed". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse "Open your hand". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to "the world was created in the month of Tishri". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, "you shall know today and restore to your heart that G-d is the Lord". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in "today to do them". Deuteronomy 7:11. This is alluded in "the two tablets of the covenant are in my two hands". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said "woe that two Torahs are about to disappear from the world". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, "the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess.
And therefore, it is forbidden, before washing, to touch your eyes, ears, etc., with your hands. Shulchan Aruch Orach Chaim Siman 4 Seif 3. For all of these are the orifices of the head, the mind, and all of these seven orifices represent the channels through which intellect is drawn - they are the Seven Candles, as explained in another place (Likutei Moharan I, 21). Therefore, one must not touch them with the hands before washing so as not to empower disorder over order, which is the aspect of da'at/knowledge, corresponding to the seven orifices of the mind by the impurity which is attached to the hands, the tools of action, which are attached to disorder. Therefore, we must first purify and sanctify the hands with water, representing the drawing of the waters of knowledge. Then we are able to raise the hands to G-d and to bring everything into order, as in, "Raise your hands with holiness" (Ps. 134:2). By drawing knowledge, everything comes into order, which is the aspect of da'at/wisdom and knowledge, for wisdom is called holiness as is known. This corresponds to rising at midnight, or at least before sunrise, to bind day to night with Torah and prayer: night, disorder, which corresponds to night, with day, with order, which corresponds to day. This is the essential work of a human being - to elevate and bring all worlds to their root.
And this is, "Bless G-d, all servants of G-d, who rise in G-d's house at nights" (Ps. 124:1); specificallt 'who rise at nights', for rising at night to study Torah and pray is the main rectification, for that is how we bind night with day, disorder with order, which is the main rectification of all worlds. This is the juxtaposition of 'Raise your hands in holiness and bless G-d': 'raise your hands', for elevating and binding night with day, disorder with order, is accomplished specifically by the hands, the tools of action, the totality of the Torah. They raise all worlds to their root, as in, 'Raise your hands in holiness and bless G-d', as in, "When I raise my hand to heaven" (Deut. 32:40), which is the raising of the hands spoken about in the Zohar, for the totality of all worlds are held in the hands, as in, "My hand founded the earth and my right hand measured the heavens" (Isaiah 48:13). Therefore, holiness is mainly in the hands, for by fulfilling the Torah and the mitzvot that are held in the hands, the tools of action, we elevate all worlds, which represent disorder, raising and bringing them back to their source, to G-d, to order, represented by wisdom, which is called holiness, as is known. And this is, 'raise your hands with holiness' and it connects well with the previous verse, 'Bless G-d, all G-d's servants, who rise at nights'
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.
And each and every year we must work at this rectification on Rosh Hashanah, for that is the day they were created and when they should have made this rectification, but instead the did the opposite. That is why our service on Rosh Hashanah and Yom Kippur is related to this rectification, as brought in the Kabbalistic texts. Therefore, the essence of the rectification of Rosh Hashanah is to work at restoring everything to order, repenting for all of one's sins, which are caused by disorder, by haughtiness, completely surrendering oneself to G-d in order to elevate the entire world that was created at this time of year; in other words, restoring disorder back into order. This is the aspect of 'sleep' on Rosh Hashanah, as mentioned in the Kabbalistic texts, "G-d cast a slumber" (Pri Etz Chaim, Rosh Hashanah, 2, 4). Sleep represents surrender. Order and disorder correspond to Chochmah and Malchut, Adam and Eve, and 'Eve' must be submissive to 'Adam', knowing that the entire world which seems to be ruled by Malchut, by Eve, all comes from G-d alone, "for Kingship is G-d's" (Ps. 22:29) and everything in existence and all life on earth is absolutely nothing before Him. It is a great mitzvah to know and declare this knowledge. It is the main source of sustenance for man and for all the worlds, and is what brings everything back into order. But when disorder, represented by judgments, is empowered, which is on Rosh Hashanah, when the world, corresponding to disorder, was created, and on which Adam and Eve sinned, thus empowering disorder, we must at this time completely surrender ourselves into sleep. In other words, we must completely relinquish and abandon our intellect, as if we have no knowledge at all, but rather declare G-d as King with utmost faith and simplicity, without any sophistication. This is our main work on Rosh Hashanah and Yom Kippur, on which we are completely involved in revealing His kingship without any sophistication. On these Days of Awe, we completely set aside our knowledge and surrender ourselves, devoting ourselves to prayers, beseeching, song and praise from Psalms and other types of requests and liturgy. All this represents sincerity and simplicity without any sophistication, for that is how we reveal G-d Kingship. This is the meaning of the 'sleep' on Rosh Hashanah as mentioned in the Kabbalistic texts. It is explained there that this 'sleep' is the disappearance of the Supernal Mind from the Zeir Anpin, and then Mind and sustenance are drawn directly into the Malchut from Binah, the Supernal Mother, rather than through the Zeir Anpin, and then, through the shofar, new Mind is drawn after this 'sleep'. After the arousal from this 'sleep', the Malchut is severed, etc. The 'sleep' represents the disappearance of the Mind; it is intentionally removed so that disorder, haughtiness, the main blemish of the mind, as mentioned in the Kabbalistic texts, will not become attached to it. Therefore, Ga'Avah, גַּאֲוָה (haughtiness) is numerically equivalent to Yah (15), which represents the Mind. The main blemish of haughtiness is in saying, 'I shall rule' and the main sustenance of the Malchut is from wisdom, as in, 'Wisdom sustains life', as Rabbeinu z"l explains in the lesson. The Malchut must be elevated to its source, as in, "The Kingship will be G-d's" (Ovadiah 1:21), to know that all the worlds and everything in them, which correspond to Malchut, were all created and are solely guided by G-d's Kingship, which rules over all. Therefore we must completely surrender ourselves to G-d and to be nothing in our own eyes, as in "we are מ"ה" (Ex. 15:7) , for sustenance comes mainly from מ"ה, as in, 'מ"ה us our life'. But when one is haughty and says 'I shall rule' and seeks to draw 'kingship' to himself, this is because in his haughtiness, he believes that he has already achieved some intelligence, that he is a scholar, a kabbalist, a tzaddik, and deserves some status of power. He thus desires to overturn order and take the Malchut for himself, as if he has power and knowledge to sustain the Malchut which is sustained mainly by wisdom, to draw wisdom into disorder and to empower disorder over order. It is certainly possible to draw kingship to oneself other than by means of wisdom, which sustains the Malchut. Therefore, this haughty person who says 'I shall rule' blemishes wisdom in wanting to draw the mind into the kingship of evil, which is haughtiness. Therefore, as long as disorder is not yet ameliorated, that is, at the beginning of Rosh Hashanah, one must completely relinquish and set aside one's mind so that disorder, judgments, will not be able to attach itself to it. And during this complete surrender, corresponding to 'sleep', in that we do not use any wisdom at all, we then rise above human wisdom, for sincerity, simplicity and faith rise above the Mind and Wisdom, as we have explained elsewhere. Then we are able to declare G-d as King with all sincerity and without any sophistication. This corresponds to drawing the Mind and sustenance into the Malchut, bypassing the Zeir Anpin, as known. Now we reveal G-d's Kingship without any wisdom at all, but solely by means of surrender, when we are submerged into Binah, the Supernal Mother, which comprises the upper three Sefirot, from where His Kingship is revealed. Then, through the shofar, new mind is drawn and we are aroused from sleep, for by means of the sleep and the surrender, we are then able to receive great intellect, and the Malchut is severed and becomes a complete partzuf/structure on its own. For when we attain holy intellect, G-d's Kingship is revealed with complete knowledge to all, for the drawing of the mind is only for the purpose of revealing His Kingship, to know and declare that He is the Creator. Then, disorder is ameliorated and absorbed into order, as in, 'Wherever there is masculine, the feminine is not mentioned' for she surrenders to him. When the mind is in its perfect state of holiness, we need not be afraid of disorder, since we know that everything is solely from G-d, when all disorder completely disappears. Therefore, arousal from sleep is mainly by means of the sound of the shofar, for sound corresponds to Mah, the Divine Name representing order, as stated in the Tikunei Zohar, "YHVH is in sound an speech is in man". These correspond to order and disorder, for sound arouses intention, which is in the mind. This is the meaning of what our Sages said, "Blowing the shofar is wisdom and not a creative act" (Rosh Hashanah 29b). The sound of the shofar corresponds to wisdom, to Mah, to sound that arises the intention of the mind. Sound itself cannot be grasped. One cannot understand a person by his voice alone, for sound corresponds to Mah, to the power of wisdom by itself. With the shofar we evoke only sound, which corresponds to Mah, to order, so as to empower order. Then, with sound, we build speech, which is prayer, represented by the prayers we recite on Rosh Hashanah after the shofar blowing.
I had some other ideas regarding this subject, but unfortunately I have forgotten them since I did not write them down at that time. May G-d help me to retrieve all losses, and may I never lose again any single word, as a plastered well that does not lose a single drop. Amen, May it be His will.
עִנְיַן נְטִילַת יָדַיִם אַחַר הַשֵּׁנָּה, עַל פִּי הַתּוֹרָה "כִּי תֵצֵא לַמִּלְחָמָה" בְּלִקּוּטֵי תִּנְיָנָא בְּסִימָן פ"ב עַיֵּן שָׁם כָּל הַתּוֹרָה:
Regarding washing the hands after sleep, see the lesson "When you go out to war" in Likutei Moharan II 82. See the whole lesson there.
וְהַכְּלָל לְעִנְיָנֵנוּ, כִּי יֵשׁ בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר, שֶׁהֵם בְּחִינַת (תהילים קל״ט:ה׳) אָחוֹר וָקֶדֶם צַרְתָּנִי וְכוּ' בְּחִינַת אָדָם וְחַוָּה א' ב' ותשר"ק, כִּי אָדָם הוּא בְּחִינַת הוי' בְּמִלּוּי אַלְפִין בְּגֵימַטְרִיָּא מ"ה, שֶׁהוּא בְּחִינַת כְּסֵדֶר, בְּחִינַת קֶדֶם, בְּחִינַת א"ב כְּסֵדֶר וְחַוָּה הוּא בְּחִינַת הַדִּבּוּר, בְּחִינַת וְלַיְלָה לְלַיְלָה יְחַוֶּה, בְּחִינַת מַלְכוּת פה וְכוּ', בְּחִינַת תשר"ק שֶׁלֹּא כְּסֵדֶר, בְּחִינַת אָחוֹר וְכוּ'. וְזֶה שֶׁאָנוּ רוֹאִים שֶׁלִּפְעָמִים הוֹלֵךְ לָאָדָם שֶׁלֹּא כְּסֵדֶר, זֶה נִמְשָׁךְ מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר הַנַּ"ל, עַל-יְדֵי שֶׁמְּחַלֵּק בְּחִינַת שֶׁלֹּא כְּסֵדֶר מִבְּחִינַת כְּסֵדֶר וְעִקַּר הַפְּגָם הוּא עַל-יְדֵי גַּדְּלוּת שֶׁאוֹמֵר, אָנָא אֶמְלוֹךְ, שֶׁבָּזֶה הוּא מְחַלֵּק בְּחִינַת חַוָּה-מַלְכוּת לְעַצְמוֹ וּמַפְרִיד אוֹתָהּ מֵהַקָּדוֹשׁ בָּרוּךְ הוּא וַאֲזַי אֵינָה בִּשְׁלֵמוּת כִּי עִקַּר חִיּוּתָהּ מ"ה, הַיְנוּ הַשֵֹּכֶל, שֶׁהוּא בְּחִינַת כְּסֵדֶר, כִּי שְׁלֵמוּת כָּל הַדְּבָרִים אֵינוֹ אֶלָּא כְּשֶׁהֵם מְיֻחָדִים וּמְקֻשָּׁרִים בּוֹ יִתְבָּרַךְ, שֶׁאָז מְקַבְּלִין מִמֶּנּוּ יִתְבָּרַךְ חִיּוּת בִּשְׁלֵמוּת וְהַחִיּוּת הוּא הַמֹּחִין וְכוּ', בְּחִינַת חָכְמָה כ"ח מ"ה, שֶׁהוּא עִקַּר הַחִיּוּת, בְּחִינַת הַחָכְמָה תְּחַיֶּה, בְּחִינַת מ"ה חַיֵּינוּ מַה כֹּחֵינוּ וְכוּ' ומ"ה הוּא אָדָם וְכוּ'. נִמְצָא, זֹאת הַבְּחִינָה חַוָּה-מַלְכוּת כְּשֶׁהִיא מְקֻשֶּׁרֶת לָאָדָם לִבְחִינַת מ"ה, הַיְנוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אֲזַי יֵשׁ לָהּ שְׁלֵמוּת וְכוּ'. וְזֶהוּ, "לַה' הָאָרֶץ וּמְלֹאָהּ וְכוּ'" וַאֲזַי הוֹלֵךְ לוֹ לְהָאָדם כְּסֵדֶר, כִּי בַּאֲתַר דְּאִית דְּכַר נוקבי'ה לֹא אִדְכַּר תַּמָן (זוהר חוקת קפג). נִמְצָא, כִּי בְּחִינַת חַוָּה שֶׁלֹּא כְּסֵדֶר, נִתְבַּטְּלִים עַל-יְדֵי הָאָדָם כְּסֵדֶר וּבְחִינַת כְּסֵדֶר נִקְרָא יו"ד, שֶׁהַמַּלְכוּת הַנִּקְרָא דלי"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם והקב"ה מַמְשִׁיךְ לָהּ חִיּוּת הַחָכְמָה הַנִּקְרָא יו"ד וְזֶה יוּד וָאו דָּלֶת וְזֶהוּ, "אָחוֹר וָקֶדֶם צַרְתָּנִי ותשת עָלַי כַּפֶּיךָ" אַל תֹּאמַר 'כַּפֶּיךָ' אֶלָּא 'כַפֶּיךָ', הַיְנוּ יוּד גִימַטְרִיָּא כָּף וּכְשֶׁמְּחַלֵּק אֶת הַד' לְעַצְמוֹ וּמַמְשִׁיךְ לְעַצְמוֹ חִיּוּת מִמֶּנָּה אֲזַי נַעֲשֵֹית לוֹ שֶׁלֹּא כְּסֵדֶר וְכוּ' וְעַל-כֵּן הוֹלֵךְ לוֹ שֶׁלֹּא כְּסֵדֶר, כִּי הוּא בְּתוֹךְ בְּחִינַת שֶׁלֹּא כְּסֵדֶר, הַיְנוּ מַלְכוּת חַוָּה תשר"ק. וְעַל-כֵּן כְּשֶׁרוֹאֶה אָדָם שֶׁהוֹלֵךְ לוֹ שֶׁלֹּא כְּסֵדֶר יֵדַע שֶׁיֵּשׁ לוֹ גַּדְּלוּת, הַיְנוּ אָנָא אֶמְלוֹךְ, יַעֲשֶֹה תְּשׁוּבָה וְיַשְׁפִּיל אֶת עַצְמוֹ וְיִהְיֶה בְּחִינַת מ", כְּמוֹ שֶׁכָּתוּב (שמות טז), "וְנַחְנוּ מָה" וַאֲזַי נחזר חַוָּה לִבְחִינַת אָדָם, לִבְחִינַת מ"ה וְנַעֲשֶֹה כְּסֵדֶר וְכוּ', וְעִקַּר הַתְּשׁוּבָה הוּא בְּחֹדֶשׁ אֱלוּל וְכוּ', עַיֵּן שָׁם כָּל זֶה הֵיטֵב:
2. Now the general rule for our subject is: there are aspects that are in order and not in order, which are the aspect of (Psalms 139:5), "you have formed me backward and forward”, the aspect of Adam and Eve, Aleph Bet and Tav-Shin-Resh-Kuf. Adam corresponds to YHVH spelled out with Alephs , which is numerically equivalent to 45, which is the aspect of order, corresponding to “before”, to Aleph Bet in a forward sequence. Eve is the aspect of speech, the aspect of “night to night will tell” (Psalms 19:3), the aspect of Malchut Peh, etc., the aspect of Tav-Shin-Kuf-Resh in a backward sequence, to, ”backward”, etc. This is as we see, that a person sometimes goes along not in order. This comes about from the aspect of 'not in order', as seen above, by the person having severed disorder from order. This blemish is caused mainly by haughtiness, as (one says) "I will rule", for in this way a person takes Eve-Malchut for himself and severs it from Hashem, and then it is not in its whole perfect state. This is because its main sustenance is from the Divine Name of מ"ה, which is the intellect, which is in the aspect of order. The perfection of all things is only when they are united and bound with Hashem, when they receive perfect sustenance from Him. Wholeness comes from the mind, etc., the aspect of Wisdom, כ"ח מ"ה (the power of Mah), as in "Wisdom sustains life" (Kohelet 7:12) and as in "What is our life, what is our strength, etc" (morning prayers), and מ"ה is (numerically) equivalent to Adam. Then, it contains wholeness, etc. This is, "G-d's is the earth and its bounty" (Ps. 24:1), and then, everything is in order for a person, since, "Wherever there is the masculine, the feminine is not mentioned". Zohar III, Chukat, 183b. Therefore Eve, disorder, becomes submerged and nullified into Adam, order. And the aspect of order is called Yud and Malchut is called Dalet - דלי"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם, which has nothing of its own. Zohar I 170a. Hashem draws the sustenance of Wisdom, represented by the Yud, into the Malchut, represented by Yud-Vav-Dalet. This is "You formed me backwards and forwards and placed your Kaf upon me"; Kaf not meaning hand, but the letter Kaf, which is the Yud-Vav-Dalet (the letter Yud spelled out), which in Gematria equals Kaf (20). When a person separates the Dalet for himself and draws sustenance from it, his life then becomes disordered, and things do not go for him "in order", for he is now being sustained by "disorder", by the Malchut-Eve, tav-shin-resh-kuf. And therefore when one sees that things are not going 'in order', you should know that you have become haughty and you feel 'I shall rule'. What should you do? Repent, humble yourself and return to the category of מ"ה, as is written, "We are Mah (nothing) (Ex. 16:7). Then Eve is restored to the aspect of Adam, to the aspect of Mah, and things are restored to order. The main time for this repentence is during the month of Elul. Study all of this there well.
וְזֶה בְּחִינַת נְטִילַת יָדַיִם שַׁחֲרִית בְּקוּמוֹ מִשֵּׁינָתוֹ, כִּי יוֹם וְלַיְלָה הֵם בְּחִינַת אָדָם וְחַוָּה, בְּחִינַת כְּסֵדֶר וְשֶׁלֹא כְּסֵדֶר וְכוּ', כִּי אוֹר יוֹם הוּא בְּחִינַת אָדָם שֶׁהוּא חָכְמָה, כִּי הָאוֹר הוּא בְּחִינַת חָכְמָה וָדַעַת, כַּמְבֹאָר בְּדִבְרֵי רַבֵּנוּ ז"ל בְּמָקוֹם אַחֵר (בסימן לז) וּכְמוֹ שֶׁכָּתוּב (קהלת ב׳:י״ג), "כְּיִתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ כֵּן יִתְרוֹן הַחָכְמָה וְכוּ'" וְלַיְלָה הוּא בְּחִינַת חַוָּה-מַלְכוּת, בְּחִינַת וְלַיְלָה לְלַיְלָה יְחַוֶּה וְכַמְבֹאָר בַּזֹּהַר הַקָּדוֹשׁ (א) וּמוּבָא לְעֵיל בְּהִלְכוֹת הַשְׁכָּמַת הַבֹּקֶר (הלכה ג') שֶׁבַּלַּיְלָה תַּרְעִין דְּגַן עֵדֶן סְתִימִין, שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת הַדַּעַת וְעַלמא אִתְנַהֵיג עַל יְדָא דְּמַטְרוֹנִיתָא, שֶׁהִיא בְּחִינַת מַלְכוּת וְכַנַּ"ל וְעַל-כֵּן בַּלַּיְלָה דִּינָא שָׁלְטָא, כַּמְבֹאָר בַּזֹּהַר הַקָּדוֹשׁ (ב) כִּי כָּל הַדִּינִים נִמְשָׁכִין מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁהוּא בְּחִינַת דִּינִים שֶׁמִּשָּׁם כָּל הַיִּסּוּרִים ח"ו שֶׁהֵם שֶׁלֹּא כִּרְצוֹן הָאָדָם שֶׁהוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר, כִּי שֶׁלֹּא כְּסֵדֶר הוּא בְּחִינַת חֶשְׁכַּת לַיְלָה כְּמוֹ הָאָדָם הַהוֹלֵךְ בַּחשֶׁךְ שֶׁאָז הוֹלֵךְ שֶׁלֹּא כְּסֵדֶר, כִּי אֵינוֹ יָכוֹל לְכַוֵּן הַדֶּרֶךְ הַיָּשָׁר. וְאָז יוּכַל לְהִכָּשֵׁל בְּאֶבֶן וְכַיּוֹצֵא, אֲבָל בְּאוֹר יוֹם אָז רוֹאֶה הַדֶּרֶךְ וְהוֹלֵךְ כְּסֵדֶר נִמְצָא, שֶׁיּוֹם וְלַיְלָה הֵם בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר, בְּחִינַת אָדָם וְחַוָּה וְכוּ' וְעַל-כֵּן בַּלַּיְלָה, שֶׁאָז שׁוֹלֵט בְּחִינַת שֶׁלֹּא כְּסֵדֶר וּבְחִינַת כְּסֵדֶר, שֶׁהוּא הַחָכְמָה, שֶׁהוּא אוֹר, יוֹם נִסְתַּלֵּק עַל-כֵּן צְרִיכִין אָז לִישֹׁן וְהַשֵּׁנָּה הוּא בְּחִינַת בִּטּוּל, כִּי כְּשֶׁרוֹאֶה הָאָדָם שֶׁהַדַּעַת מִתְבַּלְבֵּל וְאֵין הַדַּעַת מְיֻשָּׁב כָּרָאוּי וְאָז יָכוֹל לְהִתְגַּבֵּר בְּחִינַת הַדִּינִים הַנֶּאֱחָזִין בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר, כִּי כְּשֶׁהַדַּעַת דִּקְדֻשָּׁה בִּשְׁלֵמוּת אָז נִתְבַּטֵּל בְּחִינַת שֶׁלֹּא כְּסֵדֶר לִבְחִינַת כְּסֵדֶר כַּנַּ"ל, כִּי בַּאֲתַר דְּאִית דְּכַר נוּקְבָא לֹא אִדְכַּר תַּמָן וְכַנַּ"ל אֲבָל בַּלַּיְלָה שֶׁאָז הַדַּעַת מִסְתַּלֵּק וְאָז מִתְגַּבֵּר ח"ו, בְּחִינַת שֶׁלֹּא כְּסֵדֶר שֶׁמִּשָּׁם אֲחִיזַת הַדִּינִים ח"ו, אֲזַי צָרִיךְ הָאָדָם לְסַלֵּק דַּעְתּוֹ לְגַמְרֵי כְּאִלּוּ אֵין לוֹ שׁוּם דַּעַת כְּלָל וִיבַטֵּל עַצְמוֹ לְגַמְרֵי, שֶׁזֶּהוּ בְּחִינַת שֵׁנָּה שֶׁמֻּכְרָחִים לִישֹׁן בַּלַּיְלָה בְּעֵת שֶׁאֵין הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל שֶׁאָז יוּכַל ח"ו, לְהִתְגַּבֵּר בְּחִינַת שֶׁלֹּא כְּסֵדֶר כַּנַּ"ל, עַל-כֵּן צְרִיכִין לִישֹׁן לְסַלֵּק דַּעְתּוֹ לְגַמְרֵי וּלְבַטֵּל עַצְמוֹ לְגַמְרֵי, לְהַרְאוֹת שֶׁבְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁהוּא בְּחִינַת הַגּוּף, אֵין לוֹ שׁוּם חִיּוּת כִּי אִם עַל-יְדֵי הַשֵֹּכֶל וְעַכְשָׁיו אָנוּ מְסַלְּקִין הַשֵֹּכֶל לְגַמְרֵי וְנִשְׁאָר הַגּוּף כְּאֶבֶן דּוֹמֵם בְּלִי חִיּוּת כִּי אִם בְּצִמְצוּם גָּדוֹל מְאֹד וְאָז בִּשְׁעַת הַשֵּׁנָּה נִתְחַדֵּשׁ הַשֵֹּכֶל וְנִתְחַזֵּק יוֹתֵר. וְאָז כְּשֶׁמִּתְעוֹרֵר מִשֵּׁינָתוֹ חוֹזְרִים אֵלָיו הַמֹּחִין מְחֻדָּשִׁים וְאָז חוֹזֵר וְנִתְחַזֵּק גּוּפוֹ, כִּי עִקַּר חִיּוּת הַגּוּף הוּא עַל-יְדֵי הַנְּשָׁמָה. וְהַנְּשָׁמָה וְהַגּוּף הֵם (ב) בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר, כִּי גּוּף וּנְשָׁמָה הֵם (ב)בְּחִינַת אִישׁ וְאִשָּׁה כַּיָּדוּעַ, בְּחִינַת אָדָם וְחַוָּה, בְּחִינַת אוֹר וְחשֶׁךְ חָכְמָה וְסִכְלוּת, כַּמּוּבָא בְּהַתּוֹרָה "דִּרְשׁוּ ה' וְעֻזּוֹ" (בסימן לז) וְאֵין לְגוּף שׁוּם חִיּוּת כִּי אִם עַל-יְדֵי הַנְּשָׁמָה, עַל-כֵּן בַּלַּיְלָה, שֶׁאָז אֵין הַדַּעַת בִּשְׁלֵמוּת, אָז צְרִיכִין לְסַלֵּק הַדַּעַת לְגַמְרֵי וּלְבַטֵּל עַצְמוֹ מַמָּשׁ, שֶׁזֶּהוּ בְּחִינַת שֵׁנָּה, כְּדֵי שֶׁלֹּא יִתְגַּבֵּר בְּחִינַת שֶׁלֹּא כְּסֵדֶר כַּנַּ"ל:
This is the aspect of washing the hands in the morning when you rise from sleep. Day and night correspond to Adam and Eve, to order and disorder. The light of the day corresponds to Adam, who represents Wisdom, for light corresponds to wisdom and knowledge, as Rabbeinu z"l says elsewhere (Likutei Moharan I 37), and as is written (Proverbs 2:13) "As thr advantage of light over darkness, so is the advantage of wisdom". Night corresponds to Eve-Malchut, as in "night to night יְחַוֶּה, will tell" as mentioned in the holy Zohar and brought in the laws of awakening Halachah 3. At night, the gates of the Garden of Eden are sealed, which is the aspect of the disappearance of knowledge, and the world is then ruled by the Matron, which is Malchut. Therefore, judgments are empowered during the night, as stated in the holy Zohar I 92b, for all judgments arise from disorder, which corresponds to judgments, the source of all suffering, G-d forbid, which is against human will, corresponding to disorder. And disorder is the aspect of the darkness of night, as a person walking in the dark will walk in a disorderly way, because he cannot find the right path, and he may stumble on a rock, or something similar. However, during the daylight, one sees the path and walks in order. Therefore day and night correspond to order and disorder, to Adam and Eve, etc. Therefore, at night, when disorder rules, and order, wisdom, the light of day have disappeared, then is the time to sleep, and sleep is the aspect of nullification. For when a person sees that his intellect is confused and his mind is not settled, judgments that are attached to disorder are empowered. For when holy knowledge is perfect, disorder comes into order, for 'Where there is masculine, the feminine is not mentioed'. But at night, when knowledge disappears, and disorder, to which judgments are attached, G-d forbid, is empowered, G-d forbid, one must relinquish one's knowledge altogether, as if one had no knowledge at all, and completely nullify oneself into sleep. We must sleep at night when knowledge is not perfect, for otherwise, disorder may overrule, G-d forbid. Therefore we sleep at night to completely banish our knowledge and nullify ourselves, showing that disorder, which corresponds to the body, has no sustenance at all other than via the intellect. Therefore, we completely relinquish the intellect and the body remains like an inanimate stone with only the bare minimum of life. During sleep, the intellect is refreshed and strengthened, so that when we wake from our sleep, renewed mental forces return to us and the body is also strengthened. This is because the body is sustained mainly by the soul and the soul and the body themselves correspond to order and disorder. The body and the soul represent a man and a woman, as is known, Adam and Eve, light and darkness, wisdom and foolishness as mentioned elsewhere in the lesson entitled "דִּרְשׁוּ ה' וְעֻזּוֹ" (Likutei Moharan I 37). The body has no sustenance at all other than the soul, so at night, when knowledge is not whole/perfect, we must completely relinquish knowledge and literally nullify ourselves in sleep, so that disorder will not overpower us.
וְעַל-כֵּן כְּשֶׁמִּתְעוֹרֵר מִשֵּׁינָתוֹ אָז צָרִיךְ לִטֹּל יָדָיו בְּמַיִם, כִּי הַמַּיִם הֵם בְּחִינַת דַּעַת, בְּחִינַת (ישעיהו י״א:ט׳) כִּי תִמָּלֵא הָאָרֶץ דֵּעָה אֶת ה' כַּמַּיִם לים מְכַסִּים כִּי אָנוּ צְרִיכִין לְהַמְשִׁיךְ מֵימֵי הַדַּעַת כְּדֵי לְהַמְשִׁיךְ בְּחִינַת כְּסֵדֶר, כְּדֵי לְבַטֵּל הַזֻּהֲמָא הַנֶּאֱחַז בְּהַיָּדַיִם שֶׁאֲחִיזָתָהּ בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר, כִּי כָּל אֲחִיזַת הַקְּלִפּוֹת הוּא בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר כְּשֶׁאֵינוֹ מְקַּבֵּל חִיּוּת בִּשְׁלֵמוּת מִבְּחִינַת כְּסֵדֶר, שֶׁזֶּהוּ בְּחִינַת חֶשְׁכַּת לַיְלָה וְשֵׁנָּה שֶׁאָז נִשְׁאַר הַגּוּף, שֶׁהוּא בְּחִינַת לַיְלָה, בְּלִי חִיּוּת מֵהַשֵֹּכֶל, שֶׁהוּא בְּחִינַת יוֹם וְאָז הַסִּטְרָא אַחֲרָא שֶׁאֲחִיזָתָהּ מִשָּׁם, מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר, נֶאֱחֶזֶת בְּהַיָּדַיִם דַּיְקָא, כִּי כָּל עִקַּר הַתִּקּוּן הַנַּ"ל שֶׁיִּהְיֶה נִתְחַבֵּר וְנִכְלָל שֶׁלֹּא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר, זֶהוּ נִכְלָל בִּבְחִינַת יוּד, שֶׁהוּא בִּבְחִינַת כַּף, בְּחִינַת יָדַיִם, בְּחִינַת אָחוֹר וָקֶדֶם צַרְתָּנִי ותשת עָלַי כַּפֶּיךָ כַּנַּ"ל שֶׁזֶּהוּ בְּחִינַת אַל תֹּאמַר יָדֶיךָ אֶלָּא יוּדֶיךָ, כַּמּוּבָא עַל פָּסוּק, "פּוֹתֵחַ אֶת יָדֶיךָ" כִּי כְּלָלִיּוּת הָעוֹלָם נֶגֶד הַשֵּׁם יִתְבָּרַךְ הוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר, כִּי הַשֵּׁם יִתְבָּרַךְ הוּא מְרוֹמָם וּמְנֻשָֹּא מִכָּל הָרוּחָנִיּוּת וְכָל הָעוֹלָמוֹת הֵם בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר נֶגְדּוֹ, כִּי כָּל הָעוֹלָמוֹת מִתְנַהֲגִים עַל-יְדֵי בְּחִינַת מַלְכוּת, כַּמְבֹאָר בְּהַתּוֹרָה הַנַּ"ל וּמַלְכוּת הוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר כַּנַּ"ל וְזֶהוּ בְּחִינַת (ר"ה כז) בְּתִשְׁרֵי נִבְרָא הָעוֹלָם. 'תִּשְׁרֵי' הוּא בְּחִינַת תשר"ק, 'שֶׁלֹּא כְּסֵדֶר', בְּחִינַת מַלְכוּת כַּנַּ"ל. וְעִקַּר בְּרִיאַת הָעוֹלָם הוּא בְּגִין דְיִשְׁתַּמּוֹדְעוּן לֵיהּ (ג) כְּדֵי לִזְכּוֹת לְדַעַת שָׁלֵם הַיְנוּ לָדַעַת אוֹתוֹ יִתְבָּרַךְ, שֶׁזֶּהוּ עִקַּר אֲמִתַּת הַדַּעַת וְרַק זֶה נִקְרָא דַּעַת, כְּמוֹ שֶׁכָּתוּב (דברים ד׳:ל״ט), "וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹהִים וְכוּ'", הַיְנוּ שֶׁעִקַּר הַבְּרִיאָה הָיְתָה כְּדֵי לְחַבֵּר שֶׁלֹּא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר, לְהַעֲלוֹת כָּל הָעוֹלָמוֹת לְשָׁרְשָׁן שֶׁיַּחֲזֹר וְיִתְבַּטֵּל בְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁהוּא בְּחִינַת כְּלָלִיּוּת כָּל הָעוֹלָמוֹת, נֶגֶד בְּחִינַת כְּסֵדֶר, שֶׁהוּא הַדַּעַת, שֶׁהוּא יְדִיעַת אֱלֹקוּתוֹ, שֶׁזֶּהוּ עִקַּר הַתַּכְלִית וְהַהַשְׁאָרָה שֶׁיִּשָּׁאֵר סוֹף כָּל סוֹף וְהַכֹּל יִתְבַּטֵּל נֶגֶד זֶה, אֲבָל לִזְכּוֹת לָזֶה, לְחַבֵּר וּלְהַעֲלוֹת כָּל הָעוֹלָמוֹת שֶׁהֵם בְּחִינַת שֶׁלֹּא כְּסֵדֶר, לְשָׁרְשָׁן, שֶׁהוּא בְּחִינַת כְּסֵדֶר, שֶׁהוּא הַחָכְמָה וְהַדַּעַת הַנַּ"ל, זֶה אִי אֶפְשָׁר לִזְכּוֹת כִּי אִם בְּעוֹלָם הַמַּעֲשֶֹה הַזֶּה עַל-יְדֵי עֲשִֹיַּת הַמִּצְוֹת וְקִיּוּם הַתּוֹרָה וּכְלָלִיּוּת הַתּוֹרָה נִכְלֶלֶת בַּיָּדַיִם שֶׁהֵם כְּלֵי הַמַּעַשֶֹה, בְּחִינַת (דברים ז׳:י״א) הַיּוֹם לַעֲשׂוֹתָן. וְזֶהוּ בְּחִינַת (שם ט') וּשְׁנֵי לֻחוֹת הַבְּרִית עַל שְׁתֵּי יָדָי, כִּי כְּלָלִיּוּת הַתּוֹרָה, שֶׁהִיא בְּחִינַת שְׁנֵי לֻחוֹת הַבְּרִית, הִיא כְּלוּלָה בִּשְׁתֵּי יָדַיִם, שֶׁהֵם בְּחִינַת כְּלֵי הַמַּעַשֶֹה, כִּי הַיָּדַיִם מוֹשִׁיטִין כָּל דָּבָר לַמָּקוֹם שֶׁצְּרִיכִין אוֹתוֹ, כֵּן בִּכְלָלִיּוּת הָעוֹלָם עַל-יְדֵי בְּחִינַת יָדַיִם, שֶׁהֵם כְּלֵי הַמַּעַשֶֹה, בְּחִינַת כְּלָלִיּוּת הַתּוֹרָה, עַל-יְדֵי זֶה לוֹקְחִין אֶת כָּל הָעוֹלָמוֹת, שֶׁהֵם בְּחִינַת שֶׁלֹּא כְּסֵדֶר. וּמַעֲלִין אוֹתָן וּמוֹשִׁיטִין אוֹתָם לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיוּ נִכְלָלִין בְּשָׁרְשָׁן בִּבְחִינַת כְּסֵדֶר וְעַל-כֵּן אִיתָא בַּזֹּהַר (ד) שֶׁבִּשְׁעַת הִסְתַּלְּקוּת ר' אֱלִיעֶזֶר הַגָּדוֹל הִגְבִּיהַּ שְׁתֵּי יָדָיו וְאָמַר, וַוי לִתְּרֵין תּוֹרוֹת דיסתלקו מֵעָלְמָא וְכוּ' כִּי שְׁנֵי הַיָּדַיִם הֵם בְּחִינַת כְּלָלִיּוּת הַתּוֹרָה, בְּחִינַת תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה וְכַנַּ"ל. וְעַל-כֵּן עִקַּר הַמְשָׁכַת הַקְּדֻשָּׁה הוּא עַל-יְדֵי קְדֻשַּׁת הַיָּדַיִם. וְזֶהוּ בְּחִינַת נְטִילַת יָדַיִם שַׁחֲרִית, כִּי מֵחֲמַת שֶׁבְּעֵת הַשֵּׁנָּה נִסְתַּלֵּק הַחִיּוּת וְאָז הַסִּטְרָא אַחֲרָא, שֶׁאֲחִיזָתָהּ בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר, נֶאֱחֶזֶת בְּהַיָּדַיִם דַּיְקָא, כִּי הִיא כְּרוּכָה אַחַר הַקְּדֻשָּׁה תָּמִיד וּמֵחֲמַת שֶׁעִקַּר הַקְּדֻשָּׁה לִכְלוֹל כָּל הָעוֹלָמוֹת בְּשָׁרְשָׁן, דְּהַיְנוּ לִכְלוֹל בְּחִינַת שֶׁלֹּא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר, הוּא עַל-יְדֵי בְּחִינַת הַיָּדַיִם כַּנַּ"ל, עַל-כֵּן הַסִּטְרָא אַחֲרָא דאזלה בָּתַר פִּרוּדָא תָּדִיר וְרוֹצֶה לְהִתְגַּבֵּר תָּמִיד לְהַפְרִיד ח"ו, בְּחִינַת שֶׁלֹּא כְּסֵדֶר מִבְּחִינַת כְּסֵדֶר, עַל-כֵּן הִיא נֶאֱחֶזֶת בְּהַיָּדַיִם דַּיְקָא שֶׁשָּׁם עִקַּר הַקְּדֻשָּׁה וְהֵם עִקַּר הַכֵּלִים שֶׁעַל יָדָם יְכוֹלִין לְקַשֵּׁר וּלְהַעֲלוֹת בְּחִינַת שֶׁלֹּא כְּסֵדֶר לִבְחִינַת כְּסֵדֶר, עַל-כֵּן הֵם נֶאֱחָזִים שָׁם בְּיוֹתֵר וְעַל-כֵּן תֵּכֶף כְּשֶׁעוֹמֵד מִשְּׁנָתוֹ צָרִיךְ לִטֹּל יָדָיו בְּמַיִם תֵּכֶף לְהַמְשִׁיךְ מֵימֵי הַדַּעַת כְּדֵי לְהַמְשִׁיךְ בְּחִינַת כְּסֵדֶר, כְּדֵי לְגָרֵשׁ אֶת הַסִּטְרָא אַחֲרָא הַנֶּאֱחֶזֶת מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר כַּנַּ"ל וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קט), בַּת מֶלֶךְ הִיא וּמַקְפֶּדֶת וְכוּ' כִּי הַקְּלִפָּה נִקְרֵאת בַּת מֶלֶךְ בְּוַדַּאי, מֵחֲמַת שֶׁנֶּאֱחֶזֶת מִפְּגַם הַמַּלְכוּת כְּשֶׁחוֹלְקִין בְּחִינַת מַלְכוּת לְעַצְמוֹ וְאוֹמְרִים אָנָּא אֶמְלוֹךְ, שֶׁאָז נַעֲשָֹה הַכֹּל שֶׁלֹּא כְּסֵדֶר, שֶׁמִּשָּׁם אֲחִיזַת הַדִּינִים וְהַקְּלִפּוֹת וְכַנַּ"ל וְעַל-כֵּן נִקְרֵאת בַּת מֶלֶךְ כַּנַּ"ל:
And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, "the earth will be filled with knowledge as the waters cover the sea bed". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse "Open your hand". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to "the world was created in the month of Tishri". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, "you shall know today and restore to your heart that G-d is the Lord". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in "today to do them". Deuteronomy 7:11. This is alluded in "the two tablets of the covenant are in my two hands". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said "woe that two Torahs are about to disappear from the world". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, "the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess.
וְעַל-כֵּן אָסוּר קֹדֶם נְטִילָה לִגַּע בְּיָדָיו בְּעֵינָיו וְאָזְנָיו וְכוּ' (שלחן ערוך סימן ד' סעיף ג') כִּי כָּל אֵלּוּ הֵם נִקְבֵי הָרֹאשׁ וְהַמֹּחַ וְכָל הז' נְקָבִים אֵלּוּ הֵם בְּחִינַת הַמְשָׁכַת הַדַּעַת שֶׁנִּמְשָׁךְ דֶּרֶךְ ז' נְקָבִים אֵלּוּ, שֶׁהֵם בְּחִינַת שִׁבְעַת הַנֵּרוֹת, כַּמְבֹאָר בְּמָקוֹם אַחֵר (סימן כ"א) וְעַל-כֵּן קֹדֶם נְטִילָה אָסוּר לִגַּע בָּהֶם בְּיָדָיו כְּדֵי שֶׁלֹּא יִתְגַּבֵּר בְּחִינַת שֶׁלֹּא כְּסֵדֶר עַל בְּחִינַת כְּסֵדֶר, שֶׁהוּא בְּחִינַת הַדַּעַת, בְּחִינַת ז' נִקְבֵי הַמֹּחַ עַל-יְדֵי הַזּוֹהֲמָה הַנֶּאֱחַז בְּהַיָּדַיִם, שֶׁהֵם כְּלֵי הַמַּעַשֶֹה, שֶׁאֲחִיזָתוֹ מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר וְעַל-כֵּן צְרִיכִין לְטַהֵר וּלְקַדֵּשׁ תְּחִלָּה אֶת הַיָּדַיִם בְּמַיִם, שֶׁהֵם בְּחִינַת הַמְשָׁכַת מֵימֵי הַדַּעַת וְאָז יְכוֹלִין לְהָרִים הַיָּדַיִם לַה' וְלִכְלוֹל הכֹּל בִּבְחִינַת כְּסֵדֶר, בִּבְחִינַת (תהילים קל״ד:ב׳) שְֹאוּ יְדֵיכֶם קֹדֶש, כִּי עַל-יְדֵי הַמְשָׁכַת הַדַּעַת נִכְלָל הַכֹּל בִּבְחִינַת כְּסֵדֶר, שֶׁהוּא בְּחִינַת חָכְמָה וְדַעַת כַּנַּ"ל, כִּי הַחָכְמָה נִקְרָא קֹדֶש כַּיָּדוּעַ (ה) וְזֶהוּ בְּחִינַת קִימַת חֲצוֹת או עַל כָּל פָּנִים קֹדֶם עֲלוֹת הַשַּׁחַר, כְּדֵי לְחַבֵּר לַיְלָה בַּיּוֹם בְּתוֹרָה וּתְפִלָּה, כְּדֵי לְחַבֵּר וְלִכְלוֹל מִדַּת לַיְלָה בְּיּוֹם, הַיְנוּ לִכְלוֹל בְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁהוּא בְּחִינַת לַיְלָה, בִּבְחִינַת כְּסֵדֶר שֶׁהוּא בְּחִינַת יוֹם, שֶׁהוּא עִקַּר עֲבוֹדַת הָאָדָם לְהַעֲלוֹת וְלִכְלוֹל כָּל הָעוֹלָמוֹת בְּשָׁרְשָׁן וְכַנַּ"ל:
And therefore, it is forbidden, before washing, to touch your eyes, ears, etc., with your hands. Shulchan Aruch Orach Chaim Siman 4 Seif 3. For all of these are the orifices of the head, the mind, and all of these seven orifices represent the channels through which intellect is drawn - they are the Seven Candles, as explained in another place (Likutei Moharan I, 21). Therefore, one must not touch them with the hands before washing so as not to empower disorder over order, which is the aspect of da'at/knowledge, corresponding to the seven orifices of the mind by the impurity which is attached to the hands, the tools of action, which are attached to disorder. Therefore, we must first purify and sanctify the hands with water, representing the drawing of the waters of knowledge. Then we are able to raise the hands to G-d and to bring everything into order, as in, "Raise your hands with holiness" (Ps. 134:2). By drawing knowledge, everything comes into order, which is the aspect of da'at/wisdom and knowledge, for wisdom is called holiness as is known. This corresponds to rising at midnight, or at least before sunrise, to bind day to night with Torah and prayer: night, disorder, which corresponds to night, with day, with order, which corresponds to day. This is the essential work of a human being - to elevate and bring all worlds to their root.
וְזֶהוּ (שם), "הִנֵּה בָּרְכוּ אֶת ה' כָּל עַבְדֵי ה' הָעוֹמְדִים בְּבֵית ה' בַּלֵּילוֹת" 'הָעוֹמְדִים' וְכוּ' 'בַּלֵּילוֹת' דַּיְקָא, כִּי עִקַּר הַתִּקּוּן עַל-יְדֵי זֶה, עַל-יְדֵי שֶׁקָּמִים בַּלַּיְלָה לַעֲסֹק בְּתוֹרָה וּתְפִלָּה, שֶׁעַל-יְדֵי זֶה כּוֹלְלִין לַיְלָה בְּיוֹם שֶׁלֹּא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר, שֶׁזֶּהוּ עִקַּר תִּקוּן כָּל הָעוֹלָמוֹת כַּנַּ"ל וְזֶהוּ שֶׁנִּסְמַךְ, "שְֹאוּ יְדֵיכֶם קֹדֶש וּבָרְכוּ אֶת ה'" 'שְֹאוּ יְדֵיכֶם' דַּיְקָא, כִּי לְהַעֲלוֹת וּלְחַבֵּר וְלִכְלוֹל לַיְלָה בְּיוֹם שֶׁלֹּא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר, זֶה נַעֲשָֹה עַל-יְדֵי הַיָּדַיִם דַּיְקָא, שֶׁהֵם כְּלֵי הַמַּעַשֶֹה, בְּחִינַת כְּלָלִיּוּת הַתּוֹרָה, שֶׁהֵם מַגְבִּיהִין כָּל הָעוֹלָמוֹת לְשָׁרְשָׁן בִּבְחִינַת שְֹאוּ יְדֵיכֶם קֹדֶש וּבָרְכוּ אֶת ה', בְּחִינַת (דברים ל״ב:מ׳) כִּי אֶשָֹּא אֶל שָׁמַיִם ידי, שֶׁזֶּהוּ בְּחִינַת הֲרָמַת יָדַיִם הַנֶּאֱמַר בַּזֹּהַר הַקָּדוֹשׁ, כִּי כְּלָלִיּוּת הָעוֹלָמוֹת הֵם כְּלוּלִים בַּיָּדַיִם, בִּבְחִינַת (ישעיהו מ״ח:י״ג) אַף יָדִי יסדה אֶרֶץ וִימִינִי טפחה שמים וְעַל-כֵּן עִקַּר הַקְּדֻשָּׁה בַּיָּדַיִם, שֶׁעַל-יְדֵי שֶׁמְּקַיְּמִין הַתּוֹרָה וְהַמִּצְוֹת שֶׁכְּלוּלִים בַּיָּדַיִם, שֶׁהֵם כְּלֵי הַמַּעַשֶֹה, עַל-יְדֵי זֶה מַגְבִּיהִין כָּל הָעוֹלָמוֹת, שֶׁהֵם בְּחִינַת שֶׁלֹּא כְּסֵדֶר וּמַעֲלִין אוֹתָן וּמוֹשִׁיטִין אוֹתָם לְשָׁרְשָׁן, לְהַשֵּׁם יִתְבָּרַךְ לִבְחִינַת כְּסֵדֶר, שֶׁהוּא בְּחִינַת חָכְמָה שֶׁנִּקְרָא קֹדֶש כַּיָּדוּעַ וְזֶהוּ "שְֹאוּ יְדֵיכֶם (ו) קֹדֶש" כַּנַּ"ל וְעַל-כֵּן הוּא נִקְשָׁר יָפֶה לַפָּסוּק הַקֹּדֵם, שֶׁהוּא, "הִנֵּה בָּרְכוּ אֶת ה' כָּל עַבְדֵי ה' הָעוֹמְדִים בַּלֵּילוֹת" וְכַנַּ"ל:
And this is, "Bless G-d, all servants of G-d, who rise in G-d's house at nights" (Ps. 124:1); specificallt 'who rise at nights', for rising at night to study Torah and pray is the main rectification, for that is how we bind night with day, disorder with order, which is the main rectification of all worlds. This is the juxtaposition of 'Raise your hands in holiness and bless G-d': 'raise your hands', for elevating and binding night with day, disorder with order, is accomplished specifically by the hands, the tools of action, the totality of the Torah. They raise all worlds to their root, as in, 'Raise your hands in holiness and bless G-d', as in, "When I raise my hand to heaven" (Deut. 32:40), which is the raising of the hands spoken about in the Zohar, for the totality of all worlds are held in the hands, as in, "My hand founded the earth and my right hand measured the heavens" (Isaiah 48:13). Therefore, holiness is mainly in the hands, for by fulfilling the Torah and the mitzvot that are held in the hands, the tools of action, we elevate all worlds, which represent disorder, raising and bringing them back to their source, to G-d, to order, represented by wisdom, which is called holiness, as is known. And this is, 'raise your hands with holiness' and it connects well with the previous verse, 'Bless G-d, all G-d's servants, who rise at nights'
וְזֶהוּ בְּחִינַת רֹאשׁ הַשָּׁנָה, בְּחִינַת תְּקִיעַת שׁוֹפָר, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָּה, כַּמְבֹאָר בַּכַּוָּנוֹת (ז) שֶׁבְּרֹאשׁ הַשָּׁנָה הוּא בְּחִינַת שֵׁנָּה וְעַל-יְדֵי הַשּׁוֹפָר, הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָּה, כִּי בְּתִשְׁרֵי נִבְרָא הָעוֹלָם, (ח) שֶׁזֶּהוּ בְּחִינַת שֶׁלֹּא כְּסֵדֶר, בְּחִינַת תשר"ק כַּנַּ"ל וְאָז כְּשֶׁמִּתְעוֹרֵר בְּחִינַת שֶׁלֹּא כְּסֵדֶר, אָז צְרִיכִין בְּחִינַת שֵׁנָּה לְבַטֵּל עַצְמוֹ לְגַמְרֵי, שֶׁזֶּהוּ בְּחִינַת הַשֵּׁנָּה שֶׁל לַיְלָה כַּנַּ"ל, כִּי אָז בְּרֹאשׁ הַשָּׁנָה הוּא יוֹם רִאשוֹן שֶׁל עֲשֶֹרֶת יְמֵי תְּשׁוּבָה וְעִקַּר הַתְּשׁוּבָה הוּא לָשׁוּב מִגַּדְּלוּת וּלְהַשְׁפִּיל עַצְמוֹ וּלְהַרְגִּישׁ שִׁפְלוּתוֹ וּפְחִיתוּתוֹ בֶּאֱמֶת, כִּי עִקַּר הַתְּשׁוּבָה הוּא הַהַכְנָעָה וְהַשִּׁפְלוּת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז'), טוֹבָה מַרְדּוּת אַחַת בְּלִבּוֹ שֶׁל אָדָם יוֹתֵר מִמֵּאָה מַלְקוֹת וְכוּ' וּכְמוֹ שֶׁכָּתוּב (מיכה ז׳:י״ח), "וְעוֹבֵר עַל פֶּשַׁע לשארית"-לְמִי שֶׁמֵּשִֹים עַצְמוֹ כְּשִׁירַיִם (ראש השנה יז) נִמְצָא, שֶׁעִקַּר הַתְּשׁוּבָה הִיא עֲנָוָה וְשִׁפְלוּת, כִּי כָּל הַחֲטָאִים נִמְשָׁכִין מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר כְּשֶׁמִּחַלְּקִין אוֹתָהּ לְעַצְמוֹ, דְּהַיְנוּ עַל-יְדֵי גַּדְּלוּת, כִּי מֵהֶם אֲחִיזַת כָּל הַדִּינִים, שֶׁמִּשָּׁם אֲחִיזַת יֵצֶר הָרַע וְהַקְּלִפּוֹת שֶׁמֵהֶם כָּל הַחֲטָאִים וְכֵן מְבֹאָר בִּסְּפָרִים (ט) שֶׁעַל-יְדֵי גַּאֲוָה בָּאִין כָּל הַחֲטָאִים ח"ו כִּי כָּל הַמִּתְגָּאֶה כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה (סוטה ד') וְכָל הַמּוֹדֶה בַּעֲבוֹדָה זָרָה כְּאִלּוּ כּוֹפֵר בְּכָל הַתּוֹרָה (חולין ה). נִמְצָא, שֶׁעַל-יְדֵי גַּדְּלוּת בָּאִין לְכָל הַחֲטָאִים ח"ו, כִּי עַל-יְדֵי גַּדְּלוּת הוּא מְחַלֵּק בְּחִינַת שֶׁלֹּא כְּסֵדֶר מִבְּחִינַת כְּסֵדֶר כַּנַּ"ל, שֶׁמִּשָּׁם כָּל הַחֲטָאִים כַּנַּ"ל וְעַל-כֵּן עִקַּר הַתְּשׁוּבָה עַל כָּל הַחֲטָאִים הוּא שִׁפְלוּת, שֶׁיָּשִֹים עַצְמוֹ כֶּעָפָר לָדוּשׁ וְיַרְגִּישׁ שִׁפְלוּתוֹ וְרִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ וְיַשְׁפִּיל עַצְמוֹ וִישַׁבֵּר לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁעַל-יְדֵי זֶה מוֹחֵל לוֹ הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב (תהילים נ״א:י״ט), "לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹקִים לֹא תִבְזֶה" וּכְמוֹ שֶׁכָּתוּב, "וְעוֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית", לְמִי שֶׁמֵּשִֹים עַצְמוֹ כְּשִׁירַיִם כִּי עַל-יְדֵי הָעֲנָוָה וְהַשִּׁפְלוּת וְעוֹשֶֹה עַצְמוֹ כמה. כְּאַיִן וְאֶפֶס, עַל-יְדֵי זֶה הוּא חוֹזֵר לִבְחִינַת כְּסֵדֶר, שֶׁהוּא בְּחִינַת מ"ה, שֶׁעַל-יְדֵי זֶה נִתְבַּטְּלִין כָּל הַדִּינִים, שֶׁהֵם בְּחִינַת הַחֲטָאִים כַּנַּ"ל וְעַל-כֵּן בְּרֹאשׁ הַשָּׁנָה, שֶׁהוּא יוֹם רִאשׁוֹן לַעֲשֶֹרֶת יְמֵי תְּשׁוּבָה, יוֹם רִאשׁוֹן לִבְרִיאַת אָדָם הָרִאשׁוֹן, אָז צְרִיכִין בְּחִינַת שֵׁנָּה, שֶׁהוּא בְּחִינַת בִּטּוּל שֶׁמְּבַטְּלִין עַצְמוֹ לְגַמְרֵי כְּאִלּוּ אֵין לוֹ שׁוּם דַּעַת, רַק צוֹעֲקִין לְהַשֵּׁם יִתְבָּרַךְ וּמַמְלִיכִין אוֹתוֹ יִתְבָּרַךְ בִּתְמִימוּת גָּמוּר בְּלִי שׁוּם חָכְמוֹת, כִּי בְּרֹאשׁ הַשָּׁנָה נִבְרָא אָדָם וְחַוָּה שָׁרְשָׁם מִבְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר כַּנַּ"ל וְהֵם הָיוּ צְרִיכִין לְתַקֵּן אֶת כָּל הָעוֹלָמוֹת עַל-יְדֵי עֲבוֹדָתָם, דְּהַיְנוּ לִכְלוֹל בְּחִינַת כְּלָלִיּוּת כָּל הָעוֹלָמוֹת, שֶׁהֵם בְּחִינַת שֶׁלֹּא כְּסֵדֶר, בִּבְחִינַת כְּסֵדֶר, לִכְלוֹל בְּחִינַת חַוָּה בְּאָדָם וְאָז הָיָה נַעֲשֶֹה הַכֹּל כְּסֵדֶר וְהָיָה מִתְנַהֵג כָּל הָעוֹלָם כְּסֵדֶר בְּלִי שׁוּם יִסּוּרִים וְדִינִים, שֶׁהֵם בְּחִינַת שֶׁלֹּא כְּסֵדֶר כַּנַּ"ל, אֲבָל הֵם פָּגְמוּ בְּחֶטְאָם וְעַל-יְדֵי זֶה הִפְרִידוּ בְּחִינַת שֶׁלֹּא כְּסֵדֶר מִבְּחִינַת כְּסֵדֶר כִּי עִקַּר חֶטְאָם הָיָה עַל-יְדֵי בְּחִינַת גַּדְּלוּת, בְּחִינַת אָנָּא אֶמְלוֹךְ, שֶׁזֶּהוּ הָיָה עִקַּר הַסָּתַת הַנָּחָשׁ הַקַּדְמוֹנִי, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:י״ז), "כִּי יוֹדֵעַ אֱלֹקִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹקִים וְכוּ'" וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבא פרק יט) שֶׁאָמְרָה לָהֶם, כָּל אֻמָּן שׂוֹנֵא בְּנֵי אֻמָּנוּתוֹ, כִּי מִן הָעֵץ אָכַל וּבָרָא אֶת הָעוֹלָם וְכוּ', הַיְנוּ שֶׁהִכְנִיס בָּהֶם קִנְאָה וְתַאֲוָה לִמְלוֹךְ וּלְהִתְגָּאוֹת, כְּמוֹ שֶׁכָּתוּב שָׁם, "וִהְיִיתֶם כֵּאלֹקִים יוֹצְרֵי עוֹלָמוֹת" כְּאוֹמֵר, לָמָּה לָכֶם לִהְיוֹת נִכְנָעִים וּבְטֵלִים תַּחְתָּיו, הֲלֹא אִם תֹּאכְלוּ מֵעֵץ הַדַּעַת תִּהְיוּ בְּעַצְמְכֶם אֱלֹקִים וּמֶלֶךְ כְּמוֹתוֹ?! שֶׁכָּל זֶה הוּא בְּחִינַת אָנָּא אֶמְלוֹךְ הַנַּ"ל, שֶׁרוֹצֶה לְהַמְשִׁיךְ בְּחִינַת מַלְכוּת לְעַצְמוֹ ח"ו, וְעַל-יְדֵי זֶה נַעֲשָֹה הַכֹּל שֶׁלֹּא כְּסֵדֶר, כִּי הוּא בְּתוֹךְ בְּחִינַת שֶׁלֹּא כְּסֵדֶר וְעַל-כֵּן בֶּאֱמֶת נִגְזַר עֲלֵיהֶם מִיתָה לְדוֹרוֹת, כִּי פָּגְמוּ בִּבְחִינַת כְּסֵדֶר, שֶׁהוּא בְּחִינַת חָכְמָה, שֶׁמִּשָּׁם כָּל הַחִיּוּת, בְּחִינַת הַחָכְמָה תְּחַיֶּה, בְּחִינַת מ"ה חַיֵּינוּ וְכוּ' וְהֵם פָּגְמוּ בָּזֶה וְהִפְרִידוּ עַצְמָן מִבְּחִינַת כְּסֵדֶר, מִבְּחִינַת חָכְמָה, מִבְּחִינַת מ"ה, שֶׁהוּא עִקַּר הַחִיּוּת כַּנַּ"ל, עַל-כֵּן נִמְשַׁךְ עֲלֵיהֶם מִיתָה הֵפֶךְ הַחַיִּים וְעַל-כֵּן גָּרְמוּ שֶׁנַּעֲשָֹה הַכֹּל שֶׁלֹּא כְּסֵדֶר, שֶׁהֵם בְּחִינַת כָּל הַדִּינִים וְהַגְּזֵרוֹת שֶׁנִּגְזְרוּ עַל הָעוֹלָם עַל-יְדֵי חֶטְאָם, כְּמוֹ שֶׁכָּתוּב שָׁם, (י) "בְּעִצָּבוֹן תֹּאכְלֶנָּה וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לך וְכוּ'" וּפֵרֵשׁ רש"י, כְּשֶׁתִּזְרְעֶנָּה חִטִּים הִיא מְצַמַּחַת לְךָ קוֹץ וְדַרְדַּר וְכוּ', שֶׁכָּל זֶה הוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר שֶׁגָּרְמוּ עַל-יְדֵי חֶטְאָם שֶׁהָיָה בְּחִינַת גַּדְּלוּת, בְּחִינַת אָנָּא אֶמְלוֹךְ, שֶׁעַל-יְדֵי זֶה נַעֲשָֹה הַכֹּל שֶׁלֹּא כְּסֵדֶר, עַל-יְדֵי שֶׁהִמְשִׁיכוּ עֲלֵיהֶם בְּחִינַת שֶׁלֹּא כְּסֵדֶר עַל-יְדֵי חֶטְאָם וְכוּ' כַּנַּ"ל וְלֹא דַי שֶׁלֹּא תִּקְּנוּ אֶת הָעוֹלָם וְלֹא הֶעֱלוּ וּבֵרְרוּ אֶת הָעוֹלָם מִבְּחִינַת הַדִּינִים הַנֶּאֱחָזִין בִּבְחִינַת שֶׁלֹּא כְּסֵדֶר וְלִכְלוֹל הַכֹּל בִּבְחִינַת כְּסֵדֶר, שֶׁזֶּה הָיוּ צְרִיכִין לַעֲשׂוֹת וּלְתַקֵּן בַּיּוֹם הַזֶּה שֶׁנִּבְרְאוּ בוֹ, כִּי בִּשְׁבִיל זֶה נִבְרָא אָדָם וְחַוָּה כְּדֵי לְהָרִים כָּל הָעוֹלָם לְשָׁרְשׁוֹ לִכְלוֹל כְּלָלִיּוּת הָעוֹלָם שֶׁהוּא בְּחִינַת שלא כְּסֵדֶר בִּבְחִינַת כְּסֵדֶר כַּנַּ"ל וְלֹא דַי שֶׁלֹּא תִּקְּנוּ זֹאת אַף גַּם קִלְקְלוּ בָּזֶה מְאֹד עַל-יְדֵי חֶטְאָם וְכוּ' כַּנַּ"ל וְעַל-כֵּן עִקַּר הַסָּתַת הַנָּחָשׁ הָיָה מִתְּחִלָּה לְחַוָּה, כִּי חַוָּה הִיא בְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁמִּשָּׁם מִשְׁתַּלְשֵּׁל אֲחִיזַת הַקְּלִפּוֹת. וְעִקַּר הַתִּקּוּן הוּא שֶׁיִּתְבַּטֵּל בְּחִינַת שֶׁלֹּא כְּסֵדֶר לִבְחִינַת כְּסֵדֶר, שֶׁיִּהְיֶה נִכְלָל וְנִתְבַּטֵּל בְּחִינַת חַוָּה לְאָדָם וְהוּא הִתְגַּבֵּר עַל חַוָּה, בְּחִינַת שֶׁלֹּא כְּסֵדֶר לְהָסִיתָהּ כְּדֵי לְהַפְרִיד ח"ו בְּחִינַת חַוָּה מֵאָדָם שֶׁיִּתְגַּבֵּר ח"ו בְּחִינַת חַוָּה בְּחִינַת שֶׁלֹּא כְּסֵדֶר עַל בְּחִינַת אָדָם כְּסֵדֶר עַד שֶׁהָאָדָם יַעֲשֶֹה רְצוֹן חַוָּה כְּדֵי לְהַגְבִּיר בְּחִינַת שֶׁלֹּא כְּסֵדֶר ח"ו, וְכַנַּ"ל אֲבָל אַחַר כָּךְ עָשׂוּ תְּשׁוּבָה מִיַּד וְהִתְחִילוּ לְתַקֵּן הַכֹּל, אֲבָל הַתִּקּוּן לֹא יוּגְמָר עַד הַסּוֹף, עַד שֶׁיָּבֹא מְשִׁיחַ צִדְקֵנוּ, כַּמּוּבָא (יא):
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.
ובְכָל שָׁנָה וְשָׁנָה אָנוּ צְרִיכִין לְתַקֵּן זֹאת בְּרֹאשׁ הַשָּׁנָה, כִּי אָז נִבְרְאוּ וְהָיוּ צְרִיכִין לְתַקֵּן זֹאת וְקִלְקְלוּ בּוֹ כַּנַּ"ל וְעַל-כֵּן אָנוּ עוֹסְקִים בַּעֲבוֹדָתֵינוּ בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּר לְתַקֵּן זֹאת, כַּמּוּבָא בְּכַוָּנוֹת (יב) נִמְצָא, שֶׁעִקַּר הַתִּקּוּן בְּרֹאשׁ הַשָּׁנָה הוּא לְהִשְׁתַּדֵּל לַחֲזֹר וּלְתַקֵּן שֶׁיִּהְיֶה הַכֹּל כְּסֵדֶר לַעֲשׂוֹת תְּשׁוּבָה עַל כָּל חֲטָאָיו שֶׁנִּמְשָׁכִין מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר מִבְּחִינַת גַּדְּלוּת. וּלְבַטֵּל עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ בְּבִטּוּל גָּמוּר כְּדֵי לְהָרִים כָּל הָעוֹלָם שֶׁנִּבְרָא אָז שֶׁהוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר, לַחֲזֹר וּלְכוֹלְלוֹ בִּבְחִינַת כְּסֵדֶר וְכַנַּ"ל וְזֶהוּ הַבְּחִינַת הַשֵּׁנָּה שֶׁל רֹאשׁ הַשָּׁנָה הַמּוּבָא בַּכַּוָּנוֹת דאפיל דורמיטא עליה וְכוּ', כִּי הַשֵּׁנָּה הוּא בְּחִינַת בִּטּוּל, כִּי יֵשׁ בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר, שֶׁהֵם בְּחִינַת חָכְמָה וּמַלְכוּת אָדָם וְחַוָּה וּצְרִיכִין לְבַטֵּל בְּחִינַת חַוָּה לִבְחִינַת אָדָם לֵידַע שֶׁכָּל הָעוֹלָם הַמִּתְנַהֵג עַל-יְדֵי בְּחִינַת מַלְכוּת, בְּחִינַת חַוָּה, הַכֹּל נִמְשָׁךְ מִמֶּנּוּ יִתְבָּרַךְ לְבַד, כִּי לה' הַמְלוּכָה וְהַכֹּל כְּאַיִן וְאֶפֶס נֶגְדּוֹ יִתְבָּרַךְ וְכָל דַיְירֵי אַרְעָא כלא חַשִׁיבִין וְכוּ' (יג) וְזֶה הַדַּעַת מִצְוָה גְּדוֹלָה לֵידַע וּלְהוֹדִיעַ וּלְהִתְוַדַּע, כִּי זֶה עִקַּר חִיּוּת הָאָדָם וְכָל הָעוֹלָמוֹת כֻּלָּם וְעַל-יְדֵי זֶה חוֹזֵר הַכֹּל כְּסֵדֶר כַּנַּ"ל, אֲבָל בְּעֵת שֶׁרוֹצֶה לְהִתְגַּבֵּר בְּחִינַת שֶׁלֹּא כְּסֵדֶר, שֶׁהוּא בְּחִינַת דִּינִים, דְּהַיְנוּ בְּרֹאשׁ הַשָּׁנָה שֶׁאָז נִבְרָא הָעוֹלָם, שֶׁהוּא בְּחִינַת שֶׁלֹּא כְּסֵדֶר, וּבוֹ חָטְאוּ אָדָם וְחַוָּה וְכוּ' כַּנַּ"ל, שֶׁעַל-יְדֵי זֶה גָּרְמוּ בְּחִינַת שֶׁלֹּא כְּסֵדֶר שֶׁיִּתְגַּבֵּר ח"ו, עַל-כֵּן צְרִיכִין אָז לְבַטֵּל עַצְמוֹ לְגַמְרֵי בִּבְחִינַת שֵׁנָּה, דְּהַיְנוּ לְסַלֵּק וּלְבַטֵּל דַּעְתּוֹ לְגַמְרֵי כְּאִלּוּ אֵין לוֹ שׁוּם דַּעַת כְּלָל, רַק לְהַמְלִיךְ אוֹתוֹ יִתְבָּרַךְ בֶּאֱמוּנָה וּבִתְמִימוּת גָּמוּר בְּלִי שׁוּם חָכְמוֹת, שֶׁכָּל זֶה עִקַּר עֲבוֹדָתֵנוּ בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים שֶׁאָנוּ עוֹסְקִין רַק לְגַלּוֹת מַלְכוּתוֹ בְּלִי שׁוּם חָכְמָה, כִּי אָנוּ מְסַלְּקִין דַּעְתֵּנוּ לְגַמְרֵי וּמְבַטְּלִין עַצְמֵנוּ לְגַמְרֵי, שֶׁזֶּהוּ עִקַּר עֲבוֹדָתֵנוּ בְּאֵלּוּ הַיָּמִים הַנוֹרָאִים שֶׁאָז עוֹסְקִין כָּל יִשְׂרָאֵל בִּתְפִלּוֹת וְתַחֲנוּנִים וּבְשִׁירוֹת וְתִשְׁבָּחוֹת שֶׁל סֵפֶר תְּהִלִּים וְּשְׁאָרֵי מִינֵי בַּקָּשׁוֹת וּתְחִנּוֹת וּסְלִיחוֹת וּפִיּוּטִים וְכוּ', שֶׁכָּל זֶה הוּא בְּחִינַת תְּמִימוּת וּפְשִׁיטוּת בְּלִי חָכְמוֹת כְּלָל, כִּי אָנוּ מְגַלִּין מַלְכוּתוֹ יִתְבָּרַךְ בִּתְמִימוּת לְבַד בְּלִי שׁוּם חָכְמוֹת וְזֶהוּ בְּחִינַת הַשֵּׁנָּה שֶׁל רֹאשׁ הַשָּׁנָה שֶׁנַּעֲשָֹה אָז כַּמְבֹאָר בְּכַוָּנוֹת וּמְבֹאָר שָׁם שֶׁהַשֵּׁנָּה הִיא שֶׁמִּסְתַּלְּקִין הַמֹּחִין מִזְּעֵיר אַנְפִּין לְמַעְלָה וְכוּ' וְאָז נִמְשָׁכִין הַמֹּחִין וְהַחִיּוּת לִבְחִינַת מַלְכוּת שֶׁלֹּא עַל-יְדֵי זְעֵיר אַנְפִּין, כִּי אִם עַל-יְדֵי בִּינָה אימא עִלָּאָה בְּעַצְמָהּ וְכוּ' וְאַחַר כָּךְ עַל-יְדֵי הַשּׁוֹפָר נִמְשָׁכִין לוֹ מֹחִין חֲדָשִׁים שֶׁנִּתְחַדְּשׁוּ עַל-יְדֵי הַשֵּׁנָּה וְאָז נִתְעוֹרֵר מֵהַשֵּׁנָּה וְאָז ננסרת הַמַּלְכוּת וְכוּ', עַיֵּן שָׁם, הַיְנוּ שֶׁהַשֵּׁנָּה הוּא בְּחִינַת הִסְתַּלְּקוּת הַמֹּחִין שֶׁמְּסַלְּקִין הַמֹּחִין בְּכַוָּנָה שֶׁלֹּא יִתְאָחֵז בָּהֶם בְּחִינַת שֶׁלֹּא כְּסֵדֶר, בְּחִינַת גַּדְּלוּת, שֶׁהָעִקָּר הַפְּגָם בְּהַמֹּחִין, כַּמּוּבָא בְּכִתְבֵי האר"י ז"ל (יד) שֶׁפְּגַם הַגַּדְּלוּת הוּא בַּמֹּחִין וְעַל-כֵּן גַּאֲוָה בְּגֵימַטְרִיָּא י"ה, שֶׁהֵם הַמֹּחִין, עַיֵּן שָׁם כִּי עִקַּר פְּגַם הַגַּאֲוָה הוּא שֶׁאוֹמֵר, אָנָּא אֶמְלוֹךְ. וּבֶאֱמֶת עִקַּר חִיּוּת הַמַּלְכוּת הוּא עַל-יְדֵי הַחָכְמָה, כִּי הַחָכְמָה תְּחַיֶּה וְכוּ', כַּמְבֹאָר שָׁם בְּהַתּוֹרָה הַנַּ"ל וּצְרִיכִין לְהַעֲלוֹת הַמַּלְכוּת לְשָׁרְשָׁהּ בִּבְחִינַת וְהָיְתָה לה' הַמְלוּכָה לֵידַע, שֶׁכָּל הָעוֹלָמוֹת וְכָל אֲשֶׁר בָּהֶם, שֶׁהֵם בְּחִינַת מַלְכוּת כַּנַּ"ל, הַכֹּל נִבְרָא וּמִתְנַהֵג רַק עַל-יְדֵי מַלְכוּתוֹ יִתְבָּרַךְ לְבַד אֲשֶׁר בַּכֹּל מָשָׁלָה. וְעַל-כֵּן צְרִיכִין לְבַטֵּל עַצְמוֹ נֶגְדּוֹ יִתְבָּרַךְ וְלִהְיוֹת בְּעֵינֵי עַצְמוֹ כְּלֹא מַמָּשׁ בִּבְחִינַת וְנַחְנוּ מ"ה, כִּי עִקַּר הַחִיּוּת הוּא בְּחִינַת מ"ה, בְּחִינַת מ"ה חַיֵּינוּ כַּנַּ"ל, אֲבָל כְּשֶׁיֵּשׁ לוֹ גַּדְּלוּת וְאוֹמֵר, אָנָּא אֶמְלוֹךְ וְרוֹצֶה לְהַמְשִׁיךְ הַמַּלְכוּת לְעַצְמוֹ וְכָל זֶה מֵחֲמַת שֶׁמִּתְגָּאֶה בְּדַעְתּוֹ וְנִדְמֶה לוֹ שֶׁכְּבָר הִשִֹּיג אֵיזֶה שֵׂכֶל וְהוּא לַמְדָּן אוֹ מְקֻבָּל וְצַדִּיק עַד שֶׁרָאוּי לוֹ לִמְלוֹךְ וּלְהִשְׂתָּרֵר. נִמְצָא, שֶׁרוֹצֶה לַהֲפוֹךְ אֶת הַסֵּדֶר לַחֲלֹק הַמַּלְכוּת לְעַצְמוֹ כְּאִלּוּ יֵשׁ לוֹ כֹּחַ וְדַעַת לְהַחֲיוֹת אֶת הַמַּלְכוּת, שֶׁעִקַּר חִיּוּתוֹ מֵהַחָכְמָה וְרוֹצֶה לְהַמְשִׁיךְ בְּחִינַת הַחָכְמָה לְתוֹךְ בְּחִינַת שֶׁלֹּא כְּסֵדֶר וּלְהַגְבִּיר בְּחִינַת שֶׁלֹּא כְּסֵדֶר עַל כְּסֵדֶר ח"ו, כִּי בְּוַדַּאי אִי אֶפְשָׁר לוֹ לְהַמְשִׁיךְ בְּחִינַת מַלְכוּת לְעַצְמוֹ כִּי אִם עַל-יְדֵי חָכְמָה, שֶׁהוּא חִיּוּת הַמַּלְכוּת וְעַל-כֵּן זֶה שֶׁמִּתְגָּאֶה וְאוֹמֵר אָנָּא אֶמְלוֹךְ, הוּא פּוֹגֵם בְּהַמֹּחַ וְהַחָכְמָה שֶׁרוֹצֶה לְהַמְשִׁיךְ הַמֹּחַ לְתוֹךְ מַלְכוּת דְּסִטְרָא אַחֲרָא שֶׁהוּא גֵּאוּת וְעַל-כֵּן בְּעֵת שֶׁלֹּא נִמְתָּק עֲדַיִן בְּחִינַת שֶׁלֹּא כְּסֵדֶר, דְּהַיְנוּ בְּרֹאשׁ הַשָּׁנָה בִּתְחִלָּתוֹ, צְרִיכִין לְבַטֵּל וּלְסַלֵּק הַמֹּחַ לְגַמְרֵי כְּדֵי שֶׁלֹּא יִתְאָחֵז בּוֹ בְּחִינַת שֶׁלֹּא כְּסֵדֶר, בְּחִינַת דִּינִים וְכוּ' כַּנַּ"ל וְעַל-כֵּן מְבַטְּלִין עַצְמָן לְגַמְרֵי וּבִשְׁעַת הַבִּטּוּל, שֶׁהוּא בְּחִינַת שֵׁנָּה, דְּהַיְנוּ שֶׁאֵין אָנוּ מִשְׁתַּמְּשִׁין בְּשׁוּם חָכְמָה, אֲזַי אָנוּ נִכְלָלִין לְמַעְלָה מֵחָכְמַת אָדָם, כִּי עַל-יְדֵי תְּמִימוּת וּפְשִׁיטוּת וֶאֱמוּנָה עוֹלִין לְמַעְלָה מֵהַמֹּחַ וְהַחָכְמָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר בִּדְבָרֵינוּ (טו) וְאָז אָנוּ מַמְלִיכִין אוֹתוֹ יִתְבָּרַךְ בִּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת, שֶׁזֶּהוּ בְּחִינַת שֶׁנִּמְשָׁכִין הַמֹּחִין וְהַחִיּוּת לְהַמַּלְכוּת שֶׁלֹּא עַל-יְדֵי זְעֵיר אַנְפִּין, שֶׁהוּא בְּחִינַת חָכְמַת אָדָם, כִּי עִקַּר הָאָדָם הוּא בְּחִינַת זְעֵיר אַנְפִּין כַּיָּדוּעַ, (טז) כִּי עַכְשָׁיו אָנוּ מְגַלִּין מַלְכוּתוֹ בְּלִי שׁוּם חָכְמוֹת כִּי אִם עַל-יְדֵי הַבִּטּוּל לְבַד, שֶׁאָז נִכְלָלִין לְמַעְלָה לְמַעְלָה בִּבְחִינַת ביינה אימא עִלָּאָה, שֶׁהוּא כְּלָלִיּוּת שֶׁל שָׁלֹשׁ רִאשׁוֹנוֹת וּמִשָּׁם נִתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ וְאַחַר כָּךְ עַל-יְדֵי הַשּׁוֹפָר נִמְשָׁכִין מֹחִין חֲדָשִׁים וְנִתְעוֹרְרִין מֵהַשֵּׁנָּה, כִּי עַל-יְדֵי הַשֵּׁנָּה וְהַבִּטּוּל, עַל-יְדֵי זֶה זוֹכִין אַחַר כָּךְ לְמֹחִין גְּדוֹלִים וְאָז ננסר הַמַּלְכוּת וְנַעַשֶֹה פַּרְצוּף שָׁלֵם וְכוּ'. כִּי אַחַר כָּךְ כְּשֶׁזּוֹכִין לְמֹחִין דִּקְדֻשָּׁה אָז נִתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ לְעֵין כֹּל בְּדַעַת שָׁלֵם, כִּי זוֹכִין לְהַמְשִׁיךְ כָּל הַמֹּחִין רַק בִּשְׁבִיל הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרַךְ לֵידַע וּלְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא הַיּוֹצֵר הוּא הַבּוֹרֵא וְכוּ' וְאָז נִמְתָּק בְּחִינַת שֶׁלֹּא כְּסֵדֶר וְנִכְלָל בִּבְחִינַת כְּסֵדֶר, בִּבְחִינַת בַּאֲתַר דְּאִית דְכָר נוּקְבָא לֹא אִדְּכַּר תַּמָּן, כִּי הִיא בְּטֵלָה אֶצְלוֹ כִּי בְּעֵת שֶׁהַמֹּחִין בִּשְׁלֵמוּת בִּקְדֻשָּׁה אֵין מִתְיָרְאִין מִבְּחִינַת שֶׁלֹּא כְּסֵדֶר מֵאַחַר שֶׁיּוֹדְעִין שֶׁהַכֹּל מֵאִתּוֹ יִתְבָּרַךְ לְבַד שֶׁאָז נִתְבַּטֵּל בְּחִינַת שֶׁלֹּא כְּסֵדֶר לְגַמְרֵי וְעַל-כֵּן עִקַּר הִתְעוֹרְרוּת הַשֵּׁנָּה הוּא עַל-יְדֵי קוֹל שׁוֹפָר, כִּי הַקּוֹל הוּא בְּחִינַת מ"ה הוי' בְּחִינַת כְּסֵדֶר, כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים, (יז) הוי' בְּקוֹל וְדִבּוּר בְּאָדָם, שֶׁהֵם בְּחִינַת כְּסֵדֶר וְשֶׁלֹּא כְּסֵדֶר, כִּי קוֹל מְעוֹרֵר הַכַּוָּנָה, שֶׁהֵם הַמֹּחִין וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה כט), תְּקִיעַת שׁוֹפָר חָכְמָה וְאֵינָה מְלָאכָה כִּי קוֹל שׁוֹפָר הוּא בְּחִינַת חָכְמָה, בְּחִינַת מ"ה, בְּחִינַת קוֹל מְעוֹרֵר הַכַּוָּנָה שֶׁבַּמֹּחַ, כִּי הַקּוֹל אֵין בּוֹ תְּפִיסָא וְאֵין יְכוֹלִין לְהָבִין מֵחֲבֵירוֹ שׁוּם דָּבָר עַל-יְדֵי הַקּוֹל לְבַד, כִּי הַקּוֹל הוּא בְּחִינַת מ"ה, בְּחִינַת כֹּחַ הַחָכְמָה לְבַד, כִּי עַכְשָׁיו אָנוּ מַמְשִׁיכִין רַק בְּחִינַת הַקּוֹל לְבַד, שֶׁהוּא בְּחִינַת מ"ה כְּסֵדֶר כְּדֵי לְהַגְבִּיר בְּחִינַת כְּסֵדֶר וְאַחַר כָּךְ עַל-יְדֵי הַקּוֹל נִבְנֶה הַדִּבּוּר, שֶׁזֶּהוּ בְּחִינַת הַתְּפִלָּה, בְּחִינַת מַלְכֻיּוֹת וְזִכְרוֹנוֹת וְשׁוֹפְרוֹת שֶׁאוֹמְרִים בְּרֹאשׁ הַשָּׁנָה אַחַר תְּקִיעַת שׁוֹפָר:
And each and every year we must work at this rectification on Rosh Hashanah, for that is the day they were created and when they should have made this rectification, but instead the did the opposite. That is why our service on Rosh Hashanah and Yom Kippur is related to this rectification, as brought in the Kabbalistic texts. Therefore, the essence of the rectification of Rosh Hashanah is to work at restoring everything to order, repenting for all of one's sins, which are caused by disorder, by haughtiness, completely surrendering oneself to G-d in order to elevate the entire world that was created at this time of year; in other words, restoring disorder back into order. This is the aspect of 'sleep' on Rosh Hashanah, as mentioned in the Kabbalistic texts, "G-d cast a slumber" (Pri Etz Chaim, Rosh Hashanah, 2, 4). Sleep represents surrender. Order and disorder correspond to Chochmah and Malchut, Adam and Eve, and 'Eve' must be submissive to 'Adam', knowing that the entire world which seems to be ruled by Malchut, by Eve, all comes from G-d alone, "for Kingship is G-d's" (Ps. 22:29) and everything in existence and all life on earth is absolutely nothing before Him. It is a great mitzvah to know and declare this knowledge. It is the main source of sustenance for man and for all the worlds, and is what brings everything back into order. But when disorder, represented by judgments, is empowered, which is on Rosh Hashanah, when the world, corresponding to disorder, was created, and on which Adam and Eve sinned, thus empowering disorder, we must at this time completely surrender ourselves into sleep. In other words, we must completely relinquish and abandon our intellect, as if we have no knowledge at all, but rather declare G-d as King with utmost faith and simplicity, without any sophistication. This is our main work on Rosh Hashanah and Yom Kippur, on which we are completely involved in revealing His kingship without any sophistication. On these Days of Awe, we completely set aside our knowledge and surrender ourselves, devoting ourselves to prayers, beseeching, song and praise from Psalms and other types of requests and liturgy. All this represents sincerity and simplicity without any sophistication, for that is how we reveal G-d Kingship. This is the meaning of the 'sleep' on Rosh Hashanah as mentioned in the Kabbalistic texts. It is explained there that this 'sleep' is the disappearance of the Supernal Mind from the Zeir Anpin, and then Mind and sustenance are drawn directly into the Malchut from Binah, the Supernal Mother, rather than through the Zeir Anpin, and then, through the shofar, new Mind is drawn after this 'sleep'. After the arousal from this 'sleep', the Malchut is severed, etc. The 'sleep' represents the disappearance of the Mind; it is intentionally removed so that disorder, haughtiness, the main blemish of the mind, as mentioned in the Kabbalistic texts, will not become attached to it. Therefore, Ga'Avah, גַּאֲוָה (haughtiness) is numerically equivalent to Yah (15), which represents the Mind. The main blemish of haughtiness is in saying, 'I shall rule' and the main sustenance of the Malchut is from wisdom, as in, 'Wisdom sustains life', as Rabbeinu z"l explains in the lesson. The Malchut must be elevated to its source, as in, "The Kingship will be G-d's" (Ovadiah 1:21), to know that all the worlds and everything in them, which correspond to Malchut, were all created and are solely guided by G-d's Kingship, which rules over all. Therefore we must completely surrender ourselves to G-d and to be nothing in our own eyes, as in "we are מ"ה" (Ex. 15:7) , for sustenance comes mainly from מ"ה, as in, 'מ"ה us our life'. But when one is haughty and says 'I shall rule' and seeks to draw 'kingship' to himself, this is because in his haughtiness, he believes that he has already achieved some intelligence, that he is a scholar, a kabbalist, a tzaddik, and deserves some status of power. He thus desires to overturn order and take the Malchut for himself, as if he has power and knowledge to sustain the Malchut which is sustained mainly by wisdom, to draw wisdom into disorder and to empower disorder over order. It is certainly possible to draw kingship to oneself other than by means of wisdom, which sustains the Malchut. Therefore, this haughty person who says 'I shall rule' blemishes wisdom in wanting to draw the mind into the kingship of evil, which is haughtiness. Therefore, as long as disorder is not yet ameliorated, that is, at the beginning of Rosh Hashanah, one must completely relinquish and set aside one's mind so that disorder, judgments, will not be able to attach itself to it. And during this complete surrender, corresponding to 'sleep', in that we do not use any wisdom at all, we then rise above human wisdom, for sincerity, simplicity and faith rise above the Mind and Wisdom, as we have explained elsewhere. Then we are able to declare G-d as King with all sincerity and without any sophistication. This corresponds to drawing the Mind and sustenance into the Malchut, bypassing the Zeir Anpin, as known. Now we reveal G-d's Kingship without any wisdom at all, but solely by means of surrender, when we are submerged into Binah, the Supernal Mother, which comprises the upper three Sefirot, from where His Kingship is revealed. Then, through the shofar, new mind is drawn and we are aroused from sleep, for by means of the sleep and the surrender, we are then able to receive great intellect, and the Malchut is severed and becomes a complete partzuf/structure on its own. For when we attain holy intellect, G-d's Kingship is revealed with complete knowledge to all, for the drawing of the mind is only for the purpose of revealing His Kingship, to know and declare that He is the Creator. Then, disorder is ameliorated and absorbed into order, as in, 'Wherever there is masculine, the feminine is not mentioned' for she surrenders to him. When the mind is in its perfect state of holiness, we need not be afraid of disorder, since we know that everything is solely from G-d, when all disorder completely disappears. Therefore, arousal from sleep is mainly by means of the sound of the shofar, for sound corresponds to Mah, the Divine Name representing order, as stated in the Tikunei Zohar, "YHVH is in sound an speech is in man". These correspond to order and disorder, for sound arouses intention, which is in the mind. This is the meaning of what our Sages said, "Blowing the shofar is wisdom and not a creative act" (Rosh Hashanah 29b). The sound of the shofar corresponds to wisdom, to Mah, to sound that arises the intention of the mind. Sound itself cannot be grasped. One cannot understand a person by his voice alone, for sound corresponds to Mah, to the power of wisdom by itself. With the shofar we evoke only sound, which corresponds to Mah, to order, so as to empower order. Then, with sound, we build speech, which is prayer, represented by the prayers we recite on Rosh Hashanah after the shofar blowing.
וְעוֹד הָיָה לִי כַּמָּה דְּבָרִים בָּזֶה וְלֹא נִכְתָּב בִּזְמַנּוֹ וְנִשְׁכַּח, חֲבָל עַל דאבדין, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לַחֲזֹר וְלִמְצֹא כָּל הָאֲבֵדוֹת, וְלֹא נֹאבַד עוֹד שׁוּם דָּבָר וְדִבּוּר כְּבוּר סִיד שֶׁאֵינוֹ מְאַבֵּד טִפָּה (יח) אָמֵן כֵּן יְהִי רָצוֹן:
I had some other ideas regarding this subject, but unfortunately I have forgotten them since I did not write them down at that time. May G-d help me to retrieve all losses, and may I never lose again any single word, as a plastered well that does not lose a single drop. Amen, May it be His will.