English translation — מאמר אדון עולם תשמ"ג

B’s”D.

Monday of Rosh HaShanah, 5743*

“Adon Olam, Who reigned before any creature was created,”

and my revered father-in-law, the Rebbe, precisely analyzes this in his maamar beginning with the words “Zeh”

[in the series beginning “Yom Tov of Rosh HaShanah that falls on Shabbos,”

in which he explains

(in the first maamar)

that the coronation of the king is with great joy],

that it is necessary to understand,

how can kingship exist before any creature was created,

since kingship is specifically over another, as the saying

“There is no king without a nation,”

and furthermore,

kingship is specifically over one who is on his level,

meaning that the nation is similar to the king,

for not only is the concept of kingship

(in a human)

specifically over human beings and not over animals

(for even if a person had thousands of animals, it would not be appropriate for him to be king over them),

but even among human beings themselves, the nation must have some connection and similarity to the king,

as is known

that “nation”

(“There is no king without a nation”)

is from the term “with him,”

so how can the concept of kingship exist before any creature was created?

And he explains this by first citing what is said in the Shelah

(and in several books)

regarding the great praise of “Adon Olam,”

to the point that “Adon Olam” in gematria equals “Ein Sof,”

for the concept of Ein Sof is the most elevated level in Elokus,

and furthermore, it is above the concept of levels,

for the true concept of Ein Sof is

in His Essence.

And based on this, he explains the concept of “Adon Olam Who reigned before any creature was created,”

that since “Adon Olam” is

(in gematria)

Ein Sof,

it is therefore understood

that the concept of “Adon Olam Who reigned…” is the aspect of Malchus as it is rooted, so to speak, in His Essence

(the true concept of Ein Sof),

and since His Essence is all-powerful,

it is possible for Him to be king even without a nation,

before any creature was created.

B)

Now, this maamar comes,

as mentioned above,

as a continuation of the maamar beginning “Yom Tov of Rosh HaShanah that falls on Shabbos,”

in which the concept of the shofar blast on Rosh HaShanah is explained at length,

that the service of the shofar blast is a general concept that includes all the particular services of the entire year.

For the concept of the shofar blast is as our Sages said:

“Recite before Me on Rosh HaShanah… Kingship verses, so that you coronate Me over you… and with what? With the shofar.”

And since all the commandments above

(mitzvos)

apply specifically after He becomes King,

as the saying

“Accept My kingship first, and afterward I will decree decrees upon you,”

therefore,

the service of the shofar blast, whose concept is “that you coronate Me over you,” is the root of all mitzvos

(services)

throughout the entire year.

And he explains there,

that the concept of “that you coronate Me over you” through the shofar blast is the drawing down of the will for kingship

(analogous to the coronation of a human king,

which comes with great joy and immense self-nullification to the king,

through which the king is aroused with a will to desire kingship).

And the reason why the service of Yisrael arouses in Him the will for kingship is because even beforehand, He has a will for this,

except that this will is in concealment,

and the service of Yisrael draws the will from concealment to revelation.

And the reason that there is a concealed will for kingship is,

because the concept of the will for kingship exists even beforehand

(before the concealed will),

and it is the absolute will in His Essence.

And in truth, it is not possible to say regarding this that the will for kingship also exists beforehand

(as is said regarding the concealed will,

that even before it is aroused in revealed will, the will already exists in concealment),

for in His Essence, it is not applicable to say that there is some concept that is in concealment,

and everything there is in the aspect of absolute unity in the utmost simplicity.

And the concept of “that you coronate Me over you” through the shofar blast is not only to draw the will for kingship from concealment to revelation,

from the aspect of the will as it is included in concealment in the Ein Sof before the tzimtzum

(in the aspect of revelation to Himself),

but rather,

that through this, there is also drawn from the absolute will in His Essence,

for this will is, so to speak, the very Essence

(and it is not applicable to say of it that it is included in concealment).

And this drawing down on Rosh HaShanah is through “that you coronate Me over you,”

a will for kingship,

and from this is subsequently drawn the will for mitzvos

(decrees),

for the main concept of mitzvos is the will above.

And as explained in many places,

that the reason the fulfillment of mitzvos must be specifically with particularity and precision

(as we were commanded),

is,

because regarding the will, it matters that every particular be exactly as the will dictates.

3)

And it is explained in the maamar

(beginning with the words "Adon Olam"13),

that through the performance of the mitzvos, the construction of the vessels of Zeir Anpin is accomplished,

and also the drawing down of the light into the vessels of Zeir Anpin.

And this matter also applies to

(the beginning of the continuation)

the festival of Rosh HaShanah that falls on Shabbat, in the Temple they would sound [the shofar] but not in the rest of the country14,

as it is explained in the maamar of the Admo"r HaTzemach Tzedek15

(upon which the maamar said on Erev Rosh HaShanah is based)

the reason why on Rosh HaShanah that falls on Shabbat they do not sound [the shofar] in the rest of the country,

because our mitzvos are

(in order)

that through an arousal from below there is an arousal from above,

that through the performance of the mitzvos by man, the supernal mitzvos are made

(the 248 commandments are the 248 limbs of the King16).

For similarly, it is also with the mitzvah of sounding the shofar, whose purpose is to thereby make the aspect of the supernal shofar,

and therefore on Rosh HaShanah that falls on Shabbat they do not sound [the shofar]

(in the rest of the country),

because on Shabbat there is the aspect of the supernal shofar

(the aspect of delight)

even without the work of man,

by virtue of Shabbat,

and Shabbat is inherently sanctified and established17.

And that in the Temple they would sound [the shofar] even on Rosh HaShanah that falls on Shabbat is because in the Temple,

which is the gate of heaven18,

there was the ability to make a more elevated aspect in delight

(as is explained at length in the maamar of Erev Rosh HaShanah).

And this matter,

that the supernal mitzvos

(the matters)

are made specifically through the performance of the mitzvos by man,

applies to all the levels and all the partzufim of the entire order of the chain of descent,

according to the teaching of the Rav HaMaggid19

in his explanation of the Mishnah20

"Know what is above you" — that everything that is above is from you.

For the aspect of delight

(shofar)

that is above is made

(as above)

through the performance of the mitzvah of sounding the shofar,

and the aspect of the supernal intellects

(which are the matter of tefillin,

as is known21

that the four portions are the aspect of the four intellects)

is made through the performance of the mitzvah of tefillin,

for through man laying tefillin, he causes the Holy One, blessed be He, to lay tefillin22,

and so too with the emotions

(of Zeir Anpin),

for through the man below performing the mitzvah of "And you shall love the Lord your God" and the mitzvah of "The Lord your God you shall fear"23

(for love and fear are the root of all the mitzvos24)

thereby the construction of Zeir Anpin is made,

and so too with the aspect of Malchus,

for the construction of the world of speech

(Malchus)

is made through the speech of the lower man in words of Torah and words of prayer.

And this is the content of the matter of the performance of the mitzvos

(according to what is explained in these maamarim),

for the supernal levels are

(generally)

in the number 248

(the 248 limbs of the King),

and the construction of all the supernal levels is through the performance of the 248 positive commandments

(of man),

and as it is written25

"And you shall do them,"

"you" is written,

"I consider it as if you have made Me"26.

4)

And it needs to be understood,

behold it is known27

that the superiority in the performance of mitzvos is when the performance is because this is the command of the Holy One, blessed be He

(and as per the wording of the blessing over mitzvos, "Who has sanctified us with His commandments and commanded us")

and not because of the reason28

and the virtue inherent in them,

including also the reason that through the performance of the mitzvos, the supernal mitzvos are made.

And the explanation of this can be said as follows,

that in the mitzvos

(the will and command from above that the children of Israel should perform the mitzvos)

there are two matters.

The cause and reason for the command,

and from this comes into being the reality of the mitzvah

(the command),

which is an effect of the reason.

And afterwards

(after the supernal command)

comes the performance of the mitzvah by the man who fulfills them.

And in this there are two general modes.

The first mode is that he fulfills it for the purpose of the command

(so that the reason of the command will be completed),

and the second mode is that he fulfills it in a more elevated manner,

that his performance of the mitzvah is in a way that through it he makes, as it were, a new will,

which is incomparably higher than the will that is the effect of the reason.

For since Israel are rooted in the Essence

(the Master of the Will),

"Israel and the King are alone together"29,

therefore when Israel performs a mitzvah,

he has the ability to make a new will that did not exist before this.

And it can be said that corresponding to this are the two interpretations of the statement of our sages, of blessed memory30,

"A pleasing satisfaction before Me that I spoke and My will was done"31.

The first interpretation is,

that through the performance of the mitzvah, the will

(the command)

that existed initially is fulfilled.

And the second interpretation of "My will was done" is,

that through the performance of the mitzvah by Israel

(as in the second mode)

there is made

(there is innovated)

a new will that did not exist before this

(in the manner explained in many places32

regarding the interpretation of "they do the will of the Omnipresent"33,

that the meaning of "they do" is that they make a new will).

And based on this, it can be said,

that what is stated in the above discourses, that the purpose of the mitzvos is in order to thereby make the supernal mitzvos,

this is in the first mode of the performance of the mitzvos,

in the aspect of fulfilling the will that is the effect of the reason,

so that there will be the construction of the entire order of the chain of descent,

the 248 limbs of the King

[And in this itself there are two matters,

one,

the reason and cause

(of the will)

– that the mitzvos

(the levels)

should come into being above.

Two,

the effect – the will that Israel should perform the mitzvos below].

But the performance of mitzvos from the aspect that Israel are rooted in the Essence is to make a new will.

And this is what is explained in many discourses27

that the superiority in the performance of mitzvos is when the performance is because this is the will

(command)

of the Holy One, blessed be He,

and not because of the reason

(including also the reason that through the performance of the mitzvos the supernal mitzvos are made),

for this will is a will that is above reason.

And the performance of the mitzvos

(from the aspect of this will)

is not in order to effect matters above,

but rather,

"mitzvah" from the term "tzavta" and connection34,

the unification of Israel with the Master of the Will,

and even to the unification with the Essence.

And in the manner of the statement of the Alter Rebbe35

"I want nothing at all — I do not want your Gan Eden, I do not want your World to Come, etc. — I want nothing more than You alone."

5)

And based on this, it will also be understood what is explained in the above discourse of the Admo"r HaTzemach Tzedek36,

that the particular delight in each mitzvah,

that in each mitzvah there is a unique delight,

is more elevated than the general delight and will that is common to all the mitzvos equally,

and its root is from the aspect of the source of delights

(which is above the aspect of the revelation of delight),

for at first glance it is not understood how this aligns with what is explained in many discourses27

that the general intention that is common to all the mitzvos equally

("and He commanded us")

is more elevated than the particular intention of each individual mitzvah.

And the explanation of this can be said as follows,

that in the above discourse of the Admo"r HaTzemach Tzedek, it speaks about the matter of the will in the mitzvos as it is an effect of the reason,

in order that the supernal mitzvos should come into being.

And what is explained there, that in the mitzvos there are two levels,

the general matter that is common to all the mitzvos equally,

and the particular matter of each individual mitzvah,

behold these two levels are within the will that comes from the reason.

For at the beginning of its flow it is a general will that the matters above should be made through the performance of the mitzvos by man,

and from this there subsequently flows

(to a lower level)

a particular will for each and every individual mitzvah,

in order that through its performance, that particular supernal mitzvah which corresponds to it should be made

(through the shofar below,

the shofar above.

And similarly with the rest of the mitzvos).

And therefore it says there that there is an advantage in the particular delight and intention

(and even that the root of the particular delight specifically is in the aspect of the source of delights),

because the intention in this will is to make the supernal mitzvos

(particular matters)

above,

and this is accomplished specifically through the particular action of each mitzvah.

And what is explained in many discourses, that the general intention that is common to all the mitzvos equally is more elevated,

is,

because there it speaks about the will that Israel innovates and makes through their service,

and from the aspect of this will,

the mode of the performance of the mitzvos is to do [His] will,

a general intention.

6)

Now, these two aspects mentioned above regarding the fulfillment of mitzvos

[because of and in the manner of the command from above,

and the innovation brought about by Yisrael]

are,

as understood,

also present in the mitzvah of shofar blowing.

For although the specific matter of shofar

(from the perspective of the command)

is above measurement and limitation.

For even though the mitzvah of shofar blowing has a measure and limit

(like most mitzvos37)

regarding the number of sounds and the types of sounds38

and the like,

nevertheless its essence

(the content and intention)

of this mitzvah is the service that is above measurement and limitation,

and as is known39

that the matter of shofar blowing is the cry from the depths of the heart that is above the measure and limit of the intellect,

the aspect of "with all your might."

And likewise

(and all the more so)

it is regarding the aspect of the shofar above

(which is brought about by the shofar blowing of man),

that it is above measurement and limitation,

for the shofar above is the aspect of the source of delights that is above a particular delight, as is explained at length in the aforementioned discourse of the Tzemach Tzedek.

Thus,

even though the matter of shofar blowing as it is from the perspective of the command from above is in the aspect of the boundless

[and the command from above is the arousal from above and the empowerment that the service of shofar blowing should be in the manner of "with all your might"],

nevertheless,

since Yisrael are rooted in Atzmus,

they have the ability to make a new will and matter,

the drawing down of the absolute will in His very Essence, which is understood to be above even the aspect of the aforementioned source of delights.

And as mentioned above

(at the beginning of the maamar)

that the matter of "make Me king over you" through shofar blowing is the drawing down

(also)

from the absolute will in His very Essence.

7)

And it can be said that this is also the reason that shofar blowing specifically begins with a simple sound, as is explained at length in the Siddur in the discourse "To understand the matter of shofar blowing according to the intention of the Baal Shem Tov, of blessed memory,"

that this simple sound arouses the simplicity

(and the simplicity)

of Yisrael,

and the simplicity of Yisrael is one with the simplicity of Atzmus40.

And it can be said that this is also one of the reasons for the great effort of the Baal Shem Tov

[and even before his revelation as the Baal Shem Tov]

that simple people, and even young boys and girls, should say "Blessed is G-d" and the like

[and the telling of this detail

(of the conduct of the Baal Shem Tov)

was transmitted to us by our Rebbeim and Nesi'im41,

meaning that this is an instruction and empowerment for each and every one],

for when a simple person says "Blessed is G-d" and the like,

his intention in this is towards Atzmus42

(as is known43

that the fact that the name of Heaven is fluent in the mouth of all is Atzmus).

And likewise it is also in the fulfillment of mitzvos,

that the fulfillment of mitzvos of a simple person is not because through his fulfillment of mitzvos matters are made above,

for a simple person does not know

(yet)

what is above and what is below and what is in the four directions,

but rather because of the command,

"Who sanctified us with His commandments and commanded us."

And this is the matter of the simple sound of shofar blowing,

that after all the comprehensions of the elevation brought about through the fulfillment of mitzvos,

that through the fulfillment of mitzvos of man, the mitzvos above are made,

and as in the mitzvah of shofar blowing, through this a shofar above is made,

behold, the ultimate perfection is to fulfill the mitzvah with simplicity

[and it can be said that this is in the manner of "their beginning is wedged in their end"44.

For just as the beginning of the service

(before intentions are relevant)

is with simplicity,

so too is it at the conclusion and seal

(perfection)

of the service],

and specifically through this they draw down and become one thing with the simplicity of Atzmus.

8)

And based on this, one can also understand what is explained in the discourses of the Rebbe Maharash45

(whose matter is "from the outset, a leap"46)

regarding two parables about shofar blowing.

The first parable, in the name of the Baal Shem Tov, of blessed memory, about a king's son who went on a distant road etc., until he even forgot the language of his country and began to cry out with a simple sound

(in the parable there it says the language "with a great voice,"

but in the moral it says the language "with a simple sound"47)

so that his father would recognize him by the innate recognition of the voice.

And the second parable from the great and pious Chassid, the Mahari"tz of Berditchev48, of blessed memory,

about the matter of garments when the king was in the forest

(which are not royal garments at all49),

as is explained there at length regarding the details in this.

For at first glance it is perplexing,

behold it is known that on Rosh Hashanah one must be careful not to mention undesirable matters and attributes,

therefore we do not say confession etc. on Rosh Hashanah50,

and one must speak then only of the virtues and praises of Yisrael,

and here the shofar blowing of Rosh Hashanah is explained with these parables, most of whose details are seemingly matters opposite to praise51

[and for this reason I was precise in the maamar of Erev Rosh Hashanah to mention and speak only the point of the content of these two parables,

and not the details].

And although the aforementioned maamar

(in which these two parables were explained in detail)

was said on Shabbos Parshas Ki Savo and not on Rosh Hashanah52,

nevertheless,

behold these parables are an explanation of the matter of shofar blowing of Rosh Hashanah.

And the great wonder in this,

this itself proves that all the details in these parables are

(in the inwardness of the matters)

for praise53.

And this will be understood based on the known concept that the reason the shofar blast is specifically a simple sound is because on Rosh HaShanah it is "to pass you through the covenant of Havayah your G-d,"

for this covenant is the essential bond between the Holy One, blessed be He, and Yisrael

(who passed together between the pieces)

to become truly one entity.

And since this bond is the bond of the essence of the soul with the Essence (Atzmus),

the simplicity of the essence of the soul with the simplicity of the Essence (Atzmus),

therefore the remembrance of the covenant and the bond is also specifically through a simple sound

(which is not clothed in letters),

for letters

(even the most sublime letters)

are limitation,

and the remembrance of the covenant and the bond of the simplicity of the essence of the soul with the simplicity of the Essence (Atzmus) is specifically through a simple sound.

And this is the meaning of the parable for the shofar blast, of the king's son who even forgot language,

for this forgetting is a virtue.

For since letters

(language)

are limiting,

therefore in order to come and reach the aspect of simplicity, one must forget language.

And analogous to the statement of Reish Lakish,

who fasted one hundred

fasts to forget the Babylonian Talmud so that he could learn the Jerusalem Talmud,

and analogous to the pillar that is between the Garden of Eden of the lower [world] and the Garden of Eden of the upper [world], whose function is

(as explained in Torah Ohr)

the forgetting and nullification of the comprehension and vision of the lower Garden of Eden,

for then specifically can one receive the revelation of the upper Garden of Eden.

And as it is in the Garden of Eden, that the comprehension of the lower Garden of Eden confuses the comprehension of the upper Garden of Eden,

so too is it

(and all the more so)

regarding the revelation of the aspect of simplicity that is entirely beyond comprehension,

for the entire matter of comprehension

(even the most sublime comprehension)

confuses the revelation of the aspect of simplicity.

And analogous to what is explained in Atteres Rosh

regarding the reason for the opinion that

commandments do not require intention

(meaning that the fulfillment of commandments must be with acceptance of the yoke, without reason or intention),

for seemingly it is astonishing, what does it matter to us if one also adds intention,

and he explains there,

that intention causes a diminution of light, so to speak, in the very acceptance of the yoke of the commandments, which is not so much in the manner of a yoke.

For the intention

(and reason)

of the commandment,

even at the most sublime level,

is within the category of attribute, depiction, and limitation,

unlike the commandment that is in the manner of acceptance of the yoke, whose root is in the simple Will and Pleasure,

and reason weakens, so to speak, the force and clarity of the essence of the commandment.

And from this it is also understood regarding the matter of the simple sound of the shofar blast,

that there must be forgetting and nullification of language,

for through this specifically one reaches the aspect of simplicity.

9)

And so too is it regarding the second parable,

the matter of garments,

for garments, even though they are for honor and glory,

like royal garments

(and likewise precious garments in general),

are within measurement and limitation.

For behold,

(in the analogue)

the garments are the matter of Torah and mitzvos,

for mitzvos are garments, as explained in Tanya,

and as is also understood from what the Holy One, blessed be He, said to Avraham Avinu, "Come, clothe yourself in My garments,"

and also Torah is a garment, as it is written,

"Havayah has donned strength, He has girded Himself," and there is no strength but Torah.

And since the service of Rosh HaShanah is the bond of Yisrael with His very Essence (Atzmus) as He is above the aspect of King

(for on Rosh HaShanah one must make Him King,

"Make Me King over you"),

and all the more so above the matter of decrees

(which come after He has already become King),

behold, in order to reach this, there must be a nullification of the garments of mitzvos

(in the manner explained above regarding the forgetting and nullification of language).

Therefore the parable for the shofar blast is specifically about simple garments,

for these garments indicate the bond with His very Essence (Atzmus) as He is above the aspect of King,

as he elaborates in the parable that these garments are like when the king was in the forest before he was restored to his royal throne,

and also in the analogue he explains that these garments are the matter of the garment that existed at the time of the Giving of the Torah, when we coronated Him with the shofar before the actual Giving of the Torah,

meaning before

(above)

He became King.

10)

And although the expressions stated there

(in the parable and also in the analogue)

as they are literally, do not speak of the praise of Yisrael,

behold, it is stated in the maamar there that this parable is from the holy gaon, the chassid, Mahari"tz of Berditchev,

and it is known and famous in all the worlds that the holy R. Levi Yitzchak was a lover of Yisrael and an advocate for each and every one of Yisrael, tipping the scales for each and every one of Yisrael to the side of merit, and in a manner that is a priori,

and therefore,

when it says in the maamar that this parable is from the holy R. Levi Yitzchak,

it is simply understood that all the expressions stated there are for virtue.

And this is his method and his way regarding the children of Yisrael,

as is known the interpretation of the holy R. Levi Yitzchak on the verses at the beginning of the book of Yeshayahu,

where there are descriptions of the children of Yisrael that are seemingly [negative],

and the holy tzaddik of Berditchev interprets that these descriptions indicate their praise

[and as is also proven from the fact that these descriptions were stated in the book of Yeshayahu,

for Yeshayahu is a prophet of salvation,

as his name Yeshayahu is from the word yeshuah (salvation)],

and furthermore, they are the most sublime praises, unparalleled by any other praises.

And it can be said,

based on the known concept

in the explanation of the Sages' statement,

"A person is punished with his knowledge and without his knowledge"

(and likewise in the explanation of the Mishnaic phrase

"judgment and accounting"),

that when a person states the verdict of another person, he thereby also judges himself,

behold, the verdict of the holy tzaddik of Berditchev regarding the aforementioned descriptions in Yeshayahu is also a verdict regarding the aforementioned descriptions in his Torah teachings and parables.

10)

A)

And in particular, this already occurred in previous generations,

and a great deed,

as related in the Gemara,

that they said expressions that appear externally [negative] etc., but in truth they are all blessings,

and that they blessed him with such language is as the Tzemach Tzedek explained,

because a blessing in this manner is from the aspect of the Hidden,

for blessings from the aspect of the Hidden are more exalted blessings, and also their drawing down below is with greater force

(with a storm).

And as it is stated in the Gemara there,

that they blessed him "you will bear children" etc., the drawing down and revelation of the power of Ein Sof,

"in a generation of the upright He will be blessed."

And this explanation

(that they blessed him with such language because a blessing in this manner is from the aspect of the Hidden)

the Tzemach Tzedek says "appears more as its simple meaning."

For before this, it is brought there

(regarding the blessings in the portion of Bechukosai)

that it is the opposite of blessing, but this refers to the opposite side.

And afterwards he brings a more elevated explanation,

that the blessings were said in such language in order to sharpen [the intellect].

For even according to this explanation,

the matter of the blessing in this language is not in simplicity and revelation,

since in order to grasp the true essence of the matter, one needs sharpening of the intellect.

But afterwards he concludes,

that the blessings were said in such language not because of a deficiency, G-d forbid, but rather because the blessings are more exalted.

And about this explanation he says that it "appears more as its simple meaning,"

for that these expressions are blessings is not a sharpened explanation but rather the simple explanation,

even in the world of simplicity.

And after the Tzemach Tzedek opened the way,

and especially that he taught and gave this as Torah from the language of instruction,

this became an instruction and empowerment for each and every one,

to explain and reveal the blessing even in expressions and matters that in their externality appear etc.,

and on the contrary,

these blessings are the most exalted,

and according to their simple meaning,

in the revealed and manifest good.

For this power

(to draw down all matters in the revealed and manifest good)

is also throughout all the days of the year.

And especially on Rosh Hashanah when they crown the King with great joy

(as brought above from my revered father-in-law, the Rebbe),

for joy breaks all boundaries.

And all the more so on the festival of Rosh Hashanah that falls on Shabbat,

for all the effluences made through the shofar blast are made on Shabbat of itself,

for on Shabbat the aspect of simple delight is drawn down,

as explained at length in the discourse "Yom Tov Shel Rosh Hashanah Shechal Liyot B'Shabbat" of the Rebbe

(the Rebbe Rashab)

of blessed memory.

10)

B)

And this is "Adon Olam, who reigned before any creature was created,"

and my revered father-in-law, the Rebbe, explains in his discourse on this topic

(as brought above at the beginning of the discourse)

that "Adon Olam" in gematria equals "Ein Sof," referring to Malchus as it is in His Essence,

the absolute will in His Essence,

and he explains there,

that regarding the absolute will in His Essence, the arousal of the feminine waters does not apply at all.

But nevertheless,

all this and the discourse "Adon Olam" comes

(as above)

in continuation of the discourse "Yom Tov Shel Rosh Hashanah Shechal Liyot B'Shabbat," which explains the matter of the shofar blast on Rosh Hashanah

(the service that includes all the particular services of the entire year),

that the service of Israel effects not only the building of Zeir Anpin

(and also all the levels and partzufim of all the chain of descent,

as above at length),

and not only does it arouse in the Ein Sof before the contraction the aspect of the revealed will

(in the aspect of revelation to another)

and also the aspect of the hidden will

(in the aspect of revelation to Himself),

but beyond this,

that because Israel are rooted in Atzmus,

they draw down also from the aspect of the absolute will in His Essence,

the aspect of "Adon Olam" in gematria "Ein Sof."

And this drawing down is

(primarily)

below in the physical world of action,

and within this itself—in physical matters,

for in addition to the judgment on Rosh Hashanah regarding the drawing down of Divinity,

"judgment"

"for the G-d of Yaakov,"

the primary judgment on Rosh Hashanah is regarding physical influences,

and Israel prevail in the judgment in both matters,

both in spiritual influences and in physical influences—in children, life, and ample sustenance,

and as stated, the primary matter of Rosh Hashanah is the drawing down into physicality,

"He works salvations in the midst of the earth,"

for the drawing down of salvations

(in all the interpretations thereof)

will be in a manner of "activity,"

for the term "activity" indicates specifically a physical action, even more than the term "making,"

and within this itself, "in the midst of the earth,"

in the lowest level, beneath which there is no lower level.

And simply put,

each and every Jew is written and sealed in the book of the completely righteous,

for "Your people are all righteous"

(completely righteous),

immediately for life,

and immediately for redemption,

for each and every Jew will go out from exile to the true and complete redemption,

and as it is stated in the haftarah of Rosh Hashanah,

"a great congregation shall return here,"

for in this is included every single Jew, as explained at length in the haftarah of Rosh Hashanah,

and with great joy,

and as above, that the coronation of the King is with great joy,

and "everlasting joy upon their heads,"

in the true and complete redemption through our righteous Moshiach,

speedily, literally.