Aparticularly propitious method for being spared from haughtiness is to honor the festivals, and welcome [each] festival with joy and with as many delights as one can afford.
Moshe Rabbeinu, of blessed memory, by meriting to the Forty-Nine Gates of Wisdom, was worthy of being “extremely humble, more so than any man” (Numbers 12:3). Now, yom tov (festival) [corresponds to] the mentalities of Imma, which is Binah (Understanding). Therefore, when one welcomes the festival, which is Binah, one merits humility. For yom tov is numerically equivalent to SaG plus its ten letters, as is brought in the Kavanot—the reverse of a GaS (haughty) spirit.
The festival eliminates haughtiness because it is the nature of the lesser to be nullified vis-à-vis the greater. Consequently, when one is close to the tzaddik, haughtiness is eliminated; for due to the great light of the tzaddik he is completely nullified. This corresponds to (Job 29:8), “The youths saw me and hid”—because they see the face of the tzaddik, the little ones hide. For the lesser becomes nullified before the greater.
Now, in the main, the power of the festival’s holiness is contingent upon the tzaddikim, as it is written (Leviticus 23:4), “These are God’s festivals… that you must proclaim otam (them) at their appointed times.” Our Sages expounded: Do not read OTaM but ATeM (you) (Rosh HaShanah 24a).
Thus, when one welcomes and honors the festivals, and receives the great light of yom tov, which is the aspect of tzaddik, his haughtiness is eliminated. For the lesser is nullified vis-à-vis the greater. Because of this, a man is obliged to visit his rabbi on the festival, since the primary power of yom tov is contingent upon the tzaddikim.
2. This satisfactorily answers that which is asked in the Talmud (Sukkah 27b) concerning what Rabbi Eliezer said, “I praise those who are lazy on the festival, as in (Deuteronomy 16:14), ‘You shall rejoice on your holidays’”: But did not Rabbi Yitzchak say, “A man is obliged to visit his rabbi on the festival, as in (2 Kings 4:23), ‘Why are you going…’”? Study there well.
For although he is one hundred parasangs away from his rabbi, and cannot come and go in one day, he is still obligated to visit his rabbi on the festival. That is, he has to discern the countenance of his rabbi on the festival—i.e., he has to honor the festival and receive the great light of yom tov, which corresponds to the countenance of his rabbi.
For the primary holiness of the festival is contingent upon the tzaddikim, as above. And when a person welcomes the festival, he literally visits his rabbi, and as a result haughtiness is eliminated. For it is the nature of the lesser to be nullified vis-à-vis the greater.
3. This is the explanation [of the opening verse]: {“When I seize the appointed time, I will judge with equity.”} When I seize the appointed time—When I welcome the festivals,
I will judge with equity—That is, I will merit to humility, which corresponds to “judge with equity.” {“Can it be that you are mute? You should be speaking justice; you should be judging the people with equity” (Psalms 58:2) .}
As our Sages teach (Chullin 89a): That which is written: “Can it be that you are mute?…” What should a person do? [Let him feign muteness.] Might I presume this also applies to the words of Torah? The text thus reads: “You should be speaking justice.” Might I presume even if he grows haughty? The text thus reads: “You should be judging the people with equity.”
Thus, this is the meaning of, “When I seize the appointed time, I will judge with equity.” As a result of my welcoming the festivals, I will merit to humility. This is the aspect of, “I will judge with equity,” as above.
This is also the point of that which is explained elsewhere on the verse, “A land that consumes its inhabitants.” For the lesser is nullified vis-à-vis the greater; it is consumed and transformed into the substance of the tzaddik.
4. Furthermore, we heard in this regard: If one is attached to the tzaddik, he is able to sense the holiness of yom tov. This is because the tzaddik is an aspect of the holiness of yom tov, as mentioned above.
Now, the sign that one is attached to the tzaddik is if one possesses unpretentiousness. For, as mentioned, it is the nature of the lesser to be nullified before the greater. And the main bond is love: one should love the tzaddik with a complete love. As it is written (Genesis 44:30), “His soul was bound with his soul”; the Aramaic translation of which is, “he loved him as his own soul.” And as it is written (1 Samuel 18:1), “Yonatan’s soul was bound to the soul of David.”
Moreover, his love for the tzaddik should be greater than the love of women, as in (2 Samuel 1:26), “Your love was wonderful to me, more than the love of women.” Then, by being bound to the tzaddik, he is able to receive the holiness of yom tov. This is because the essence of the festival is dependent upon the tzaddikim.
For the main aspect of yom tov is to elevate the aspect of Malkhut (Kingship) of Holiness from among the evil forces, to eliminate the rule of the Four Malkhuts of the Other Side. Malkhut is called DaLeT, because “D’LeT (it hasn’t) anything of its own.” For there can be no king unless there is a people, hence [Kingship] has nothing of its own.
Now, the Malkhut of Holiness, which is the aspect of dalet, fell and was turned into the Four Malkhuts of the Other Side. And on the festival, one must elevate the Malkhut of Holiness from the Four Malkhuts of the Other Side.
Thus, it is written (2 Samuel 11:1), “And it was at the return of the year, at the time when kings go out.” The explanation is as follows: Yom tov is called “TeShUVat (the return) of the year.” This is because all the festivals are days of judgment, as in, “At four junctures the world is judged: on Pesach…” (Rosh HaShanah 16a).
So one has to return in TeShUVah (repentance), and by doing so free the Malkhut from among the evil forces and nullify their rule. As our Sages teach: Great is repentance, for it draws the redemption closer (Yoma 86b). Through repentance we are redeemed from the Malkhut of the evil forces.
This is the meaning of, “at the return of the year, at the time when MeLaKhim go out.” Then, the MaLKhut of Holiness/the dalet goes out from among the evil forces, and the power of the Four Malkhuts of the Other Side is eliminated.
And the main thing is to nullify the power of the Malkhut of Amalek. This is because it encompasses the Four Malkhuts, as in (Numbers 24:20), “First among the nations is Amalek.”
Therefore, when Shmuel killed Agag, the king of Amalek, it says (1 Samuel 15:33), “Shmuel cut down Agag,” and Rashi explains: he cut him in four. He cut the Four Malkhuts of the Other Side, so that they would not have power and dominion from the Malkhut of Holiness/the dalet. For he elevated the Malkhut of Holiness from them. And this is what happens on yom tov, as above.
This is the meaning of “Va’ YeShaSePh (he cut down).” Vav Yud indicate action, while the root of the word is ShaSaPh. These are the first letters of Shavuot, Sukkot, Pesach—the festivals. At these times the Malkhut of Holiness goes forth. For the festivals are days of judgment, corresponding to fear of Heaven/ Malkhut, as it is written: Were it not for the fear of malkhut (the government)… (Avot 3:2).
It is therefore said of Amalek (Deuteronomy 25:18), “They cut off those lagging to the rear… and did not fear God.” The power [which Amalek had over them] primarily stemmed from their not having elevated the Malkhut of Holiness—because they did not possess the fear of God, the aspect of Malkhut.
Thus, with each festival is associated a fourfold mitzvah. Pesach: four cups of wine; Sukkot: four species; Shavuot: Torah study, which has four aspects—“Then he saw it and told of it; he prepared it, and also researched it” (Job 28:27). [This was said] with regard to Malkhut /the dalet, which goes out from the evil forces on the festival, as mentioned.
And the Torah scholars correspond to Malkhut, as our Sages teach: Who are the malakhim (kings)? The rabbis (Gittin 62a)—because they elevate the Malkhut. The primary holiness of yom tov is thus achieved through them. And when one receives the holiness of the festival, one possesses humility and unpretentiousness, as above.
Our patriarch Avraham also labored over this. He pursued the four kings in order to elevate Malkhut from them. And from him came Yitzchak, Yishmael, Yaakov and Esav—paralleling the four sons: one wise, [one wicked, one simple, and one who knows not how to ask].
5. Through this, the womb of a woman in labor is opened. As is brought in the Etz Chaim (Shaar 35:3): Just as there are tzirim (hinges) and d’latot (doors) to a house, so a woman has tzirim and D’LaTot (Bekhorot 45a). From the two DaLeTs, the shape of a closed- mem is made. This is where the fetus is formed. Study there.
It is necessary to cut this mem into two dalets so that the fetus can come out. This is the meaning of va’yeshaseph : he cut it into four. He cut the mem into two dalets. Understand this (t his point about the “woman in labor” is explained elsewhere).
כִּי אֶקַּח מוֹעֵד אֲנִי מֵישָׁרִים אֶשְׁפֹּט (תהילים ע״ה:ג׳):
“Ki Ekach Mo’ed (When I seize the appointed time), I will judge with equity.” (Psalms 75:3)
סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת – לְכַבֵּד אֶת הַיָּמִים טוֹבִים, וּלְקַבֵּל יוֹם טוֹב בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ.
Aparticularly propitious method for being spared from haughtiness is to honor the festivals, and welcome [each] festival with joy and with as many delights as one can afford.
כִּי מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, עַל־יְדֵי שֶׁזָּכָה לְאַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי בִּינָה, זָכָה לִהְיוֹת עָנָו מְאֹד מִכָּל הָאָדָם (במדבר י״ב:ג׳). וְיוֹם־טוֹב מֹחִין דְּאִמָּא, שֶׁהִיא בִּינָה. וְעַל כֵּן כְּשֶׁמְּקַבֵּל אֶת הַיּוֹם־טוֹב, שֶׁהִיא בִּינָה, זוֹכֶה לַעֲנָוָה. כִּי יוֹם טוֹב בְּגִימַטְרִיָּא סג עִם הַי' אוֹתִיּוֹת, כַּמּוּבָא בַּכַּוָּנוֹת, שֶׁהוּא הֶפֶךְ גַּס רוּחַ (עיין תיקונים מן זו"ח).
Moshe Rabbeinu, of blessed memory, by meriting to the Forty-Nine Gates of Wisdom, was worthy of being “extremely humble, more so than any man” (Numbers 12:3). Now, yom tov (festival) [corresponds to] the mentalities of Imma, which is Binah (Understanding). Therefore, when one welcomes the festival, which is Binah, one merits humility. For yom tov is numerically equivalent to SaG plus its ten letters, as is brought in the Kavanot—the reverse of a GaS (haughty) spirit.
כִּי יוֹם־טוֹב מְבַטֵּל הַגַּדְלוּת, כִּי טֶבַע הַקַּטְנוּת – שֶׁיִּתְבַּטֵּל לְגַבֵּי הַגַּדְלוּת. וְעַל כֵּן כְּשֶׁמְּקֹרָב לְהַצַּדִּיק נִתְבַּטֵּל הַגַּדְלוּת, כִּי עַל־יְדֵי אוֹר הַגָּדוֹל שֶׁל הַצַּדִּיק נִתְבַּטֵּל לְגַמְרֵי. וְהוּא בְּחִינַת (איוב כ״ט:ח׳): רָאוּנִי נְעָרִים וְנֶחְבָּאוּ, הַיְנוּ עַל־יְדֵי שֶׁרוֹאִים פְּנֵי הַצַּדִּיק נֶחְבָּאִים הַקְּטַנִּים, כִּי הַקַּטְנוּת נִתְבַּטֵּל לִפְנֵי גַּדְלוּת.
The festival eliminates haughtiness because it is the nature of the lesser to be nullified vis-à-vis the greater. Consequently, when one is close to the tzaddik, haughtiness is eliminated; for due to the great light of the tzaddik he is completely nullified. This corresponds to (Job 29:8), “The youths saw me and hid”—because they see the face of the tzaddik, the little ones hide. For the lesser becomes nullified before the greater.
וְעִקַּר כֹּחַ קְדֻשַּׁת יוֹם־טוֹב הוּא תָּלוּי בַּצַּדִּיקִים, כְּמוֹ שֶׁכָּתוּב (ויקרא כ״ג:ל״ז): אֵלֶּה מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה כד): אַל תִּקְרֵי אֹתָם אֶלָּא אַתֶּם.
Now, in the main, the power of the festival’s holiness is contingent upon the tzaddikim, as it is written (Leviticus 23:4), “These are God’s festivals… that you must proclaim otam (them) at their appointed times.” Our Sages expounded: Do not read OTaM but ATeM (you) (Rosh HaShanah 24a).
נִמְצָא שֶׁהַיָּמִים טוֹבִים תְּלוּיִים בַּצַּדִּיקִים,
We find therefore that the festivals are dependent upon the tzaddikim.
וְעַל־כֵּן כְּשֶׁמְּקַבֵּל וּמְכַבֵּד אֶת הַיָּמִים טוֹבִים, וּמְקַבֵּל אוֹר הַגָּדוֹל שֶׁל יוֹם־טוֹב, שֶׁהוּא בְּחִינַת צַדִּיק כַּנַּ"ל, נִתְבַּטֵּל הַגַּדְלוּת שֶׁלּוֹ, כִּי הַקַּטְנוּת בָּטֵל לְגַבֵּי גַּדְלוּת. וְעַל־כֵּן חַיָּב אָדָם לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל, כִּי עִקַּר כֹּחַ יוֹם־טוֹב תָּלוּי בַּצַּדִּיקִים:
Thus, when one welcomes and honors the festivals, and receives the great light of yom tov, which is the aspect of tzaddik, his haughtiness is eliminated. For the lesser is nullified vis-à-vis the greater. Because of this, a man is obliged to visit his rabbi on the festival, since the primary power of yom tov is contingent upon the tzaddikim.
וּבָזֶה מְיֻשָּׁב שַׁפִּיר מַה שֶּׁהִקְשׁוּ בַּגְּמָרָא (סוכה דף כז:): עַל רַבִּי אֶלְעָזָר שֶׁאָמַר: מְשַׁבֵּחַ אֲנִי אֶת הָעַצְלָנִים בָּרֶגֶל שֶׁנֶּאֱמַר: וְשָׂמַחְתָּ בְּחַגֶּךָ, וְהָאָמַר רַבִּי יוֹחָנָן חַיָּב אָדָם לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל, שֶׁנֶּאֱמַר: מַדּוּעַ אַתְּ הוֹלֶכֶת וְכוּ' עַיֵּן שָׁם הֵיטֵב.
2. This satisfactorily answers that which is asked in the Talmud (Sukkah 27b) concerning what Rabbi Eliezer said, “I praise those who are lazy on the festival, as in (Deuteronomy 16:14), ‘You shall rejoice on your holidays’”: But did not Rabbi Yitzchak say, “A man is obliged to visit his rabbi on the festival, as in (2 Kings 4:23), ‘Why are you going…’”? Study there well.
כִּי אַף שֶׁהוּא בְּרִחוּק מֵאָה פַּרְסָה מֵרַבּוֹ בְּיוֹם־טוֹב, וְלָא אָזֵל וְאָתֵי בְּיוֹמֵהּ, עַל כָּל זֶה הוּא מְחֻיָּב לְהַקְּבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל, הַיְנוּ שֶׁיַּכִּיר פְּנֵי רַבּוֹ בָּרֶגֶל, הַיְנוּ שֶׁיְּכַבֵּד אֶת הַיּוֹם־טוֹב, וִיקַבֵּל אוֹר הַגָּדוֹל שֶׁל יוֹם־טוֹב, שֶׁהוּא בְּחִינַת פְּנֵי רַבּוֹ וְכוּ',
For although he is one hundred parasangs away from his rabbi, and cannot come and go in one day, he is still obligated to visit his rabbi on the festival. That is, he has to discern the countenance of his rabbi on the festival—i.e., he has to honor the festival and receive the great light of yom tov, which corresponds to the countenance of his rabbi.
כִּי עִקַּר קְדֻשַּׁת הַיּוֹם־טוֹב תָּלוּי בַּצַּדִּיקִים כַּנַּ"ל. וּכְשֶׁמְּקַבֵּל אֶת הַיּוֹם־טוֹב הוּא מְקַבֵּל פְּנֵי רַבּוֹ מַמָּשׁ, וְעַל־יְדֵי־זֶה נִתְבַּטֵּל הַגַּדְלוּת, כִּי טֶבַע הַקַּטְנוּת – שֶׁיִּתְבַּטֵּל לְגַבֵּי גַּדְלוּת כַּנַּ"ל:
For the primary holiness of the festival is contingent upon the tzaddikim, as above. And when a person welcomes the festival, he literally visits his rabbi, and as a result haughtiness is eliminated. For it is the nature of the lesser to be nullified vis-à-vis the greater.
וְזֶה פֵּרוּשׁ: כִּי אֶקַּח מוֹעֵד – כְּשֶׁאֲקַבֵּל אֶת הַיָּמִים טוֹבִים.
3. This is the explanation [of the opening verse]: {“When I seize the appointed time, I will judge with equity.”} When I seize the appointed time—When I welcome the festivals,
אֲנִי מֵישָׁרִים אֶשְׁפֹּט – הַיְנוּ שֶׁאֶזְכֶּה לַעֲנָוָה, שֶׁהוּא בְּחִינַת: מֵישָׁרִים אֶשְׁפֹּט,
I will judge with equity—That is, I will merit to humility, which corresponds to “judge with equity.” {“Can it be that you are mute? You should be speaking justice; you should be judging the people with equity” (Psalms 58:2) .}
כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין פט): מַאי דִּכְתִיב: הַאֻמְנָם אֵלֶם וְכוּ', מַה יַּעֲשֶׂה וְכוּ', יָכוֹל אַף בְּדִבְרֵי תוֹרָה, תַּלְמוּד לוֹמַר: צֶדֶק תְּדַבֵּרוּן, יָכוֹל אֲפִלּוּ אִם הֵגִיס דַּעְתּוֹ, תַּלְמוּד לוֹמַר: מֵישָׁרִים תִּשְׁפְּטוּ בְּנֵי אָדָם.
As our Sages teach (Chullin 89a): That which is written: “Can it be that you are mute?…” What should a person do? [Let him feign muteness.] Might I presume this also applies to the words of Torah? The text thus reads: “You should be speaking justice.” Might I presume even if he grows haughty? The text thus reads: “You should be judging the people with equity.”
וְזֶה: כִּי אֶקַּח מוֹעֵד אֲנִי מֵישָׁרִים אֶשְׁפֹּט – עַל־יְדֵי שֶׁאֲקַבֵּל אֶת הַמּוֹעֲדִים, עַל־יְדֵי־זֶה אֶזְכֶּה לַעֲנָוָה, שֶׁהוּא בְּחִינַת מֵישָׁרִים אֶשְׁפֹּט כַּנַּ"ל:
Thus, this is the meaning of, “When I seize the appointed time, I will judge with equity.” As a result of my welcoming the festivals, I will merit to humility. This is the aspect of, “I will judge with equity,” as above.
וְזֶהוּ גַּם־כֵּן עִנְיָן הַמְבֹאָר בְּמָקוֹם אַחֵר עַל פָּסוּק: אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ (לעיל בסימן קכט) כִּי הַקַּטְנוּת בָּטֵל לְגַבֵּי גַּדְלוּת, וְנֶאֱכָל וְנִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק:
This is also the point of that which is explained elsewhere on the verse, “A land that consumes its inhabitants.” For the lesser is nullified vis-à-vis the greater; it is consumed and transformed into the substance of the tzaddik.
עוֹד שָׁמַעְנוּ בְּעִנְיָן זֶה: אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק יוּכַל לְהַרְגִּישׁ קְדֻשַּׁת יוֹם־טוֹב, כִּי הַצַּדִּיק הוּא בְּחִינַת קְדֻשַּׁת יוֹם־טוֹב כַּנַּ"ל.
4. Furthermore, we heard in this regard: If one is attached to the tzaddik, he is able to sense the holiness of yom tov. This is because the tzaddik is an aspect of the holiness of yom tov, as mentioned above.
וְהַסִּימָן עַל־זֶה אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק, הוּא אִם יֵשׁ לוֹ שִׁפְלוּת, כִּי טֶבַע הַקַּטְנוּת – שֶׁיִּתְבַּטֵּל לִפְנֵי גַּדְלוּת כַּנַּ"ל. וְעִקַּר הַהִתְקַשְּׁרוּת הוּא אַהֲבָה, שֶׁיֹּאהַב אֶת הַצַּדִּיק אַהֲבָה שְׁלֵמָה, כְּמוֹ שֶׁכָּתוּב (בראשית מ״ד:ל׳): וְנַפְשׁוֹ קְשׁוּרָה בְּנַפְשׁוֹ, וְתַרְגּוּמוֹ: חֲבִיבָא לֵהּ כְּנַפְשֵׁהּ, וּכְמוֹ שֶׁכָּתוּב (שמואל־א יח): וְנֶפֶשׁ יְהוֹנָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד.
Now, the sign that one is attached to the tzaddik is if one possesses unpretentiousness. For, as mentioned, it is the nature of the lesser to be nullified before the greater. And the main bond is love: one should love the tzaddik with a complete love. As it is written (Genesis 44:30), “His soul was bound with his soul”; the Aramaic translation of which is, “he loved him as his own soul.” And as it is written (1 Samuel 18:1), “Yonatan’s soul was bound to the soul of David.”
וְאַהֲבָתוֹ אֶת הַצַּדִּיק יִהְיֶה יוֹתֵר מֵאַהֲבַת נָשִׁים, כְּמוֹ שֶׁכָּתוּב (שמואל־ב א): נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים. אֲזַי עַל־יְדֵי הַהִתְקַשְּׁרוּת לְהַצַּדִּיק, יָכוֹל לְקַבֵּל קְדֻשַּׁת יוֹם־טוֹב כַּנַּ"ל, כִּי עִקַּר יוֹם־טוֹב תָּלוּי בַּצַּדִּיקִים.
Moreover, his love for the tzaddik should be greater than the love of women, as in (2 Samuel 1:26), “Your love was wonderful to me, more than the love of women.” Then, by being bound to the tzaddik, he is able to receive the holiness of yom tov. This is because the essence of the festival is dependent upon the tzaddikim.
כִּי עִקַּר בְּחִינַת יוֹם־טוֹב הוּא, לְהַעֲלוֹת בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה מִבֵּין הַקְּלִפּוֹת, לְבַטֵּל מַלְכוּת אַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא אָחֳרָא. כִּי מַלְכוּת נִקְרֵאת דָּ"לֶת, בְּגִין דְּלֵית לָהּ מִגַּרְמַהּ כְּלוּם, כִּי אֵין מֶלֶךְ בְּלֹא עָם, וְנִמְצָא דְּלֵית לָהּ מִגַּרְמַהּ כְּלוּם.
For the main aspect of yom tov is to elevate the aspect of Malkhut (Kingship) of Holiness from among the evil forces, to eliminate the rule of the Four Malkhuts of the Other Side. Malkhut is called DaLeT, because “D’LeT (it hasn’t) anything of its own.” For there can be no king unless there is a people, hence [Kingship] has nothing of its own.
וְהַמַּלְכוּת דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינוֹת דָּלֶ"ת, נָפְלָה וְנַעֲשָׂה מִמֶּנָּה אַרְבַּע מַלְכֻיּוֹת דִּקְלִפָּה. וּבְיוֹם־טוֹב צָרִיךְ לְהַעֲלוֹת הַמַּלְכוּת דִּקְדֻשָּׁה מֵהָאַרְבַּע מַלְכֻיּוֹת דְּסִטְּרָא אָחֳרָא,
Now, the Malkhut of Holiness, which is the aspect of dalet, fell and was turned into the Four Malkhuts of the Other Side. And on the festival, one must elevate the Malkhut of Holiness from the Four Malkhuts of the Other Side.
וְזֶהוּ שֶׁכָּתוּב (שם יא): וַיְּהִי לְעֵת תְּשׁוּבַת הַשָּׁנָה לְעֵת צֵאת הַמְּלָכִים, פֵּרוּשׁ: יוֹם טוֹב נִקְרָא תְּשׁוּבַת הַשָּׁנָה, כִּי כָּל הַיָּמִים טוֹבִים הֵם יְמֵי דִּין, כְּמוֹ שֶׁכָּתוּב (ראש השנה טז): בְּאַרְבָּעָה פְּרָקִים הָעוֹלָם נִדּוֹן: בְּפֶסַח וְכוּ',
Thus, it is written (2 Samuel 11:1), “And it was at the return of the year, at the time when kings go out.” The explanation is as follows: Yom tov is called “TeShUVat (the return) of the year.” This is because all the festivals are days of judgment, as in, “At four junctures the world is judged: on Pesach…” (Rosh HaShanah 16a).
וְצָרִיךְ לָשׁוּב בִּתְשׁוּבָה. וְעַל־יְדֵי־זֶה יוֹצֵא הַמַּלְכוּת מִבֵּין הַקְּלִפּוֹת, וְנִתְבַּטֵּל מֶמְשַׁלְתָּם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא פו:): גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרֶבֶת אֶת הַגְּאֻלָּה, שֶׁנִּגְאָלִין עַל־יְדֵי תְּשׁוּבָה מֵהַמַּלְכוּת דִּקְלִפּוֹת.
So one has to return in TeShUVah (repentance), and by doing so free the Malkhut from among the evil forces and nullify their rule. As our Sages teach: Great is repentance, for it draws the redemption closer (Yoma 86b). Through repentance we are redeemed from the Malkhut of the evil forces.
וְזֶהוּ: לְעֵת תְּשׁוּבַת הַשָּׁנָה לְעֵת צֵאת הַמְּלָכִים; שֶׁאָז יוֹצֵא מַלְכוּת דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינַת דָּלֶ"ת, מִבֵּין הַקְּלִפּוֹת, וְנִתְבַּטֵּל כֹּחַ הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא־אָחֳרָא.
This is the meaning of, “at the return of the year, at the time when MeLaKhim go out.” Then, the MaLKhut of Holiness/the dalet goes out from among the evil forces, and the power of the Four Malkhuts of the Other Side is eliminated.
וְעִקָּר – לְבַטֵּל כֹּחַ מַלְכוּת עֲמָלֵק, כִּי הִיא כּוֹלֶלֶת הָאַרְבַּע מַלְכֻיּוֹת, כְּמוֹ שֶׁכָּתוּב (במדבר כ״ד:כ׳): רֵאשִׁית גּוֹיִם עֲמָלֵק.
And the main thing is to nullify the power of the Malkhut of Amalek. This is because it encompasses the Four Malkhuts, as in (Numbers 24:20), “First among the nations is Amalek.”
וְעַל־כֵּן כְּשֶׁהָרַג שְׁמוּאֵל אֶת אֲגַג מֶלֶךְ עֲמָלֵק, נֶאֱמַר (שמואל־א טו): וַיְשַׁסֵּף שְׁמוּאֵל אֶת אֲגָג, וּפֵרֵשׁ רַשִׁ"י: חֲתָכוֹ לְאַרְבַּע. שֶׁחָתַךְ הָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא אָחֳרָא, לְבַל יִהְיֶה לָהֶם כֹּחַ וּמֶמְשָׁלָה מֵהַמַּלְכוּת דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינוֹת דָּלֶ"ת, כִּי הֶעֱלָה הַמַּלְכוּת דִּקְדֻשָּׁה מֵהֶם. וְזֶה נַעֲשֶׂה בְּיוֹם־טוֹב כַּנַּ"ל.
Therefore, when Shmuel killed Agag, the king of Amalek, it says (1 Samuel 15:33), “Shmuel cut down Agag,” and Rashi explains: he cut him in four. He cut the Four Malkhuts of the Other Side, so that they would not have power and dominion from the Malkhut of Holiness/the dalet. For he elevated the Malkhut of Holiness from them. And this is what happens on yom tov, as above.
וְזֶהוּ: וַיְשַׁסֵּף, וָי"ו יוּ"ד הוּא פְּעֻלָּה, וְשֹׁרֶשׁ הַתֵּבָה הוּא שס"ף. וְהוּא רָאשֵׁי־תֵּבוֹת: שָׁבוּעוֹת סֻכּוֹת פֶּסַח, שֶׁהֵם הַיָּמִים טוֹבִים, שֶׁאָז יוֹצֵא הַמַּלְכוּת דִּקְדֻשָּׁה, כִּי הַיָּמִים טוֹבִים הֵם יְמֵי דִּין, שֶׁהִיא בְּחִינַת יִרְאָה, בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (אבות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת,
This is the meaning of “Va’ YeShaSePh (he cut down).” Vav Yud indicate action, while the root of the word is ShaSaPh. These are the first letters of Shavuot, Sukkot, Pesach—the festivals. At these times the Malkhut of Holiness goes forth. For the festivals are days of judgment, corresponding to fear of Heaven/ Malkhut, as it is written: Were it not for the fear of malkhut (the government)… (Avot 3:2).
וְעַל כֵּן נֶאֱמַר בַּעֲמָלֵק (דברים כ״ה:י״ח): וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים וְכוּ' וְלֹא יָרֵא אֱלֹקִים, כִּי עִקַּר כֹּחוֹ הָיָה מֵחֲמַת שֶׁלֹּא הֶעֱלוּ אֶת הַמַּלְכוּת דִּקְדֻשָּׁה, מֵחֲמַת שֶׁלֹּא הָיָה לָהֶם יִרְאַת אֱלֹקִים, שֶׁהוּא בְּחִינַת מַלְכוּת כַּנַּ"ל.
It is therefore said of Amalek (Deuteronomy 25:18), “They cut off those lagging to the rear… and did not fear God.” The power [which Amalek had over them] primarily stemmed from their not having elevated the Malkhut of Holiness—because they did not possess the fear of God, the aspect of Malkhut.
וְעַל־כֵּן בְּכָל יוֹם־טוֹב יֵשׁ אַרְבַּע מִצְווֹת: בְּפֶסַח – אַרְבַּע כּוֹסוֹת, בְּסֻכּוֹת – אַרְבָּעָה מִינִים, בְּשָׁבוּעוֹת – לִמּוּד הַתּוֹרָה, שֶׁהוּא בְּאַרְבַּע בְּחִינוֹת: אָז רָאָהּ וַיְסַפְּרָהּ, הֱכִינָהּ וְגַם חֲקָרָהּ (איוב כ״ח:כ״ז, ועיין ב"ר פ' כד, תשא פ' מ), כְּנֶגֶד הַמַּלְכוּת, שֶׁהִיא בְּחִינַת דָּלֶ"ת, שֶׁיּוֹצֵאת בְּיוֹם־טוֹב מִבֵּין הַקְּלִפּוֹת כַּנַּ"ל.
Thus, with each festival is associated a fourfold mitzvah. Pesach: four cups of wine; Sukkot: four species; Shavuot: Torah study, which has four aspects—“Then he saw it and told of it; he prepared it, and also researched it” (Job 28:27). [This was said] with regard to Malkhut /the dalet, which goes out from the evil forces on the festival, as mentioned.
וְהַתַּלְמִידֵי־חֲכָמִים הֵם בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (גיטין סב): מָאן מַלְכֵי – רַבָּנָן, כִּי הֵם מַעֲלִים אֶת הַמַּלְכוּת, עַל־כֵּן עִקַּר קְדֻשַּׁת יוֹם־טוֹב נַעֲשֶׂה עַל יָדָם. וּכְשֶׁמְּקַבְּלִים קְדֻשַּׁת יוֹם־טוֹב, יֵשׁ לוֹ עֲנָוָה וְשִׁפְלוּת כַּנַּ"ל.
And the Torah scholars correspond to Malkhut, as our Sages teach: Who are the malakhim (kings)? The rabbis (Gittin 62a)—because they elevate the Malkhut. The primary holiness of yom tov is thus achieved through them. And when one receives the holiness of the festival, one possesses humility and unpretentiousness, as above.
וְזֶהוּ (משלי כ״ב:ד׳): עֵקֶב עֲנָוָה יִרְאַת ה'; כִּי יִרְאָה הוּא בְּחִינַת מַלְכוּת כַּנַּ"ל:
This is the meaning of (Proverbs 22:4), “The heel of humility is the fear of God”—for fear corresponds to Malkhut.
וְאַבְרָהָם אָבִינוּ טָרַח גַּם כֵּן עַל־זֶה, וְרָדַף אַרְבַּעַת הַמְּלָכִים, לְהַעֲלוֹת מֵהֶם הַמַּלְכוּת, וְיָצָא מִמֶּנּוּ יִצְחָק וְיִשְׁמָעֵאל, יַעֲקֹב וְעֵשָׂו – כְּנֶגֶד אַרְבָּעָה בָּנִים: אֶחָד חָכָם וְכוּ':
Our patriarch Avraham also labored over this. He pursued the four kings in order to elevate Malkhut from them. And from him came Yitzchak, Yishmael, Yaakov and Esav—paralleling the four sons: one wise, [one wicked, one simple, and one who knows not how to ask].
(מִן "עוֹד שָׁמַעְנוּ" עַד כָּאן, כָּל זֶה מְבֹאָר הֵיטֵב לְעֵיל בְּהַתּוֹרָה "מֵישָׁרָא דְּסַכִּינָא" בְּסִימָן ל, עַיֵּן שָׁם)
(Everything from “Furthermore, we heard” until here has been expounded above, in Lesson I, 30, “How does One Harvest a Garden of Knives?”. See there).
וְעַל־יְדֵי־זֶה נִפְתָּח רַחְמָהּ שֶׁל הַמְקַשָּׁה לֵילֵד, כַּמּוּבָא בְּעֵץ־חַיִּים (שער ל"ה פ"ג): כְּשֵׁם שֶׁיֵּשׁ צִירִים וּדְלָתוֹת לַבַּיִת, כָּךְ יֵשׁ צִירִים וּדְלָתוֹת לָאִשָּׁה (בכורות מה), וּמֵהַשְּׁתֵּי דַּלְתִין נַעֲשֶׂה צוּרַת ם סְתוּמָה, שֶׁשָּׁם נוֹצָר הַוָּלָד וְכוּ'. עַיֵּן שָׁם.
5. Through this, the womb of a woman in labor is opened. As is brought in the Etz Chaim (Shaar 35:3): Just as there are tzirim (hinges) and d’latot (doors) to a house, so a woman has tzirim and D’LaTot (Bekhorot 45a). From the two DaLeTs, the shape of a closed- mem is made. This is where the fetus is formed. Study there.
וְצָרִיךְ לַחֲתֹךְ הַם לִשְׁנֵי דַּלְתִין, כְּדֵי שֶׁיֵּצֵא הַוָּלָד, וְזֶהוּ: וַיְשַׁסֵּף – חֲתָכוֹ לְאַרְבַּע, שֶׁחָתַךְ הַמֵּ"ם לִשְׁנֵי דַּלְתִין, וְהָבֵן: (בֵּאוּר עִנְיָן זֶה שֶׁל הַמְקַשָּׁה לֵילֵד, יִתְבָּאֵר בְּמָקוֹם אַחֵר)
It is necessary to cut this mem into two dalets so that the fetus can come out. This is the meaning of va’yeshaseph : he cut it into four. He cut the mem into two dalets. Understand this (t his point about the “woman in labor” is explained elsewhere).