Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2/ליקוטי הלכות·
אוְכָל זֶה הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁהוּא בְּחִינַת תְּחִיַּת הַמֵּתִים, בְּחִינַת חִדּוּשׁ הָעוֹלָם, כְּמוֹ שֶׁמְּבָרְכִין בְּכָל יוֹם עַל הִתְעוֹרְרוּת הַשֵּׁנָה: ״הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים״.
1Reb Noson has highlighted some of the major topics of Rebbe Nachman’s lesson on awakening daat. This effort requires a tzaddik capable of praying a judgment-prayer that forces the Sitra Achra to surrender all the holiness it has devoured. With the elements of holiness set free, HaShem’s glory becomes magnified and this leads to the spread of belief in HaShem—most especially belief in His renewal of the world in the future. By dint of this chiddush ha-olam, a new song will be heard in the creation, a song that relates HaShem’s wonders and draws everyone closer to Him. For in that future world, the supernatural will be the stuff of everyday existence. Reb Noson will show that even now, in this world, it is possible to hear that song in the merit of our nighttime and daytime devotions in serving HaShem.THE JUDGMENT-PRAYER OF GEVURAHReb Noson opens his discourse by linking man’s personal renewal when waking from sleep with the renewal of the world that will coincide with the revival of the dead. In a deeper sense, both signify the awakening of daat.All this that we have excerpted from Rebbe Nachman’s lesson regarding the tikkun of daat relates to waking up from sleep. The return of the sentient soul to the body each morning is analogous to the future revival of the dead, which itself exemplifies chiddush ha-olam.34 This is supported by the wording of the blessing we recite daily upon waking from sleep, “Blessed are You … Who restores souls to dead bodies.”35 1:1, that when reciting this blessing we should have in mind that HaShem restores souls to dead bodies in this world (when we wake from sleep, which Chazal teach is one-sixtieth of death), and will do so again in the future when He will revive the dead. Moreover, the person who yearns for and looks forward to the latter will find his emunah in yesh meiayin growing stronger, since creating something from nothing is itself a form of giving life to the dead.
בכִּי עִקַּר בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה נִמְשַׁךְ בְּשָׁרְשׁוֹ מִכָּל בְּחִינַת הַתִּקּוּנִים הַנַּ״ל, כִּי הַשֵּׁנָה הוּא עַל־יְדֵי הִתְמַעֲטוּת הַמֹּחִין וּבִלְבּוּלָם, שֶׁנִּמְשַׁךְ מִבְּחִינַת: ״וְהַנָּחָשׁ הָיָה עָרוּם״, שֶׁכָּרוּךְ אַחַר הַמֹּחַ עַל־יְדֵי חֵטְא אָדָם הָרִאשׁוֹן וְכוּ׳.
2Reb Noson emphasizes the benefit of waking up from sleep, inasmuch as sleep is essentially the restriction of daat. Yet he also recognizes the value of sleep as a rest for the mind.At its root, waking up from sleep mainly derives from all the tikkunim mentioned in the above lesson. Conversely, the need for sleep results from a restriction of the mochin and their disorientation as a consequence of the Sitra Achra blemishing daat. This follows from “the Serpent was cunning,”36 for the Serpent/Sitra Achra even now adheres to the human mind on account of the sin of the first man.
גשֶׁכָּל אָדָם צָרִיךְ לִלְחֹם הַרְבֵּה עִם הַמַּחֲשָׁבוֹת שֶׁבַּמֹּחַ, לְבָרְרָם מֵאֲחִיזַת ״הַנָּחָשׁ הָיָה עָרוּם״, וּמֵחֲמַת זֶה צְרִיכִין לְשֵׁנָה, שֶׁכְּשֶׁהַמֹּחַ מִתְבַּלְבֵּל, שֶׁהוּא עַל־יְדֵי מִלְחָמָה זֹאת, אֲזַי צְרִיכִין לִישֹׁן, שֶׁהוּא נַיְחָא לַמֹּחִין, וְאָז ״סִטְרָא אַחֲרָא שַׁרְיָא עַל יְדוֹהִי״ (זהר וישלח קסט:), כִּי עִקַּר הִתְגַּבְּרוּתוֹ הוּא עַל־יְדֵי הִסְתַּלְּקוּת הַמֹּחִין כַּנַּ״ל.
3Every person must battle greatly with the thoughts in his mind in order to purify them from the hold of the Sitra Achra, from “the Serpent was cunning.” This explains the need for sleep. For at the point that the mind becomes taxed and confused due to this mental battle with evil, it is necessary to sleep, which is a rest for the mochin. But then the “Sitra Achra settles upon his hands,”37 I, 169b. In §6 below, Reb Noson will explain why the hands in particular. since its power is most ascendant with the departure of the mochin.
דוְאָז עִקַּר הַתִּקּוּן עַל־יְדֵי הַבַּעַל כֹּחַ הַנַּ״ל – שֶׁיָּכוֹל לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין וְכוּ׳, שֶׁעַל־יְדֵי־זֶה מוֹצִיא כָּל הַדַּעַת וְהַמֹּחִין וְכוּ׳ מֵהַסִּטְרָא אַחֲרָא, וְנִתְגַּלּוּ מֵימֵי הַדַּעַת, בְּחִינַת (ישעיה יא, ט): ״כִּי מָלְאָה הָאָרֶץ דֵּעָה כַּמַּיִם לַיָּם מְכַסִּים וְכוּ׳״.
4Reb Noson reveals how, by reciting Kriat Shema al HaMitah and binding oneself to the tzaddikim, one can mitigate the restriction of daat during sleep.And so at that time, the main tikkun comes through the master of spiritual strength who can successfully pray a prayer of din. Through this he extracts all the daat and mochin from the Sitra Achra, and the waters of daat are revealed.38 This revelation and the connection between daat and water are alluded to in the prophet’s depiction of the World to Come, at which time compassion will replace all evil and destruction, “for the earth will be filled with daat, as water covers the seabed.”
השֶׁזֶּהוּ בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, עַל־יְדֵי שֶׁהוֹצִיאוּ הַדַּעַת מֵהַסִּטְרָא אַחֲרָא, וְחָזַר לִמְקוֹמוֹ בְּהִתְחַדְּשׁוּת נִפְלָא, בִּבְחִינַת: ״חֲדָשִׁים לַבְּקָרִים וְכוּ׳״.
5Thus revelation of daat is comparable to waking up from sleep, when the mind returns to full consciousness. It takes place through extracting the daat from the Sitra Achra so that it returns it to its place wonderfully refreshed, as expressed in “They are renewed in the mornings.”39 and the chasadim, but to the mochin, whose renewal in the morning parallels chiddush ha-olam on a microcosmic scale. This is not contradictory, as chasadim are actually core elements of the mochin.
ווְעַל־כֵּן עִקַּר תִּקּוּן הַשֵּׁנָה הוּא עַל־יְדֵי קְרִיאַת־שְׁמַע שֶׁעַל הַמִּטָּה, שֶׁצְּרִיכִין לִקְרוֹתָהּ בְּכַוָּנָה גְּדוֹלָה כְּמוֹ שֶׁכָּתוּב בְּכַוָּנַת הָאֲרִ״י זַ״ל (שער הכונות דרושי הלילה דרוש ז).
6And since the Sitra Achra seeks to control the daat when the mochin depart, therefore the primary tikkun for this negative consequence of sleep is the recital of Kriat Shema al HaMitah. For this reason, one must recite the bedtime Shema with abundant concentration, as taught in the Kavanot of the Arizal.40 7-8.
זכִּי קְרִיאַת־שְׁמַע שֶׁעַל הַמִּטָּה הוּא בְּחִינַת תְּפִלָּה־בִּבְחִינַת־דִּין, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (ברכות ה.): ״כָּל הַקּוֹרֵא קְרִיאַת־שְׁמַע עַל מִטָּתוֹ כְּאִלּוּ אוֹחֵז חֶרֶב פִּיפִיּוֹת בְּיָדוֹ״. וְהָעִקָּר לְקַשֵּׁר עַצְמוֹ לְצַדִּיקֵי הַדּוֹר, בְּחִינַת בַּעֲלֵי כֹּחַ הַנַּ״ל, שֶׁיְּכוֹלִים לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין.
7For Kriat Shema al HaMitah has the quality of a prayer of din, as Chazal state, “Whoever recites the Shema at his bedside is considered as though he grasps a double-edged sword in his hand.”41 5a. And so the main thing is to bind oneself in thought to the tzaddikim of the generation, the masters of spiritual strength, who can successfully pray a prayer of din.
חוְעַל־יְדֵי־זֶה יוּכַל לְהִתְגַּבֵּר לָקוּם בַּחֲצוֹת, כִּי עִקַּר קִימַת חֲצוֹת הוּא עַל־יְדֵי כֹּחַ הַצַּדִּיקִים הַנַּ״ל שֶׁיְּכוֹלִים לְהִתְפַּלֵּל הַתְּפִלָּה־בִּבְחִינַת־דִּין, שֶׁמִּשָּׁם נִמְשַׁךְ ״הַהוּא שַׁלְהוֹבָא דְּאֶשָׁא דְּבָטַשׁ בְּגַדְפוֹהִי דְּתַרְנְגוֹלָא וְכוּ׳״ (זהר לך לך עז:), שֶׁהוּא בְּחִינַת גְּבוּרוֹת, שֶׁעַל־יְדֵי־זֶה קָמִים בַּחֲצוֹת וּמְקוֹנְנִים עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ.
8Reb Noson details an additional benefit to reciting Kriat Shema al HaMitah: the acquisition of gevurah, strength, to rise at chatzot and recite the kinnot, elegies, in the Tikkun Chatzot.And subsequent to this—i.e. to reciting Kriat Shema al HaMitah and binding oneself to the tzaddikim—a person will be able to overcome the grip of sleep to get up at midnight and serve HaShem. For the essence of rising at midnight stems from the power of those tzaddikim who can pray a prayer of din. From that attribute of gevurah extends “the flame that strikes the wings of the rooster,” which then crows at midnight.42 I, 218b, which teaches that at a time of extreme din, the gevurot (severities; see following note), in the form of a fire from the north, strike the wings of the “rooster” on high, which is likewise a symbol of gevurah (and so in rabbinic teaching is called “gever”; see Yoma 20b). Rabbi Meir ibn Gabbai links this to the rooster’s crowing at midnight, at the height of the rule of din in the world (Tolaat Yaakov, Sod Birkhot HaShachar). This signifies the ascension at that time of the gevurot, on account of which people rise at midnight and lament the destruction of the Beit HaMikdash.43, the root elements of the sefirah of Gevurah (Strength), represent constriction and severity (see above, p. 96, note 52, and p. 122, note 75). Reb Noson explains here that it is the strength associated with the gevurot that enables a person to break the grip of sleep and rise at midnight. Below (§5), he will link the gevurot with the prayer of din of the master of spiritual strength.
טוְכָל הַקִּינוֹת הֵם בִּבְחִינַת תְּפִלָּה־בִּבְחִינַת־דִּין, כִּי בְּכִיָּה וְקִינוֹת הֵם בְּחִינַת דִּינִים, עַל־כֵּן טוֹעֲנִים שָׁם הַרְבֵּה עִם הַשֵּׁם־יִתְבָּרַךְ, וְעוֹשִׂים פְּלִילוֹת עִמּוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁאוֹמְרִים (ישעיה סג, טו-יז): ״לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ, תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ וְכוּ׳, אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶיךָ, הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ״, וְכֵן הַרְבֵּה.
9Reb Noson now explains the significance of reciting Tikkun Chatzot: to extract the daat and all the holiness swallowed by the Sitra Achra.In fact, all the kinnot recited over the destruction of the Beit HaMikdash share the characteristic of a prayer of din, because weeping and lamentation are manifestations of dinim and gevurot. Therefore in the kinnot we strongly contend with HaShem and demand justice from Him. For example, we say in Tikkun Chatzot, “Why, HaShem, have You made us stray from Your ways? [Why have You] hardened our hearts so that we do not fear You?” And we ask, “Where are Your vengeance and Your might? Your abundant yearning and Your compassion for us have been withheld!”44 on these verses. Indeed, many of the kinnot continue in this vein.
יוְזֶה שֶׁאוֹמְרִים אַחַר־כָּךְ (תהלים כד, ז): ״וְיָבֹא מֶלֶךְ הַכָּבוֹד וְכוּ׳״. כִּי עַל־יְדֵי הַתְּפִלָּה בְּחִינַת דִּין הַנַּ״ל, שֶׁהוּא תִּקּוּן הַמֹּחַ, בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה כַּנַּ״ל, עַל־יְדֵי־זֶה מוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא כָּל הַדַּעַת וְכָל הָרַחֲמָנוּת וְכָל הַנְּפָשׁוֹת וְהַנִּצּוֹצוֹת שֶׁבָּלַע וְכוּ׳, עַד שֶׁעוֹשִׂין בַּעֲלֵי תְשׁוּבָה וְגֵרִים וְכוּ׳.
10And this is why we say after the kinnot the more hopeful “Let the King of glory enter,” since by reciting the kinnot—the prayer of din that is a tikkun of the mind, correlating to waking up from sleep—we extract from the Sitra Achra all the daat and all the compassion. We extract too all the souls and holy sparks that it swallowed, until we actually make baalei teshuvah and converts,45 is explained in note 13 above. and though this reveal and magnify HaShem’s glory.
יאשֶׁזֶּהוּ בְּחִינַת מַה שֶּׁכָּתוּב בַּכַּוָּנוֹת (פרי עץ חיים שער תקון חצות פרק ב): שֶׁבַּחֲצוֹת לַיְלָה הָרִאשׁוֹן בְּעֵת הַשֵּׁנָה, אֲזַי בְּחִינַת הַמַּלְכוּת יוֹרֶדֶת בָּעוֹלָמוֹת הַתַּחְתּוֹנִים, בְּעִמְקֵי הַקְּלִפּוֹת, לְבָרֵר וּלְהַעֲלוֹת מִשָּׁם כָּל הַנְּפָשׁוֹת וְהַנִּצּוֹצוֹת שֶׁנָּפְלוּ וְיָרְדוּ לְשָׁם וְכוּ׳, עַד שֶׁבַּחֲצוֹת לַיְלָה הִיא שׁוֹאֶגֶת – (תהלים מב, ב): ״כְּאַיָּל תַּעֲרֹג וְכוּ׳״. הַיְנוּ כָּל הַנַּ״ל.
11Reb Noson cites the kabbalistic source for all of the foregoing.This set of nighttime devotions corresponds to what is taught in the Kavanot,46 2. that during the first half of the night, at the time of sleep, the sefirah of Malkhut descends into the lower worlds. It goes down into the depths of the kelipot in order to refine and elevate all the souls and holy sparks that have fallen and descended to there. This continues until midnight, when Malkhut, the soul, wishing to return to its place in holiness, cries out, “Like the deer cries longingly … so my soul.”47 1). Therefore as part of Tikkun Chatzot we recite Tehillim 42, in which this verse appears., 48, soul, with the sefirah of Malkhut (Shaarei Orah, Shaar HaShemini; Eitz Chaim 5:5).In light of the above, Reb Noson next explains why we recite the verses of Tehillim 24 after the kinnot of Tikkun Chatzot. He shows how the references to HaShem’s glory in these verses allude to the increase and enhancement of that glory when converts and baalei teshuvah—the souls and holy sparks swallowed by the Sitra Achra—return to Him.
יבכִּי הַכֹּל נַעֲשָׂה עַל־יְדֵי עֲבוֹדַת הַצַּדִּיקִים בַּעֲלֵי כֹּחַ הַנַּ״ל, שֶׁהֵם בִּבְחִינַת (שם קג, כ): ״גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ וְכוּ׳״.
12This takes places in the Heavenly sphere, but also dovetails with all of the aforementioned earthly tikkunim which are all actuated through the devotions of the tzaddikim, the masters of strength who pray a prayer of din. The tzaddikim are the mighty emissaries of HaShem, as in “mighty warriors who do His bidding.” Like Malkhut, they descend into the realm of the Sitra Achra in order to extract the fallen souls and sparks.
יגוְעַל־יְדֵי אֵלּוּ הַנְּפָשׁוֹת וְכוּ׳ שֶׁעוֹלִין, עַל־יְדֵי־זֶה נִתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ מְאֹד וְכוּ׳. וְעַל־כֵּן אוֹמְרִים תֵּכֶף אַחַר הַקִּינוֹת, שֶׁהֵם בִּבְחִינַת הַתְּפִלָּה־בִּבְחִינַת־דִּין כַּנַּ״ל, אוֹמְרִים אַחַר־כָּךְ (שם כד, ז): ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְכוּ׳ וְיָבֹא מֶלֶךְ הַכָּבוֹד וְכוּ׳״. כִּי אָז עִקַּר הִתְגַּלּוּת כְּבוֹדוֹ עַל־יְדֵי שֶׁקָּמִים בַּחֲצוֹת, עַל־יְדֵי ״הַהוּא שַׁלְהוֹבָא דְּאֶשָׁא דְּבָטַשׁ בְּגַדְּפוֹי דְּתַרְנְגוֹלָא וְכוּ׳״, וְאוֹמְרִים הַקִּינוֹת עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ, שֶׁכָּל זֶה נִמְשַׁךְ מֵהַתְּפִלָּה־בִּבְחִינַת־דִּין שֶׁל בַּעַל כֹּחַ הַנַּ״ל, שֶׁעַל־יְדֵי כָּל זֶה מִתְרַבֶּה וּמִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, וְעַל־כֵּן מִתְפַּלְּלִין אָז עַל זֶה הַרְבֵּה וְיָבֹא מֶלֶךְ הַכָּבוֹד כַּמָּה פְּעָמִים.
13And the ascent of those souls and sparks from the grip of the Sitra Achra brings converts and baalei teshuvah, whose return leads to an increase of HaShem’s glory. Consequently, right after the recital of the kinnot, which are characteristic of a judgment-prayer, we say, “Lift up your heads, O gates… Let the King of glory enter.” For it is primarily then that His glory is revealed by virtue of our rising at midnight—that is, by virtue of “the flame that strikes the wings of the rooster” and our recital of the kinnot over the destruction of the Beit HaMikdash. All of this, our rising on account of the gevurot and reciting the kinnot, stems from the judgment-prayer of the master of strength. All this increases and magnifies His glory. And so at that time, after the kinnot of Tikkun Rachel, we pray greatly for this revelation of HaShem’s glory by reciting Tikkun Leah, repeating the phrase “Let the King of glory enter.”49, is comprised primarily of the vidui, confessional, and selected kinnot, lamentations over the destruction of the Beit HaMikdash. The second section, Tikkun Leah, is almost entirely a collection of psalms expressing our longing for the final redemption, including Tehillim 24, in which this phrase appears.
ידוְזֶהוּ: ״מִי זֶה מֶלֶךְ הַכָּבוֹד וְכוּ׳״. שֶׁאֵין לוֹ פֵּרוּשׁ כְּלָל, מַהוּ עִנְיַן הַשְּׁאֵלָה הַזֹּאת? וּמִי הוּא הַשּׁוֹאֵל? וּמִי הוּא הַמֵּשִׁיב?
14And this is the meaning of the verse “Who is this King of glory?” which follows the previously cited verse from Tehillim and seemingly has no explanation whatsoever. After all, what is the subject of this question? Who is the questioner and who is the responder?
טואַךְ הַכֹּל הוּא עִנְיַן הַנַּ״ל, שֶׁהַסִּטְרָא אַחֲרָא, בְּחִינַת ״הַנָּחָשׁ הָיָה עָרוּם״, מִתְגַּבֵּר בְּכָל פַּעַם מְאֹד לְהַעֲלִים וּלְהַסְתִּיר כְּבוֹדוֹ יִתְבָּרַךְ, עַל־יְדֵי שֶׁרוֹצֶה לִינֹק מֵהַדַּעַת, וּמִתְגַּבֵּר בַּתַּאֲוָה הַנַּ״ל, וּמְבַטֵּל וּמְבַלְבֵּל הַתְּפִלָּה וְכוּ׳, שֶׁכָּל זֶה הוּא בְּחִינַת הַעֲלָמַת כְּבוֹדוֹ יִתְבָּרַךְ, כִּי כְּמוֹ שֶׁעַל־יְדֵי הַתִּקּוּן הַנַּ״ל שֶׁמּוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא חִיּוּתָהּ וְכוּ׳ – נִתְרַבֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, כֵּן לְהֵפֶךְ, חַס וְשָׁלוֹם, כְּשֶׁהָיוּ הֵם מִתְגַּבְּרִין הָיָה מִתְעַלֵּם כְּבוֹדוֹ יִתְבָּרַךְ.
15However, all this is in line with and explained by the subject matter we have discussed thus far. For the Sitra Achra—the concept of “the Serpent was cunning”—is empowered time and again to conceal and obscure HaShem’s glory by feeding on daat and gaining strength through the desire for immorality, thereby distracting and confusing people’s prayer. All this represents the concealment of HaShem’s glory. For just as the tikkun of extracting the life-force from the Sitra Achra increases and magnifies HaShem’s glory, so too the opposite occurs once the forces of evil have been strengthened. HaShem’s glory is then concealed.
טזוְעַל־כֵּן אַחַר חֲצוֹת שֶׁמַּתְחִילִין לַעֲסֹק בַּתִּקּוּן הַנַּ״ל עַל־יְדֵי גִּבּוֹרֵי כֹּחַ הַנַּ״ל, אֲזַי אוֹמְרִים: ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם״ – שֶׁהֵם הַשְּׁעָרִים וְהַפְּתָחִים שֶׁל הַבֵּית־הַמִּקְדָּשׁ, שֶׁהֵם בְּחִינַת הַשְּׁעָרִים וְהַפְּתָחִים שֶׁבְּדַעַת הָאָדָם, שֶׁכֻּלָּם יִהְיוּ נִפְתָּחִין וְיָבֹא בָּהֶם מֶלֶךְ הַכָּבוֹד -שֶׁיִּתְגַּלֶּה אֱלֹקוּתוֹ וּכְבוֹדוֹ בָּעוֹלָם בִּכְלָל, וּבִפְרָטִיּוּת בְּמֹחַ וּבְלֵב כָּל הָאָדָם, שֶׁכֻּלָּם יַכִּירוּ וְיֵדְעוּ אֶת כְּבוֹדוֹ יִתְבָּרַךְ.
16Therefore after midnight, when we begin to engage in this tikkun of daat by binding ourselves to the tzaddikim, who are “mighty warriors,” we then say, “Lift up your heads, O gates; be uplifted, O you everlasting doors.” These are the gates and doors of the Beit HaMikdash, which represent the gates and doors of the human mind.50 I, 103b. See also LM I, 30:8 (and note 153 there), where Rebbe Nachman teaches that each person’s perception of HaShem’s greatness is commen , שער) gates) / ShAeR ,שערים) surate with the She’ARim assessments) of his mind. We request that they all be opened and “let the King of glory enter” so that His Godliness and glory will be revealed. We pray for this revelation to manifest in the world at large, through the public sensation generated by the return of baalei teshuvah and converts, and individually, in the mind and heart of each person, so that when all one’s daat and compassion is restored, everyone will recognize and be aware of HaShem’s glory.
יזואֲַזיַ תֵּכףֶ שׁוֹאֵל מִי שֶׁשׁוֹאֵל, שֶׁהֵם הַמַּחֲשָׁבוֹת הָרָעוֹת והְַזּרָוֹת שֶׁבּלְבֵ הָאָדָם הַנּמִשְָׁכיִן מִמָּקוֹם שֶׁנִּמְשָׁכִין, מִבְּחִינַת ״וְהַנָּחָשׁ הָיָה עָרוּם״ הַנַּ״ל, שֶׁפִּתָּה לְאָדָם וְחַוָּה וּלְכָל הַכְּרוּכִים אַחֲרָיו, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (בראשית דף נב.): ״וַי לְחִוְיָּא קַדְּמָאָה דְּקָטִיל לְאָדָם וּלְכָל דָּרִין דְאָתִין אַבַּתְרֵיהּ״. וְהֵם שׁוֹאֲלִים: ״מִי זֶה מֶלֶךְ הַכָּבוֹד?״ – כִּי נִדְמֶה לָהֶם שֶׁכְּבָר הֶעֱלִימוּ כְּבוֹדוֹ לְגַמְרֵי, עַד שֶׁאִי אֶפְשָׁר לְגַלּוֹתוֹ שֶׁיָּבֹא בְּדַעְתֵּנוּ וּבְלִבֵּנוּ וּבְכָל הָעוֹלָם.
17But then immediately the unidentified questioners ask, “Who is this King of glory?” These questioners are the evil and foreign thoughts drawn into a man’s heart from daat blemished by the influence of “the Serpent was cunning.” This is the Serpent that seduced Adam and Chavah and that continues to seduce all those who follow it. As it is written in the holy Zohar, “Woe to the primordial Serpent that brought death to Adam and all the generations destined to come after him.”51 I, 52b. So these questioners ask, “Who is this King of glory?” because they assume that they have already completely concealed His glory such that it is now impossible to reveal it, impossible for it to ever again enter our minds and hearts or into the world at large.
יחוְאָז מְשִׁיבִין לָהֶם מִיָּד: ״ה׳ עִזּוּז וְגִבּוֹר, ה׳ גִּבּוֹר מִלְחָמָה״ – ״עִזּוּז וְגִבּוֹר״ דַּיְקָא, ״גִּבּוֹר מִלְחָמָה״ דַּיְקָא, שֶׁמַּזְכִּירִין עַתָּה רַק תֹּקֶף גְּבוּרָתוֹ וֶעֱזוּזוֹ, הַיְנוּ בְּחִינַת גְּבוּרוֹת וְתֹקֶף הַתְּפִלָּה, בִּבְחִינַת דִּין וּגְבוּרָה הַנַּ״ל שֶׁל הַבַּעֲלֵי כֹּחַ כַּנַּ״ל, שֶׁהֵם מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (איכה רבה א, לג), כְּמוֹ שֶׁכָּתוּב (תהלים קח, יד): ״בֵּאלֹהִים נַעֲשֶׂה חָיִל״. הַיְנוּ שֶׁעַל־יְדֵי עִזּוּז גְּבוּרַת הַתְּפִלָּה הַנַּ״ל, עַל־יְדֵי־זֶה עִקַּר גְּבוּרַת הַמִּלְחָמָה, בְּחִינַת: ״ה׳ גִּבּוֹר מִלְחָמָה״ – שֶׁעַל־יְדֵי־זֶה מוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא כָּל חִיּוּתָהּ, כָּל הַנְּפָשׁוֹת וְכוּ׳, שֶׁעַל־יְדֵי־זֶה מִתְרַבֶּה וּמִתְגַּדֵּל וּמִתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ מְאֹד לְעֵין כֹּל.
18At that point we gird ourselves and answer them without hesitation, “HaShem, Who is powerful and mighty! HaShem, Who is mighty in battle!” We especially emphasize that HaShem is “powerful and mighty” and “mighty in battle,” mentioning at this time of din only the force of His might and His power.52 See note 9 above, which speaks of recognizing HaShem’s compassion when praying. This alludes to the gevurot and the forceful prayer of din and might that the masters of spiritual strength pray. In the words of Chazal, “[These tzaddikim] add strength to the mighty host on high,53 1:33: “When Jews fulfill the will of the Holy One, they add strength to the gevurah on high.” as it is written, ‘Through Elohim we will be valorous.’”54 connotes the attribute of din (Rashi on Bereishit 8:1). Whenever the world is beset by judgment, the tzaddikim, who are masters of spiritual strength, attach themselves to “Elohim” and pray a judgment-prayer to mitigate the dinim. See Maharsha on Shabbat 119b, that through their prayers the tzaddikim provide strength and might to the Heavenly host, meaning that HaShem annuls His decree of judgment. In other words, the powerful mightiness of the tzaddik’s prayer of din supplies the principal strength needed for battle, as in “HaShem, Who is mighty in battle!” Through this we extract from the Sitra Achra its entire life-force, namely all the souls that it swallowed, and HaShem’s glory is thereby greatly increased, magnified and revealed in everyone’s eyes.
יטוְעַל־כֵּן אוֹמְרִים תֵּכֶף אַחַר־כָּךְ עוֹד הַפַּעַם: ״וְיָבֹא מֶלֶךְ הַכָּבוֹד״, עַד שֶׁמְּסַיְּמִין בְּפֵרוּשׁ – ״ה׳ צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה״. כִּי בְּוַדַּאי יִגְמֹר אֶת שֶׁלּוֹ וְיִתְגַּלֶּה כְּבוֹדוֹ לְעֵין כֹּל, וְהַכֹּל עַל־יְדֵי בְּחִינַת ״עִזּוּז וְגִבּוֹר״, וְכוּ׳, עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין וּגְבוּרָה הַנַּ״ל.
19This is why immediately afterwards we again say, “Let the King of glory enter,” and finally conclude with an explicit response, “HaShem, the Lord of hosts, He is the King of glory, selah.” For HaShem will certainly finish His part and reveal His glory to everyone, entirely through the attribute of “powerful and mighty”—by means of the prayer of judgment and might.