To the friends, may they live forever,
I would like to be closer to the friends with the approaching of the new year. We need to strengthen ourselves with confidence that we will be rewarded with the general redemption, that the name of the glory of His kingdom will be revealed over all the earth, and those who are far will hear and come. That is, those who felt they were far from work in pure holiness will be rewarded with hearing, at which time there is unification of doing and hearing, as it is written, “Raises the poor from the dust, lifts the wretched from the refuse.”
It is known that there are two general discernments: 1) mind, 2) heart. When a person tastes the taste of dust in his work, as in, “A snake, all that it eats is dust,” meaning that the taste of Torah and Mitzvot is only that of dust, the reason is that he is poor, that he lacks faith. Also, he falls into a state of “heart,” when the will to receive is for worldly lusts, called “refuse” (garbage), and then he is wretched.
When he regrets it, meaning prays and cries out to the Creator to help him in his plight, what does he yell? “Raise the poor from the dust,” since I am poor and taste the taste of dust, and I am wretched and lying in the refuse, and all because of the concealment of the face that is in the world. At that time we ask of the Creator to deliver us from slavery to freedom.
This is the meaning of one who prays, prays next to the pole. In the Sulam (Ladder commentary), he interprets that the pole means AHP of the upper one that fell into the GE of the lower one. When the upper one raises his AHP, the GE of the lower one rise, as well. It is also written that precisely through the pole the souls rise from world to world, and this is the connection between upper and lower.
We can interpret this according to our way, meaning that through the fall of the Kelim (vessels) of the upper one to the place of lower one, meaning that if the lower one feels the Katnut (smallness) of the upper one, this is the meaning of “Israel that have exiled, the Shechina (Divinity) is with them.” That is, the Shechina is also in exile with them, and it is called “Shechina in the dust,” namely that the Torah and work taste like dust.
When a person regrets the exile of the Shechina, meaning when the Shechina is not in exile, but hides for Israel and agrees that the lower one will speak of the upper one everything he is meant to say, and the lower one speaks this way because he feels this way.
When he regrets it and prays from the bottom of the heart to raise the Shechina from the dust, by that the upper one reveals himself to the lower one in his full Gadlut (greatness). At that time the lower one, too, ascends.
It follows that this is the abovementioned pole, meaning specifically through that pole the prayers rise from world to world, meaning from revealing to more brightness. This is why we need to pray specifically next to this pole.
By that we will understand why Rosh Hashanah (beginning of the year) and Yom Kippur are regarded as good days (festivals) although they are judgment. Judgment relates primarily to the wholeness that appears on those times. There is fear that the outer ones might come into self-reception in mind and heart. This is why we must increase the awakening for repentance.
Repentance means returning the desire to receive into being a desire to bestow. By this we return to adhesion with the upper source and are awarded eternal Dvekut (adhesion). At that time we can receive the wholeness that appears on the terrible days (ten days of repentance between Rosh Hashanah and Yom Kippur) because the nourishments are allotted on Rosh Hashanah (the beginning of the year), meaning that the light of Hochma and wholeness and clarity appears.
However, we must prepare Kelim (vessels) that will be ready to receive, meaning the light of Hassadim that we must draw. This is the repentance and awakening of the Rachamim, as in “As He is merciful, be you merciful,” since then we will be able to receive all the wholeness in purity.
This is the reason why it is considered a good day, due to the appearance of the wholeness. This is also the meaning of “Blow the Shofar (festive horn) at the new moon, at the full moon, on our festive day.” The word Shofar comes from the word, Shapru (improve) Maaseichem (your works), since now there is a cover for the moon, meaning concealment.
I could not elaborate due to the approaching of the festival, and I wish you good writing and signing.
From your friend who sends you regards and all the best,
Baruch Shalom HaLevi Ashlag