Chasidut sur Obadia 1:21

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.

Numbers 24,17. “a star emerging from Yaakov has ‎begun its journey, a scepter from Israel. It smashes the ‎corner posts of Moab the foundation of all the descendents of ‎Sheth.” The poetic language of Bileam becomes clearer when ‎we look at psalms 22,29 ‎כי לה' המלוכה ומושל בגויים‎, “for dominion ‎belongs to Hashem and He rules the nations;” This will be ‎demonstrated when ‎ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ‏לה' המלוכה‎, “when the liberators (exiles that have been freed) will ‎march up Mount Zion to wreak judgment on Mount Esau and ‎dominion shall be the Lord’s.”(Ovadiah 1,21)‎
We need to understand the difference between the words ‎ממשלה‎ and ‎מלוכה‎, both of which refer to the exercise of authority, ‎rule. The word ‎מלוכה‎, when used in Scripture, refers to rule by a ‎king whose subjects have submitted to it willingly, whereas the ‎word ‎ממשלה‎ is used in Scripture when the subjects are unwilling, ‎but unable to shake off the rule by the monarch or dictator. As a ‎general rule, only the Jewish people are described as willingly ‎submitting to G’d’s rule, whereas the gentile nations described in ‎these verses as being in exile, submitted to G’d’s rule under ‎protest, and rebelled against it whenever possible. G’d imposes His ‎rule upon them in order to frustrate their evil designs against His ‎people. In the eras described, both in psalms and Ovadiah, this ‎situation will have changed and the gentile nations will willingly ‎appoint G’d as their king also. (Compare Rashi on ‎Deuteronomy 6,4,on ‎שמע ישראל ה' אלקינו ה' אחד‎.‎‏(‏‎ He quotes both ‎Zecharyah 14,9 and Tzefaniah 2,9 in support of his statement.
We are aware that it is impossible for mortal man to have a ‎true concept of the essence of G’d as we know from Tikkuney ‎Hazohar chapter 11. When we recite daily in our prayers the ‎line ‎ברוך אתה ה'‏‎, “blessed are You Hashem,” this is because ‎through making judicious use of the letters, i.e. concentrating on ‎the written text of our prayers, Jews can achieve comprehension ‎of concepts that are incapable of comprehension to human ‎beings if one would think about them only in the abstract. The ‎letters, i.e. the sacred letters of the printed or written words: ‎‏ אתה ‏וגו'‏‎, illuminate for us the concept of G’d’s dominion over the ‎Jewish people. As a result of this advantage we possess, ‎‎tzaddikim are able to use the 22 letters in the aleph bet at ‎will for the furtherance of loving kindness, mercy and life ‎through our prayers which will then become engraved in the ‎throne of Hashem.
The numerical value of the tetragram, i.e. ‎י-ה-ו-ה‎ is 26. When ‎you add to this the 22 letters in the aleph bet, you will get ‎the numerical value of the word ‎כוכב‎, “star” in our verse. ‎Homiletically speaking, Bileam refers to the emergence of a ‎person in Israel who, by judicious use of the name of the Lord and ‎the 22 letters He has used to create the universe, has tremendous ‎influence on the decision making process in the celestial regions. ‎His power will extend to smashing Moab and other enemies of ‎Israel. When Bileam speaks of ‎וקם שבט בישראל‎, the word ‎שבט‎ is to ‎be understood as a simile for the rule by the Jewish people, ‎whereas the word ‎פאתי‎ in the line ‎ומחץ פאתי מואב‎, refers to ‎צמצום‎, ‎contraction as opposed to largesse, i.e. a major aspect of ‎דין‎, ‎application of the attribute of Justice, which severely impairs the ‎freedom granted to human beings as long as they have not ‎abused it (grossly) by rebelling against G’d. [Some of these ‎words are mine. Ed.] The word ‎מואב‎ in our verse also ‎alludes to the source of these disasters befalling Moab being G’d, ‎i.e. Israel’s spiritual “Father,” ‎מ-אב‎ emanating from the father.‎
A recurring theme in the author’s definition of true service of ‎the Lord is that when pertaining to service of the Lord, ecstasy is ‎not only permitted but desirable, whereas ecstasy when applied ‎to anything material, secular, is strictly forbidden. Furthermore, ‎true service of the Lord is performed in a “hidden” manner, i.e. ‎must not attract public attention, so as not be seen as arrogant ‎behaviour. Whatever man does publicly, i.e. to draw attention to ‎himself, is by definition ‎חצוניות‎, externalism, not reflecting the ‎sanctity of the soul. Bileam refers to the ‎קרקר‎, extreme coldness, ‎to be maintained when engaged in secular but necessary ‎activities, so that any show of enthusiasm for the performance of ‎such tasks will not be mistaken as religiously inspired. ‎ ‎