חסידות אויף דברים 29:9

Deuteronomy 29,9., “All of you are standing assembled ‎this day in the presence of the Lord your G’d;” the ‎paragraph commencing here with “in the presence etc.,” appears ‎to contain unnecessary words. [Our author refers ‎especially to the words: “in the presence of the Lord your G’d,” ‎seeing that when Moses addressed the people in the name of the ‎Lord during their stay in the desert they had always been “in the ‎presence” of the Lord. Ed.] It helps us understand a ‎statement in Rosh Hashanah 34, according to which the ‎blowing of the shofar as well as the recital of certain ‎benedictions in the prayer service are mandatory on New Year’s ‎Day and on Yom Kippur, (Jubilee year) as opposed to other ‎occasions, such as public fast days decreed by the Rabbis. This is ‎based on G’d having requested that on these days we proclaim ‎Him as 1) King, 2) as the One Who remembers all that has ‎occurred in history, every individual’s thoughts, words and deeds, ‎and 3) has promised that by doing so through blowing the shofar, ‎this will beneficially effect how we are going to be judged on these ‎days. [Most of you are aware that the Mussaph ‎amidah on New’ Year’s day includes 10 verses from Scripture ‎referring to these three elements, malchiyot, zichronot, ‎‎shofarot, that distinguish this Day. Ed.]‎
As we have repeated on many occasions, G’d is interested in ‎the dispensing of His largesse to mankind, and especially us, His ‎people; the word ‎פנים‎, usually translated as “face, or presence,” ‎alludes to G’d being in a benevolent frame of mind vis a vis ‎mankind or His people, whereas the word ‎אחור‎, usually translated ‎as “rear, or backward,” allude to times when G’d is angry at ‎mankind or, G’d forbid, His people.‎
By addressing the whole nation as “standing” ‎לפני‎ (from ‎פנים‎) ‎before the Lord when He is in benevolent frame of mind, Moses ‎hints that the reason that G’d is in such a frame of mind is ‎because He is not only G’d, but “your G’d,” i.e. you have related to ‎Him as your Patron. The author adds another nuance of the word ‎פנים‎, tracing it to the root ‎פנה‎, to turn, change direction. G’d is ‎looking for a reason to aim His largesse in your direction.
‎[Seeing that in verse 17 the Torah uses the word ‎פנה‎ ‎also negatively, i.e. as turning away from G’d, when it writes: ‎אשר ‏לבבו פונה היום מעם ה' אלוקינו‎, “whose heart turns away from being ‎with the Lord our G’d,” and we do not find the word ‎אחור‎ in that ‎context, it is difficult to accept the author’s definition of ‎פנים ‏ואחור‎. Ed.]‎

You are standing here etc, your wood chopper your water drawer etc. - On this King Solomon said: "[The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea;] the way of a human in the world."(Prov. 30:19) "The way of a person in the world" that is, like the way of Yiftach, just as our sages said "Yiftach in his generation as like Samuel in his generation". The explanation of this is that Yiftach made complete in his world everything that the Holy One of Blessing wanted from him. And on this Shlomo the King, peace be upon him, was surprised and said "there are three things which are too wonderful for me, and four I don't know" (Proverbs 30:18). "The way of a person in the world", that is, the preferred way of the Jewish people is to complete the Will of the Holy One of Blessing, 'in the world' even the smallest one of Israel [is capable] - and this is the meaning of "you are standing": you are connected to the Holy One of Blessing. "Your heads": those are the ones in the higher level, "up to your water drawer" that is, the ones in the lower level - all of you are connected to the Holy One of Blessing. "Wood chopper": the ones who have a small sense of reverence [to Heaven]; "water drawer": [the ones who have] a small sense of love [to Heaven].

And in that day, a great ram’s horn shall be sounded (Isaiah 27:13) etc. and shall prostrate themselves to H' on the holy mountain etc. (Isaiah 27:13 conclusion of verse). Behold the 12 months that are 6 months of winter and 6 months of summer are compared to/symbolized by the 6 attributes of "male" and 6 attributes of "female". In the winter they are in the mode of "male" that is the "influence/giving in abundance" to the "female" and she absorbs/accepts his influence and the "fetus" is created within her from the abundance of the "male" as the "female" conceives by him. By this we see that in the winter the land receives the abundance of the rains and the snow from the heavens, and we call the "days of rain" and that makes the land fertile. "For as the rain or snow drops from heaven" (Isaiah 55:10) and saturates the land and it "gives birth" and growth and she/it receives it within her/it in the mode of "pregnancy from the male" that is the preparation for the "birth". In the summer all the seeds will flourish and the land will bring forth its' fruit. This is the birth resulting from the "pregnancy" as it says "And makes it bring forth vegetation" (Isaiah 55:10) and reveals the "influence/emanation". And so says the Ari'sal (R. Yitzchak Luria) regarding the dissension re the world having been created in Tishrei or in Nissan, these as well as those are the words of the Living Elokim. That in Tishrei was the thought/plan that is like pregnancy as preparation for the birth as it says in the Gemarah Rosh haShana: "today is the conception of the world." in the aspect/view that the "male" as stated above/alternate translation: so it seems to me (כנ"ל) caused the "female to conceive". And in the point of view that the "birth" was in Nissan it became apparent that this pregnancy was due to the "male aspect" giving abundance, like e.g. that due to the birth of the baby it was made known to all and revealed to all that a union/private meeting of "male and female aspect" had taken place and from this came the birth of the child and so this particular "union" was revealed. And behold, as it says to start with "in the beginning Elokim created the Heavens and the earth" (Bereshit 1"1) that the heavens preceded (the earth) and then it says: these are the generations/history (translations vary greatly in the wording) etc."in the day that the Lord G--d made the earth and the heavens (Koren translation)". For the start is the mode of "pregnancy" that in Tishrei the heavens preceded which is the "male aspect" (as mentioned above/alternate translation: so it seems to me, כנ"ל) and on the day of "making/doing" which is the "birth" כנ"ל which is in Nissan and the land came first as the birth is from the "female aspect". Like the land gives birth/brings forth everything, כנ"ל. Therefore the 6 months of summer have the "aspect of female" as during (those months) the "birth" was revealed, כנ"ל. And behold it is written in the "section"? that the 6 months of summer and winter are compared to the 7 "gates/openings" in the head that are called the 7 entrance points in the skull: ears, eyes, nose/nostrils and they are in the aspect of male and also in the aspect of female. These are compared to the 6 months of summer and six months of winter; and the mouth (the seventh opening, explanation by the translator). As far as the aspect of either male or female is concerned it is hidden as no month can be assigned to it. And so in Nissan and in Tishrei that are the beginning of the male and female aspects, in regards to the mouth we find the revelation of the "voice" (קול) and the speech (דיבור). The "voice" being the manifestation of thought and the "speech" serves as the exposure of the voice/sound. As it is said in the parasha of Nitzavim in this context that the voice is the generalization of speech and the speech is "hidden' within it. For from a simple sound speech can be assembled at will using any letters. In Nissan "speech" was revealed as it says in the section (?) that the aspect of speech was in exile and went down to Egypt compelled by the "dibbur"(command) and afterwards speech was revealed and was called Pessach from the words Pe (mouth) Sach (clean, pure) in speaking as well as in the sounding of the Shofar that is also a manifestation of "mouth" by way of voice/sound alone and allows for the thought to be understood from the sound and the "speech" has yet to be revealed. The shofar blower lifts the "mouth" of the horn against his own "mouth" and the "voice" is heard and in spite of all that - it is still "hidden". As it says in the midrash "And G-d roars aloud" (Joel 2:11) etc. For the matter of scripture in the section of the gmarah Rosh haShana is still hidden and following this by way of "from the seal the writing is revealed" (meaning uncertain). And so we have found by the giving of the Torah that it is written: " Moshe speaks, and G-d answers him by a voice (Exodus 19:19)" and it is written: "And all the people perceived the thunderings (Exodus 20:15)". And we find that what they heard is called the Written Torah, and that it is still in the aspect of "hiddenness" until the scholars that are the commentators/interpreters of the Written Torah revealed the hidden (meaning) of the Written Torah and explained it and these/their words is called the Oral Torah which is the proclamation for the scripture is in the aspect of "hidden" כנ"ל. Only this is revelation in the aspect of "thought" for the thought has been revealed but it has not yet reached the aspect of "birth" כנ"ל, only the revealing of the thought. And so the vapor that ascends from the mouth of the blower to the "mouth" of the shofar causes an illumination from the 370 glows (ש"ע נהורין) and a perfection of the 10 attributes that are contained within it. And some interpret the word vapor (hevel) to have the numerical value 370 and that these (שע"נ) are in the aspect of "thought" for they originate from the two words/meanings of the word/name "(K)el"; the aleph and the lamed that are the name mentioned by the "13 attributes of mercy" (י"ג מדה"ר) that Moshe cited: "(The LORD passed before him and proclaimed: “The LORD! the LORD! G-d compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; Exodus/Shmot 34:6) and the "13 attributes of mercy" (י"ג מדה"ר) that Micha said: "Who is a G-d like Thee, who pardons iniquity" (Micha 7:18). The Aleph and the Lamed combine to the numerical value of ש"ע which is the aspect of "thought" which is the basis of the "13 attributes of mercy". So we find that in Nissan there is a revelation of the "speech" from the point of view of the "mouth that is hidden", כנ"ל from the view of "voice uncovering thought" and in Nissan and Tishrei it is the revelation of voice and speech from the point of "mouth in male/female aspect" and, behold, through these are made apparent various benefits that are contained within the 10 utterances with which the world was created, as cited above, that in Nissan and Tishrei the creation was in conception and giving birth and H', may His name be blessed, (שית"ש), sealed with His "signet ring" both Heavens and Earth (Aramaic) the capital letters of את השמים ואת הארץ (א ה ו ה). The sum of these letters (aleph, heh, vav, heh) is טוב (or the numeric equivalent 17{translator})