The previous sections focused on the arousal of the essential core of the Jewish soul throughout the month of Tishrei, and on Yom Kippur and Simchas Torah in particular. Nevertheless,
the arousal of the aspect of achas, the essence of the soul, which transcends division,וְהִנֵּה הַהִתְעוֹרְרוּת דִּבְחִינַת אַחַת שֶׁבַּנֶּפֶשׁ שֶׁלְּמַעְלָה מֵהִתְחַלְּקוּת
must then be drawn into those levels of the soul that are structured according to the divisions prevailing within the Spiritual Cosmos.צָרִיךְ לְהַמְשִׁיכָהּ בְּהַדַּרְגּוֹת דְּנֶפֶשׁ שֶׁבִּבְחִינַת הִתְחַלְּקוּת
The Spiritual Cosmos is structured according to the pattern determined by the Ten Sefiros. Similarly, every soul has ten powers that reflect – and originate in – these Ten Sefiros.1 Nevertheless, the soul possesses an essential G‑dly core, which is unlimited and undefined and, as such, transcends these ten powers.2 Not only must this essential core be aroused; its influence must be extended so that it permeates and redefines the soul’s ten powers.
[To cite a parallel: The arousal of the essence of the soul must be connected with a physical act –[וּבְדֻגְמַת מַה שֶּׁהִתְעוֹרְרוּת זוֹ צְרִיכָה לִהְיוֹת קְשׁוּרָה בַּעֲשִׂיָּה גַּשְׁמִית,
for example, the act of dwelling in the sukkah, taking the four species, or dancing with one’s feet on Simchas Torah].וּכְמוֹ בְּהָעֲשִׂיָּה דִּישִׁיבָה בַּסֻּכָּה, נְטִילַת ד' מִינִים, רִקּוּד בְּרַגְלַיִם].
As explained previously, Sukkos and Simchas Torah are manifestations of the dimension of achas, the essential core of the soul. However, the soul’s essential power is drawn into and expressed by the actual performance of the mitzvos and customs observed on these festivals.
On this basis it can be understood why, after having stated “You are all standing firm…” –דְּזֶהוּ מַה שֶּׁלְּאַחֲרֵי שֶׁנֶּאֱמַר אַתֶּם נִצָּבִים גו' כֻּלְּכֶם גו'
highlighting the fact that the entire Jewish people are united in a manner of כולכם, “all of you,”3שֶׁכָּל יִשְׂרָאֵל הֵם בְּאֹפֶן דְּ"כֻּלְּכֶם"
that stems from the essence of the soul, the dimension of achas that they all possess, a dimension that transcends their individual identities –מִצַּד בְּחִינַת אַחַת שֶׁבָּהֶם,
the verse then enumerates all ten categories of Jews individually,מוֹנֶה אַחַר כָּךְ כָּל הָעֶשֶׂר סוּגִים בִּפְרָטִיּוּת,
beginning with “the leaders of your tribes”מֵרָאשֵׁיכֶם שִׁבְטֵיכֶם
and extending to and including “your wood-hewers and your water-drawers,”עַד חוֹטֵב עֵצֶיךָ וְשׁוֹאֵב מֵימֶיךָ,
i.e., the dimension of כולכם (the aspect of achas), the essence of the Jewish soul,הַיְנוּ שֶׁהָעִנְיָן דְּכֻלְּכֶם (בְּחִינַת אַחַת) דְּיִשְׂרָאֵל
must be readily apparent in them, in the different types of Jews, even as they exist with their discrete identities.צָרִיךְ לִהְיוֹת נִכָּר בָּהֶם גַּם כְּמוֹ שֶׁהֵם בִּבְחִינַת הִתְחַלְּקוּת.
The process described above regarding the dimension of soul should also be mirrored in the dimension of time:וּכְמוֹ שֶׁהוּא בְּנֶפֶשׁ עַל דֶּרֶךְ זֶה הוּא גַּם בְּשָׁנָה,
The aspect of “one day,” the essential dimension of Yom Kippur and Simchas Torah,שֶׁבְּחִינַת יוֹם אֶחָד דְּיוֹם הַכִּפֻּרִים וּדְשִׂמְחַת תּוֹרָה
should continue to affect and steer a Jew throughout all the days of the yearפּוֹעֶלֶת אוּן פִירְט אָן מִיט אַלֶע יְמֵי הַשָּׁנָה
(beginning with Isru Chag, the day following the festival of Simchas Torah).(מַתְחִיל מֵאִסְרוּ חַג),
Every detail of all one’s actionsשֶׁבְּכָל פְּרָטֵי עֲשִׂיּוֹתָיו
(which are to be performed in the spirit of “All your deeds shall be for the sake of Heaven”4 and “Know Him in all your ways”),5(בְּכָל מַעֲשֶׂיךָ וּבְכָל דְּרָכֶיךָ),
should evince the fact that he has just now experienced an arousal of the essence of the soul on the “one day” of Yom Kippur and Simchas Torah.נִכָּר אַז עֶר אִיז אָט עֶרְשְׁט גֶעקוּמֶען מִיּוֹם אֶחָד דְּיוֹם הַכִּפֻּרִים וּדְשִׂמְחַת תּוֹרָה.
This should continue throughout the duration of the entire year.וְעִנְיָן זֶה הוּא בְּמֶשֶׁךְ כָּל הַשָּׁנָה כֻּלָּהּ,
Even though days, weeks, and months may have already elapsed since Yom Kippur and Simchas Torah,דְּאַף שֶׁכְּבָר עָבְרוּ כַּמָּה וְכַמָּה יָמִים שָׁבוּעוֹת וָחֳדָשִׁים מִיּוֹם הַכִּפֻּרִים וְשִׂמְחַת תּוֹרָה,
nevertheless, the essential arousal of “one day” has not at all slackenedאַף-עַל-פִּי-כֵן הַהִתְעוֹרְרוּת דְּיוֹם אֶחָד אֵינָהּ נֶחְלֶשֶׁת כְּלָל
and retains its original intensity. This is possibleוּבְתָקְפָּהּ עוֹמֶדֶת,
because it originates in a dimension that transcends any concept of division and change, G‑d’s Essence, about which it is said,6מִכֵּיוָן שֶׁבָּאָה מִבְּחִינָה שֶׁלְּמַעְלָה מֵעִנְיַן הַהִתְחַלְּקוּת וְהַשִּׁנּוּיִים,
“I, G‑d, have not changed.”בְּחִינַת אֲנִי הֲוָיָ׳ לֹא שָׁנִיתִי.
It was previously explained that the arousal of the essential core of the Jewish soul should infuse additional spiritual energy into the particular spiritual levels of every individual Jew. In this section the maamar explains a parallel concept in the realm of time. It now adds a further point:
Eliciting the essential aspect of “one day,” which transcends all divisions, draws itוְעַל יְדֵי שֶׁהַבְּחִינָה דְּיוֹם אֶחָד שֶׁלְּמַעְלָה מֵהִתְחַלְּקוּת נִמְשֶׁכֶת
into all the other days of the year, i.e., into those aspects of time that relate to division and change,בְּכָל יְמֵי הַשָּׁנָה שֶׁבִּבְחִינַת הִתְחַלְּקוּת וְשִׁנּוּיִים,
and through this, the essential dimension of “one day” is also elevated to a higher level.עַל יְדֵי זֶה נַעֲשֶׂה עִלּוּי גַּם בְּהַבְּחִינָה דְּיוֹם אֶחָד,
When the diverse elements existing within the realm characterized by particular divisions and distinctions respond to and reflect the arousal generated by the essence of the soul, it has a reciprocal effect, eliciting a loftier dimension within the essence of the soul itself.7
A parallel can be drawn between the above explanations regarding the reciprocal effect brought about by the arousal of the soul’s essence and with those regarding the esrog:עַל דֶּרֶךְ מַה שֶּׁנִּתְבָּאֵר לְעֵיל בְּעִנְיַן פְּרִי עֵץ הָדָר
that not only does the esrog tolerate climactic fluctuations from season to season, but rather these fluctuations actually contribute to its flourishing.אֲשֶׁר לֹא רַק שֶׁהוּא סוֹבֵל כָּל שִׁנּוּיֵי הָאֲוִירִים אֶלָּא שֶׁהוּא גָּדֵל מֵהֶם.

Summary

The previous sections focused on the arousal of the essential core of the Jewish soul throughout the month of Tishrei, in particular on Yom Kippur and Simchas Torah. This section highlights the fact that the arousal of the level of the essence of the soul that transcends division must be drawn into those levels of the soul structured according to the divisions that prevail within the Spiritual Cosmos. The Torah alludes to such a process in the verse “You are all standing firm today, the heads of your tribes… your wood-hewers and your water-drawers.” “You are all standing firm today” refers to the essential dimension shared by all Jews, which unifies the people into a collective. That dimension must be infused into all ten categories of Jews, from “the heads” up until and including “your water-drawers.”
In a similar fashion, the essential influence of Yom Kippur and Simchas Torah must be drawn into and affect a person’s conduct throughout the year. It should be readily apparent every day of the ensuing year that the essence of one’s soul has been aroused on Yom Kippur and Simchas Torah. It is possible to accomplish this since the soul’s essence originates in G‑d’s Essence, which transcends change.
Drawing down the essence of the soul into its particular levels has a reciprocal effect, elevating the essence of the soul above its natural level.