The Month When the Kohen Gadol Will Begin Serving in the Beis HaMikdash — A Prayer for the Molad of the Month of Mar-Cheshvan, from the Mouth of the Holy Gaon and Tzaddik Rabbi Eliezer Berland shlit"a

The month of Mor Choshen—when the Kohen Gadol will begin to serve in the Beis HaMikdash on Har HaMor, and will merit the Choshen with its twelve stones: Odem, Pitdah, Barekes, Nofech, Sapir, Yahalom, Leshem, Shevo, Achlamah, Tarshish, Shoham, Yashpeh. Its molad will fall on Monday toward morning 303 and 5 chalakim—hinting to the secret of the three Avos, and the two Tablets of the Covenant that we received anew on Yom Kippur, which are the Five Books of the Torah—under the mazal of Akrav, “72 Kar,” as it is written: “A man of understanding is cool of spirit.” For then all the mochin (expanded Divine consciousness) are drawn down, and then all barren women are remembered—“There shall not be among you a barren man or a barren woman, nor among your livestock.”

For Akrav (Scorpio) is the secret of “akar-b” (barrenness with the letter beis): that there should be no barren man and no barren woman—through the merit of the letter beis of “Bereishis,” with which we bless over the molad. And at the very moment of the molad—then the Beis HaMikdash below and the Beis HaMikdash above will be built: one of stone and one of fire. Then all the gates of the Mikdash below and above are opened, and then we merit the “thorn-tip” of the letter yud upon which Haman was hanged: “Let the thorn, son of a thorn, come and be hanged upon a thorn”—meaning the tip of the yud. For the month of Adar—when Haman was hanged—was especially suited for the building of the Beis HaMikdash and for drawing down a Mikdash of fire. For Ezra was fit that miracles be done through him as in the days of Moshe, as it says: “You will bring them and plant them on the mountain of Your inheritance… the Sanctuary, Hashem, that Your hands established.” Great is the Mikdash, for it is placed between two Names of Hashem. Only that in the days of Moshe they crossed the sea while still carrying Michah’s idol; and in the days of Mordechai, most of them—nearly all—married foreign women, until Nechemiah came, struck them, and tore out their beards. Then they divorced the women, but by then they had already lost the Mikdash of fire. And the Mikdash itself was of wood and curtains—without the Aron, without Urim VeTumim, and without the Menorah, the Shulchan, and the Mizbe’ach of Moshe. And the fire was not like a lion (which corresponds to the mazal of Av), but like a dog—because the sign of nighttime kingship is a dog, the secret of Baladan son of Baladan, “dog son of dog.” Therefore, in the month of Cheshvan—which is the secret of “Choshen Mor”—a person must transform his face from the “face of a dog” to the “face of a lion,” and merit the Name of 72, “Yud-Heh-Vav-Heh,” and become “cool of spirit, a man of understanding.” For the month of Cheshvan corresponds to Menasheh (according to the order of the festivals; and according to Bnei Yissaschar). And the Geulah will begin from the tribe of Menasheh, because they performed kindness with Shaul (Pirkei d’Rabbi Eliezer 17). In this month the Geulah will begin; then there will be the war of Gog and Magog (Zohar Chadash, end of Balak). And in Nissan there will be the complete Geulah. Then the verse will be fulfilled: “For Your dew is a dew of lights, and the earth will cast out the dead” (Yeshayah 26:19). Then the dew of Techiyas HaMeisim will descend from Arich Anpin. For Cheshvan is gematria 13 from the supernal Ratzon (Will) 351 (Cheshvan 364)—the secret of “My heart is hollow within me.” For Cheshvan is an acronym: Chasid, Sechel, Veanav, Nora—“a Chasid, intelligent, humble, and awesome.” This is the secret of Akudim, Nekudim, and Berudim, which Yaakov merited through faithfully tending Lavan’s sheep for twenty years: “By day the heat consumed me, and frost by night, and sleep fled from my eyes.” For in Cheshvan the winter begins, and then begin the clarifications of the Torah until Nissan—these are the “hidden things of the Merciful One,” in the aspect of the Stories of Ancient Years. Hashem clothed all the secrets of the Torah in stories—from “Bereishis” until “Vayakhel-Pekudei”—in the secret of “lambs for your clothing.” For Cheshvan’s mazal is Akrav, and then Melech HaMoshiach will be revealed—in the secret of “Akrav, a find, and Moshiach come with a moment of distraction,” because everything depends on everything else, in the secret of “His counsel is Emunah and His deed is truth.” For Cheshvan is the month of Emunah and the month of (Emunah) (truth). Therefore it has no festival, no Yom Tov, and no day on which Tachanun is not said. For after Tishrei—whose mazal is Moznayim—after the prayers of the Yamim Nora’im: Rosh HaShanah, Yom Kippur, Sukkos, Hoshana Rabbah, Simchas Torah—we merit a month that is entirely Emunah and truth. Therefore Rebbe Nachman said, “His throne is sparks of fire”: I saw Rosh HaShanah ממש, Yom Kippur ממש, Sukkos ממש, Hoshana Rabbah ממש, and Simchas Torah ממש. And this is why its mazal is Akrav, in the aspect of “There shall not be among you a barren man or a barren woman, nor among your livestock.” For after we proclaimed for twenty-two days, “Hashem reigns, Hashem reigned, Hashem will reign forever and ever,” and we drew down anew the Malchus of Hashem into the world, and we drew new mochin from the mazal of “72 Kar,” and we merited “LaMenatze’ach al haSheminis”—which is the eighth month corresponding to the eighth king: David, Shlomo, Rechav’am, Aviyah, Asa, Yehoshafat, Yehoram, Achazyah. All the sons of Achazyah died, and only Yoash remained. About this David said, “LaMenatze’ach laShemini”—that Hashem should save the children of the eighth generation, whose father was a complete rasha. And Yoash—who was a gilgul of Yoav (the letters beis and shin interchange; see the gilgulei neshamah of the Ramah miPano)—for Yoav needed to return after eight generations in gilgul, after he crowned Avshalom against David’s will. Then he died with many illnesses, after having been hidden for seven years in the Kodesh HaKodashim. For Yoav merited that his blessings were a thousand-billion-trillion-billion-trillion times greater than Moshe’s blessings; therefore he merited seven years to shelter in the Kodesh HaKodashim. But since he did not do teshuvah for rebelling against David, he died with illnesses and severe pains—because no person knows the secret of his own gilgul, only the Tzaddik. Therefore the Maharsha rose to meet Achav (Kochvei Or). And the “breaker of crosses” revealed himself to the city’s Rav and said: I am Menasheh. Therefore, when people come to Uman for Rosh HaShanah, and on Erev Rosh HaShanah they prostrate themselves at the holy tziyun, the Rebbe repairs the gilgulim of each and every person—without suffering and pain—and receives here all the 120 years, in the secret of “Beshagam hu basar, and his days shall be 120 years.” For the year 5777 appears once in a thousand years—this is the secret of “Beshagam hu basar,” the secret of “And Hashem said to Avram: Lech lecha” (Shm”g Meisharim Maggid). And this is the secret of “And its seven lamps upon it—seven and seven channels to the lamps that are on its top,” in the secret of “And of Asher he said: Blessed above sons is Asher,” in the secret of “And the spirit of Hashem shall rest upon him: a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem.” This is the secret that Bas Asher entered Gan Eden with her body; and it is the secret of what the Rambam says (Gerushin 7:11) as explained in Mishneh LaMelech: that each and every person can merit—like Bas Asher—to live long days and years. For Cheshvan (364) is twice Gan Eden (354) plus ten Sefiros. Everything is revealed in wholeness in the month of Cheshvan. It is the eighth month (in ancient Aramaic: “Shvan” = 8; “Merach” = month; Rabbi Avraham Shaki yahrzeit 15 Cheshvan, like the Chazon Ish). For “anav” (humble) is an acronym for Akudim, Nekudim, and Berudim—because in Cheshvan the trait of humility is revealed in perfection. Therefore Hevel lived fifty days and passed away in Cheshvan (Ya’aras Devash, Teves). Therefore, Yerav’am’s making of “Sukkos” was intended to align with the hillula of Hevel, the son of Adam HaRishon.

[embeddoc url="https://www.shuvubanimint.com/wp-content/uploads/2016/10/מולד-חשון-תשעז-להפצה.docx" download="all" viewer="microsoft"] [embeddoc url="https://www.shuvubanimint.com/wp-content/uploads/2016/10/מולד-חשון-תשעז-להפצה.pdf" download="all"]