It is written: “When you go out to war, and so forth” (Deuteronomy 21:10). It is written: “Back and front You formed me” (Psalms 139:5)—this is the aspect of in order [k’seder] and not in order [shelo k’seder]. Front [kedem] is the aspect of in order, the aspect of Aleph-Beis in order. Back [achor] is the aspect of tashrak [the reverse alphabet], not in order. This is the aspect of Adam and Chavah, in order and not in order. Havayah [יהוה] in the filling with alephs equals in gematria 45 [mah]—Adam, and Chavah is the aspect of: Kingship [malchus] of the mouth [peh], and the Torah shebe’al-peh [Oral Torah] is called by it [see Zohar, Vayera 112a]. Chavah is the language of speech [dibur], as it is written (Psalms 19:3): “And night to night declares [yechaveh] knowledge,” meaning kingship of the mouth. For kingship [malchus] is called speech, because there is no king without a people, and the people do not know his will except when the king reveals his thought and will into his speech. Thus, the essence of the conduct of his kingship is only through speech, and this is the meaning of: Kingship of the mouth [malchus peh]. This is what we see, that sometimes it goes for a person not in order, for the perfection of all things is only when they are unified and connected to Him, blessed be He, for perfection and filling is vitality [chiyus]. For a limb from which vitality has departed is called a deficiency [chissaron]. Vitality is the mochin [intellect] and the intellect [sechel], as it is written (Ecclesiastes 7:12): “And wisdom gives life,” and wisdom is the aspect of “mah”—“the power of mah” [see Zohar, Bereishis 24a], what is our life, what is our strength. And what is Adam, for there is no Adam without Aleph [see Zohar, Bereishis 38a-39a], meaning Havayah [יהוה] in the filling with alephs. Meaning, the Holy One, blessed be He, is the vitality of all things, as it is written (Nehemiah 9:6): “And You give life to them all.” Thus, this aspect, kingship [malchus], Chavah, when it is connected to Adam, to the aspect of “mah,” meaning to the Holy One, blessed be He, then it has perfection. For the intellect that the Holy One, blessed be He, placed in the conduct of His kingship, through this He gives it life, as it is written: “Wisdom gives life.” This is (Psalms 24:1): “To Hashem is the earth and its fullness”—when the earth, meaning the aspect of Chavah, kingship [malchus], is connected to Hashem, then it is in fullness and perfection. One who divides the aspect of Chavah, kingship [malchus], to himself and says: I will reign—through this he divides and separates it from the Holy One, blessed be He, then it is not in perfection. For its essence of vitality—“mah,” meaning the intellect. This is (Jeremiah 10:10): “For among all the wise of the nations and in all their kingship, there is none like You.” Meaning, their intellect is not so great to give life to their kingship, and when he divides kingship [malchus] to himself, then it goes for him not in order, for he is within the aspect of not in order, meaning kingship [malchus], Chavah, tashrak. When this aspect, Chavah, is connected to Adam, meaning to the Holy One, blessed be He, then it goes for him in order, for in the place where there is male, female is not mentioned there (Zohar, Chukas 183a; and see Zohar, Ba 38a-39a). Thus, the aspects of Chavah not in order are nullified through Adam in order:
And the essence of teshuvah [repentance] is in the month of Elul, for they are days of favor [yemei ratzon], when Moshe ascended to receive the latter tablets and opened a beaten path to walk in it. The path that Moshe made is such that Moshe bound himself even to the least in Israel and gave his soul for them, as it is written (Exodus 32:32): “And if not, blot me out, please.” This is the meaning of (Exodus 35:1): “And Moshe assembled, and so forth”—Moshe was gathering and unifying and binding himself with all Israel, even with the least of the least. This is the meaning of (Psalms 53:3): “All have turned away together”—even when I see one of Israel who has turned away from all and all from the Holy One, blessed be He, nevertheless, we must be together—one must unify and bind with him, as Moshe did. For there is an aspect of divinity even in the lowest commoner, even in the ten crowns of impurity, to fulfill (Psalms 103:20): “And His kingship rules over all.” This is the aspect of chirik, as it is written (Tikkunei Zohar, Tikkun 18, 31a): And with chirik to sigh for her to the lower, to crown her over the lower ones. Thus, in the least of Israel there is certainly some divinity, and through this I can be together with him. This is: “All have turned away together.” Furthermore, this aspect was for Moshe, for everything that ascended higher and higher, he found G-d there, as it is written (Exodus 19:3): “And Moshe ascended to G-d.” For we see in corporeality that there is a person who is below in distress, then he serves Hashem and recognizes Him, and when he is elevated higher in wealth, then he forgets the Holy One, blessed be He. David said (Psalms 139:8): “If I ascend to heaven, there You are”—even in heaven there is the Holy One, blessed be He, in every ascent and ascent one must find the Holy One, blessed be He. We found that Elisha Acher ascended to heaven by a name, and nevertheless he denied the fundamental principle (Chagigah 14b). The matter is wondrous, for on the contrary, since all that a person elevates more, certainly he is closer to divinity, for all good is divinity, as it is written (Psalms 145:9): “Hashem is good to all.” We see the opposite—when a person comes to wealth, to good, then he forgets the Holy One, blessed be He. Know that this is the aspect of (Genesis 27:41): “And his eyes dimmed from seeing,” because of coming closer to the light of divinity, then the light dims his eyes and harms him, like when a person looks at the essence of the sun, the light of the sun harms his eyes. But there is the aspect of purple [segol], as it is written (Exodus 33:22): “And I will cover [ve’sakoti] My hand over you,” for without this, the intensity of the light of glory would harm Moshe, as it is written (ibid. 33:20): “For no man can see Me and live,” and “You shall see My back, and so forth.” This is what David requested: “And after glory take me” (Psalms 73:24)—take me close in the closeness of Moshe, who requested from You “Show me, please, Your glory” (Exodus 33:18), and You showed him Your back glory, as it is written: “And I will cover, and so forth, and you shall see My back” (ibid. 33:22-23):
When it goes for a person not in order, this is opposition to the will—I want the matter to be so, and the matter is the opposite, not in order. This is the aspect of war [milchamah], for all war is opposition to the will, the aspect of not in order. This is: “When you go out to war”—when it goes for you not in order, meaning opposition to the will, and Hashem your G-d has given it into your hand—may all wills opposed to your will be nullified, so that it goes for you in order as your will. When? When and you capture its captive—when you are in the aspect of mah, when you draw divinity [Elokus], Havayah [יהוה] in the filling with alephs. This is the meaning of thought [machshavah]—think mah (Zohar, Bereishis 24a; Tikkun 69). When you constantly connect in your thought divinity [Elokus]. This is the aspect of (Song of Songs 7:8): “The king bound in the channels”—in the channels of your intellect [birhitei mochin dilech]. This is: And you capture its captive—that you draw “mah” into your thought, that you connect divinity [Elokus] in your thought, for everything that is drawn from a high place is called a captive [shevi], as it is written (Psalms 68:19): “You ascended on high, You captured a captive.” Through this, all the wars and all the wills opposed to your will are nullified. This secret is hinted in Etz Chaim, in the introduction, general 19, and in the intentions of Rosh Chodesh Elul:
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Thank G-d for Na Nach!!!