(ט) וְזֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב אָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל – זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ; וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת, אַף־עַל־גַּב דְּאִיהוּ לָא חָזִי – מַזְלֵהּ חָזִי (מגילה ג.), תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל, לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף, וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף, לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירַת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו, וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת: וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ. אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת רָצוֹא וָשׁוֹב, כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ. נִמְצָא כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, אֲזַי צָרִיךְ לְהַרְאוֹת גַּם לְדַעְתּוֹ, כִּי מִתְּחִלָּה, בִּשְׁעַת דְּבֵקוּת, הָיָה נִתְבַּטֵּל הַדַּעַת, כְּמוֹ שֶׁכָּתוּב: וְלֹא יָדַע אִישׁ; וּכְשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב (לְדַעְתּוֹ) לְיֵשׁוּתוֹ, אָז שָׁב לְדַעְתּוֹ; וּכְשֶׁשָּׁב לְדַעְתּוֹ, אָז הוּא יוֹדֵעַ אַחְדוּת הָאֵין סוֹף וְטוּבוֹ,
(9) And this is that which we see, that sometimes a man flames up inside during prayer and says several words in great ardor, this is by the compassion of Hashem upon him, that the light of the Infinite is opened to him and shines for him; and when a man sees this sparking, even though he does not see, his mazal (guardian angel) sees (Megillah 3), immediately his soul flames up to great cleaving, to cleave itself to the light of the Infinite, and according to the measure of the revelation of the Infinite, according to the count of words that were opened up and sparked up — all these words he says in great cleavage and in great devotion of soul in nullification of his powers, and when he is annulled against the Infinite, then he is like: but no man knows — even he himself does not know of his [own knowledge]. But this aspect must be "running and returning," in order that his existence should endure. Hence, when he is like "and returning," then he must reveal also to his mind. For at first, at the time of cleaving, the knowledge was annulled, as is written: but no man knows; but when he is like "and returning," when he returns (to his mind) to his existence, he returns to his mind; and when he returns to his mind, then he knows the unity of the Infinite and His goodness,
(14) The Chayos ran and returned like the appearance of a flash.
(א) ותקנו לומר ובכן לשון המקרא ובכן אבא אל המלך וגו' לפי שהוא עתה יום הדין ואנו באין לפני ממ"ה הקב"ה
On Rosh Hashana and Yom Kipur we start several of the prayers with "And thus" based on the verse in Esther 4:16 "And thus I will go to the king", because now is the time of judgment and we are coming before the King of Kings, Hashem.
(16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. And thus I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”
(17) Remember what Amalek did to you on your journey, after you left Egypt— (18) that he happened upon you upon the way, and he struck those of you who were hindmost, when you were famished and weary, and cut down all the stragglers in your rear. (19) Therefore, when the LORD your God grants you safety from all your enemies around you, in the land that the LORD your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!