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A collection of classes to prepare us for the new year -Rosh Hashanah. Rav Shlomo takes on a journey to connect deeper with the avodah of Rosh Hashanah through various texts from Rav Kook, the Aish Kodesh, Rav Tzadok HaKohen, Rebbe Nachman, and more.
Good morning, everybody. A gutten erev Shabbos. Good morning, shkoyach.
ברוך אתה ה' אלוקינו מלך העולם שהכל נהיה בדברו.
Amen. The the chodesh Elul we're learning le'ilui nishmas Basya Feiga bas Yisroel, for the refuah shleimah of Etel Tzirel bas Chana, Yaakov Shlomo ben Beila, for a zivug hagun for Esther bas Rochel, and in memory of Sarah bas Avrom Chaim, and also in memory of Perel bas Reb Yaakov Moshe. The week is sponsored by Deanna Rosenfelder for the refuah of Gavriel ben Toiba. Gavriel ben Toiba.
Okay, yofi. Wanna get straight to it. It's erev Shabbos Selichos, we got a lot. And there's a sicha from the Rebbe, a short sicha from the Rebbe, that I wanted to do today, that I find to be a great hachana, setting us up.
Atem nitzavim, you're standing up straight, you're firm, you got to know where things are at. This is the last Shabbos of the year. In the past, we've already learned from Reb Biderman, other tzaddikim, with the power of this last Shabbos of the year. So much is, I mean, go strong.
Like, put everything in it. Like, if you if everything is If you if you put your kulchem, if you put your all of you into this last Shabbos, you lifted up all the shabbosos of the last year that still that were maybe some nekudos were a bissel schwach. This last Shabbos of the year, putting the all of you inside of it lifts up, you know, the the the Shabbos afternoons that were kind of shtuyos, the Friday nights that were a bit one l'chaim or eight l'chaims too much, whatever it is. It lifts the whole thing up.
אתם נצבים היום כלכם לפני ה' אלקיכם. This sicha specifically is really is really mind-blowing in the context of kehilla, of community. community, our community, your, any community, it's lo meshaneh, community of Klal Yisrael, because it's it's kedai to go into Rosh Hashana with as much achdus as possible. It's it's kedai, but yeish inyan, yeish inyan to go into this yom tov with as much as much b'yachad as possible, so I hope that this helps us all find a way into strengthening that sense of of being together.
So this is a this is from from Likutei Sichos in Chelek Beis, page 398, but you have the page in front of you. Even color, you have color. For the new year there's color. The truth is there always could have been color.
I could If you want, I could put out printouts in pink, you know, from now on. Whatever. No, we're good. Huh? Salmon.
Salmon. Salmon, sorry, this is salmon. Yeah, okay. So the shaychus of the parsha for the hachana of Rosh Hashana, this is a wonderful sicha.
Everyone Did it go around to everybody? Let's let's let let's let's let's fly. As I told the women yesterday in shiur, you know, that I I mentioned to to the chevra two days ago that Reb Weinberg's mother was nifteres this week and she only ever told me two words in her whole life, only two words: nesiah tovah. I paid a shiva call when the rebbe's abba was nifter, and he brought me over to his mother, and Rebbe told her, "He's going he's he's he's he's from Eretz Yisrael, he's going back," and she they lived in Eretz Yisrael for a little bit years ago, and all she does, she says, "Nesiah tovah." And I was like, "Wow, you know what? If I'm taking anything from like, yalla, we're on, nesiah tovah for all of us. Like, if we didn't get it together till now, like yalla, nesiah tovah.
Let's let's get it rolling, okay? Nesiah tovah lechulanu." So the parsha is like this: פרשה זו נצבים קורים לעולם בשבת שלפני ראש השנה. We're always here. Shabbos before Rosh Hashana, אתם נצבים היום כולכם. Ta'ama d'dava, the reason for this, על פי הידוע שכל שבת שייכת וכוללת את ימי השבוע שלאחרי זה.
We know we say Shabbos is techilah l'mikra'ei kodesh, that means that whatever happens later in the week after Rosh Hashana, after Shabbos, was already benched out the week before, techilah l'mikra'ei kodesh.
ולכן קורים בשבת שלפני ראש השנה פרשת נצבים ששייכת לראש השנה. The diyuk over here is going to be on a word that is mentioned in kima'at every parsha in, actually in every parsha in Elul, maybe even every parsha in Av, I have to check. But the word that shows up repeatedly, over and over again, is hayom.
Every all these parshiyos: אתם נצבים היום כולכם. Atem nitzavim hayom, היום קאי על ראש השנה. The day, when we say hayom, the day, what other day could there be? One day, yoma arichta, one long 48-hour day, Rosh Hashana. Yoma d'dina rabba, as the Zohar Hakadosh says, the day of great din.
U'vevo hayom, and when this day, Rosh Hashana, comes, yom Rosh Hashana, what do you have to be?
צריך להיות אתם נצבים היום כולכם. You know, there's this inyan that people have that they show up to Rosh Hashana where they're they're kind of like because they're freaked out about the emes of what's happening in the higher worlds, and because maybe they're exhausted from selichos, or maybe they want to beg rachmanus from Hashem so they come looking like nebechs, that's not how you're supposed to come to Rosh Hashana. How are you supposed to come to Rosh Hashana? Atem nitzavim hayom, אתם נצבים היום כולכם. This is how you're supposed to show up to Rosh Hashana.
Rosh Hashana is everything. It's crying, it's dancing, it's every emotion in the book, but one quality that has to be shaveh l'chulam, hityatzvus, lehityatzev, to show up, like a matzeiv, like you know, והנה השם נצב עליו, chazak.
שכל הנשמות צריכים להתיצב כולם יחד, how are you supposed to come together?
אתם נצבים היום כולכם לפני השם אלקיכם.
וענין זה הוא בכל הנשמות בשוה.
Everyone is shayach to this: מראשיכם שבטיכם ועד לחוטב עציך ושואב מימיך. Everyone, the rebbes, the gvirim, the nebechs, the ba'alei teshuva, everyone falls under the category of the word nitzav, nitzav. Interesting. U'kefirush Rashi, the famous Rashi in the beginning of the parsha, שבאו כנענים להתגייר בימי Moshe, כדרך שבאו גבעונים בימי Yehoshua, also those that you would say, "Listen, they just joined the chevra, geirim." They just joined the whole part, the whole parsha.
No, them too. Everyone.
ואף על פי כן גם הם עומדים לפני השם יחד עם שאר בני ישראל באופן שכולכם לאחדים כאחד. All of you like ones in one, la'achadim ke'echad.
So the Rebbe is now going to explain to us this inyan of kulchem is really just as important as nitzavim. First I have to know I, the individual, have to be nitzav, but I have to make sure that everyone else knows that it's on them as well to also be nitzav. La'achadim ke'echad, הוא לא רק שהם סובלים איש את רעהו, מבלי הבט על כך שאחד הוא ראש והשני הוא איש פשוט, it's not just she'ani sovel otcha. What does sovel mean? Stand, tolerate? Yeah.
Not Over here it's not like Right. Not The Rebbe is saying, it's not just I'm okay, I can get by with davening with you. I could get by, like, seder, I could I can make it through. Your meshugasen have not thrown me out of this shul yet.
No. Right, lo rak zeh, ela yoter mizeh. This is the test, but more than that.
שהם מקבלים זה מזה.
There's something I'm supposed to be receiving from you, and there's something that you're supposed to be receiving from me. You know, unfortunately, a lot of shuls, a lot of communities have become the place of social, I guess, finding the place where there's most social common denominator between me and whoever else goes to a certain shul. It's it's not that's not the inyan. The inyan is the consciousness of that may be good for like libraries, I don't know, or sports events, mah shekazei, but coming coming to stand before the Ribono shel Olam is not just that I tolerate you, it's that there must be something, right, with the right hadracha, with leadership that sets the you know, that sets what things should look like, vechulei, but that יש משהו מקבלין דין מן דין.
Supposed to be receiving from you something. That's the Rebbe says. Not just that I tolerate you, but that I have to believe there's something that you have that's supposed to be mashpia in me, and there's something in me that's supposed to be mashpia in you. Harmony.
Mamash harmony.
אלא יותר מזה שהם מקבלים זה מזה, ומש- Okay, now that's one level, but now the next level is, ומשלימים זה את זה. And we complete each other.
כשם שבגוף האדם משלים הראש והרגל זה את זה, the head and the foot, like they're mashlim each other, they complete each other, שכל אחד מהם, גם הראש וגם הרגל, אין לו שלמות בלעדי השני.
The head could be perfect, and it could be functioning perfectly. The Rebbe is not saying everyone has to be the same. Not at all. It's not socialist, it's not communism, it's not, you know, like that.
Not that everyone is supposed to be the same, but that everyone has to understand that we are mashliming zeh es zeh, we are completing each other. Kulchem, ke'achadim le'echad.
וכדי שתוכל להיות עבודה זו בראש השנה היום, so in order for that to be the way that I come before Hamelech, with that consciousness, be'emet, chevra, like be'emes la'amito, not just diburim be'alma, not just saying sweet, nice things, but be'emet. In order for things to be like that on Rosh Hashanah, on hayom, hayom de'dina raba, the Rebbe says, מקדימים וקורים בתורה בשבת שלפני ראש השנה, אתם נצבים היום כולכם לפני השם אלוקיכם ראשיכם שבטיכם מחטב עציך, from the woodchoppers until the water carriers, ad sho'ev meimecha, שהקריאה בתורה מהווה נתינת כח להביא הדברים לידי פועל.
Avi, who's reading this Shabbos? Avi. Who's leining this Shabbos? Okay, so tell, give this over to him. Like this, no pressure, but for Rosh Hashanah to be good for us, so for us to have a chance for any kiyum of this, the reading of the Torah of Nitzavim enables the people that come to shul to actually have an experience like this. And you know, friends, when when this is our Rosh Hashanah, when this is what it's like, ein devarim ka'eileh.
There's no greater feeling in the world. There's no sweeter feeling in the world, when it's really a tzibur. Tzibur, rashei teivot, tzaddikim, beinonim, ve'resha'im. There's no there's no greater feeling like this.
Not just that I tolerate, but I'm mashlim. There's no greater feeling. I'm thinking now that maybe we should have a printout of rishon of Nitzavim in front of, on all of our seats on Rosh Hashanah to, hey, remember. You read this last week, you know.
This was the hachana. It was to get to, you know, al tishkechu. This is what it's about. This is what it's about.
Okay, but now we go even deeper. Umamshich bakasov. What's the purpose of the hityatzvus? Because there's going to be a renewal of a bris. There's going to be a covenant, which is what happens on Rosh Hashanah, a renewal of a covenant that takes place.
And the pasuk says, in the in rishon, וממשיך בכתוב לעברך בברית ה' אלוקיך, to go through a bris with Hashem your God, שהעבודה דאתם ניצבים כולכם מהווה הכנה לעברך בברית דכריתת הברית שבין הקדוש ברוך הוא לבני ישראל ביום ראש השנה. A bris is a very strong word, because we, and it's unfortunately, or I don't even know if it's unfortunately, it's just the way that it is in our experience of life. Bris, when we say the word bris, are you going to the bris? That refers to one thing: circumcision at eight days old. Unless you're with Tovi Kramer at a Shabbos table in Woodmere on a Friday night, and you talk about orlas halev, you know, randomly.
Whatever. But be'emes, bipnimiyus hadevarim, bris should, chas veshalom, not be constricted to the concept of just a boy that's eight days old. You know, bris should be a word that we use much more. You said it, when couples get married, bris hanisuin, but with us and the Ribono shel Olam, a krisas bris? That's what's happening on Rosh Hashanah.
That's what the pasuk tells us: אתם נצבים היום כולכם לפני ה' אלוקיכם ראשיכם שבטיכם זקניכם ושוטריכם כל איש ישראל טפכם נשיכם וגרך אשר בקרב מחניך מחוטב עציך עד שואב מימיך. And then what? For what?
לעברך בברית ה' אלוקיך ובאלתו אשר כרת ה' אלוקיך עמך... Hayom. Hayom! It goes back again.
So the purpose, this the framework is we're marching towards Rosh Hashanah through the koach of kdushas krias haTorah of Nitzavim in order so that what? A bris, a covenant takes place with someone. Back in the day, when you actually when you read parshiyos in Bereishis, you see that the word bris is used between people, right? You have to, kartu brit, kartu brit. Did you ever lichrot brit with someone? You ever had like a like a kritat brit with a-? You ever like, you know, want to mashlim with someone or or want to connect to someone and say, "Hey," I mean you'd probably go to jail if you said this out loud, "You want to do a bris together? Right? Want to go do a bris?" Kritat brit, the establishing of a covenant is a is a is a big inyan, yesh inyan. So now the Rebbe is going to explain to us what that means.
What does it actually mean to make a bris with Hashem?
התוכן דכריתת ברית כפי שרואים בגשמיות אצל שני אוהבים נאמנים שכורתים ברית ביניהם שלא תפסק אהבתם. A bris between people is the establishment of a certain kevius, like you're putting out into the world. We are establishing a kesher between us that my love for you will not end. That's what it is.
That song is really a, you know, I think one of the reasons why that song went so meshuga, my brother and I were just discussing this, one of the reasons why that niggun went so meshuga is because essentially like "my love for you will not end" is what we want to feel from the Ribono shel Olam to us, and it's what we want to be able to say belev shalem back to Hashem, "My love for you will not end." That's the kritat brit is establishing some kind of a a metzius that we are never this is this is never going to end. Our love for each other was never going to end. Well also another connection is that like we say in Rosh Hashanah, היום הרת עולם היום יעמיד במשפט כל יצורי עולם. It's all the creations together.
Hayom, atem nitzavim hayom. Right? It's the exact, right. Where else does it show up? Hayom, big time in the in Rosh Hashanah, Yom Kippur? At the end. At the end!
היום תאמצנו היום תברכנו היום, meaning everything I'm putting into this day, hayom, in the zchus of the krisas bris of kol yitzurei olam, therefore I could say, hayom, since we're in a bris, I could say, tamtzenu, tegadlenu, tevarchenu letova.
Chazak, Matisyahu! So again, התוכן דכריתת ברית כפי שרואים בגשמיות The way we see it in this world, דאצל שני אוהבים נאמנים, two beloved people that love each other, שכרותים ברית ביניהם שלא תפסוק האהבה, דכיון שאהבתם זה לזה היא מצד הטעם, since it seems that the love for each other is because there's a ta'am, there's a reason for it, אם משום שאחד מכיר במעלותיו של השני, או שאוהבו כדי שלהבא יאהבהו ותצלח לו מכך טובה, הרי כאשר רואה בעצמו חסרון מסוים וחושש שמא ירגיש חבירו בדבר, ומתוך כך יגרם רפיון באהבתם, ובפרט כשהחסרון הוא בענינים עיקריים שיכול לגרום לביטול האהבה לגמרי, ואפילו להפך האהבה. Why is there a need for a bris? Because we are the most insecure creatures in the world. We are so insecure. All of us.
All of us. And sometimes you meet like people with a lot of like self-confidence and you can't stand them. What are you so what are you so confident about? Right? What are you so confident about? This inyan of a of of insecurity, security and insecurity, is such a is such a is such a delicate thing for us because the Rebbe is saying, why do we have to make a bris sometimes? Because I'm not sure that if you really find out who the real me is, you'll still love me. And, quite frankly, I'm not sure if I'll still like you if I discover things about you that I didn't know before.
Lo barur li. It's not so clear to me. You know how many workshops are dealing with these inyanim when they're trying to get to the pnimiyus hadvarim? It's all about like admitting that if you really knew me the way that I know me, you wouldn't stand me like I can't stand me. Or you'd be in shock that I could tolerate myself.
Then you'd be bechlal, like the whole parshah is crazy. Ai, so what do I have to do? A bris. What does a bris say? A bris means that even if I find out whatever it is I may find out about you, zeh lo noge'a, zeh lo kashur. It has nothing to do with my but my love, go back to the niggun, but my love for you will not end.
That's a bris. You know, there's there were there were chassidim that that wrote out a ksav on a klaf, bris hiskashrus with the Rebbe. It's not so common, but it's happened before. Where they did a bris hiskashrus with the Rebbe in this world and for the next world.
This stuff has been written written up. It's not devarim betzibbur so much, but these things have been written up, binding themselves to eternal love. That's what a bris really, that that that's what krisas bris really means. It doesn't mean, I hereby swear that I will never wrong you, because no one can say that.
Can say, I could try. But the bris is that even I'll try my best, but even if I don't get, you know, to where I really wish I could be, we have a bris. That's what a kesubah is. That's what a bris nisuin is.
Veha'eitzah lazeh. So what's the eitzah for someone that's not sure if I could, if I'm going to last with my love?
שכאשר אהבתם היא בתקפה, when you do feel the love, עושים ביניהם כריתת ברית שהאהבה תתקיים לעד. When the game is on, stamp it. Like Cliff says, drop a pin.
I was here. Right? How do you drop a pin to remind yourself, we were here, we were in love, this was real? Krisas bris. When you're feeling it and it's strong, korsim bris. Like the the sham in the Selichos, right? In the before the Yud-Gimmel Middos? You learned about that a couple of years ago.
It says, imo sham. Bamakom hazeh. The pin. That pin, yafeh me'od.
Nachon. Nachon. Ki krisas bris, because making a bris with someone, היא למעלה מטעם ודעת. That's, you have to understand.
It's above just when it tastes right, when it feels right, when I understand it. It's binding myself in love when it's beyond me.
היינו שמניחים את השכל על הצד. I'm putting my intellect and my mind on the side, וכורתים ביניהם ברית להתקשרות עצמית ששום דבר שבעולם לא יחליש את האהבה, that nothing in the world can weaken the love, ותהיה לעד ולעולמי עולמים.
Can you imagine living like this? What it it doesn't mean that you're always going to feel the love. But what it means is is that you don't live in this in this fear of of constantly being threatened by, if the truth comes out, then it's over with. Maybe that's like the, I mean this could be a little far-fetched, but I wouldn't I wouldn't put that past you. Like hayom, like today, about the brit, hayom.
Hayom is 61, which is which is both ani and ayin, because ani and ayin are both one and they're together. Like we are the ani, but the idea is to understand that we're rooted in the ayin, we're rooted in Hashem and together we're one, that connection will never be severed. That's how all of us learned it in yeshiva growing up. Right? That's how we That was how, yeah, eighth grade, I think we had it like that.
Gevald. You wrote that one down? Right? I know Reb Ginsburg talks about hayom and ani, so.
וכך גם לגבי אהבה שבין הקדוש ברוך הוא לבין בני ישראל. But what we were speaking about was about how it is between two human beings, two two people.
But the Rebbe is saying it's the same thing between us and the Ribono shel Olam. Bevo Rosh Hashanah, Rosh Hashanah is coming, שאז אהבה היא בתוקף גדול. Rosh Hashanah is coming and love is in the air. Why why is love in the air? Because, like he says, כיון שעומדים לאחר עבודת חודש אלול המסירת החטאים המעלימים על האהבה.
אמן כן יהי רצון for all of us that the work we're doing right now is basically removing that th- those things that are covering over love. Why are sins so bad? The sin itself is not as bad as we think. The aftermath of a sin is what's really bad: ketem, stains; stima, clogging, covering over. That's really the pain.
The pain is not the action. The pain is the aftermath of the action, what it causes. Ai, but chodesh Elul, what am I doing? I'm doing stain removal for a whole month. I'm declogging things, places that got that got clogged.
So what's So if I if I removed all that, what's in the air now? Ahavah. Rosh Hashanah. Ahavah. You're returning to what you missed, right? Like a chet, when we said, you gave the example you're shooting basketball, chet? Chtasi, yeah.
Yeah. Which means that you missed. I missed. So you're doing teshuvah, which is to return to what you missed from.
Nachon. Is the brit, though, based on how you're saying it, is it an unfortunate necessity? No, it's the way Hashem designed the world. It's a good Yeah, it's a No, no, but I I understand his question, meaning, as he's saying, is it a is it a bedi'avad? Is it a bedi'avad or lechatchilah? Bidyuk. To stay safe.
It's interesting. If if I think like that, az ein li, I can't ein li sikui. I can't make it in the I I can't I can't make it in this world. Hashem designed it in the fabric of creation that this is this is supposed to be like this, you know?
ויהי ערב ויהי בוקר.
Like there there are days of the there are moments of erev, there are and then there's days of voker. But it's a good It's a good diyuk, what you're saying. It It's like what we say that Hashem doesn't need more malachim. He has malachim.
If the Bidyuk. And a malach, if he had to do a krisas bris, there's no such thing as a bedi'avad. If it's bedi'avad, it means you lost your job. It's done.
You can't You can't do this. You can't be on the shlichus, cuz you always have to be perfect and ready and just do, right? But Hashem cuz Hashem's decision to give us bechirah chofshit, it's not ours. Mamash. That was the Eibeshter's decision.
What are you going to focus on? Hashem decided. And Hashem doesn't need a brit. He doesn't need the brit. It's It's us.
I mean, Hashem need that. Kivyachol, bileshon bnei adam we use the language ke'ilu it's krisas bris beineinu. Nachon. He wants us to make us feel, of course.
Neither, but he does, cuz because it's a couple's thing. Just like there's no mitzvah—correct me if I'm wrong—for a woman to get married, like there is for a chiyuv like for a man to get married, but we both need to get married, because we need each other. Right, but the only thing, I'm always cautious using the word 'need' by the Ribono shel Olam. Kivyachol.
I'm always I'm always there's ratzon by Hashem. Ratzon there is.
נתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים. Like there's ratzon.
So therefore, it doesn't work perfectly with with a man and woman because a man and woman, even though the mitzvah, it's true the chalos of the mitzvah or the tokef of the mitzvah is on the man, laseis isha, but the need, there's needs in both places. So Hashem makes us feel, so to speak, that he needs this, too, in order to establish a brit, but not not exactly, not exactly. So that's why I'm just making a an inyan of that over there. Uch'dei—bottom paragraph, right? We're right by the bottom? Yeah.
וכדי לעורר את הקדוש ברוך הוא כביכול—wow, Dovid Yehoshua, you set us up! Because now we're saying we're just trying to arouse, so to speak, Hashem, we're trying to awaken Hashem to do what?
להתקשר נשמות ישראל למעלה מטעם ודעת That Hashem shouldn't look at us based on ta'am vada'as. What would that look like if Hashem looked at us על פי טעם ודעת? Toast. Toast. Not pretty.
Okay, not pretty. That's not We're trying to arouse a place of Hashem looking at us lemala mita'am vada'as. Ay, what do I have to do in order to go get to a place with of being with Hashem lemala mita'am vada'as? A bris. Cuz a bris is lemala mita'am vada'as.
A covenant doesn't make logical sense. It makes soulful sense. That's what we're trying to establish with the Ribono shel Olam, a kerisas bris. Harei zeh, so he the Rebbe says, he won't let us off the hook.
How do you do it? Hashem says to us, "It's cute that you want to do it on an individual level, but it was also My decision to put you in this world with other people. You want to make a bris with Me? I'm I'm all for it. I'm all for it. But I set up shop in this way, that in order to be ready to make a bris, אתם נצבים היום כולכם לאחדים כאחד שזו היא התמסרות שלמעלה מטעם ודעת שהרי על פי השכל אין קשר ושייכות בין ראשיכם לשואב מימיך." The same thing.
In the pasuk describing, detailing those that are going to come into a bris, you have rebbes and you have shmendriks. You have nebechs. It's not shayach for the It's shayach if what we're talking about is establishing a bris, cuz it's lemala mita'am vada'as. It's beyond my my understanding of how things work in this world.
Listen, al pi teva, who should be davening together on Rosh Hashanah?
על פי טעם ודעת, what should a minyan be composed of? Huh? The same level. Or, only tzaddikim, all beinonim, or all resha'im. Uniformity. Yeah.
Classified. Or or all avaryanim, which we kind of establish. Okay? We don't really, cuz we say on Yom Kippur we're allowing ourselves to daven with avaryanim. It's always thinking about someone else, right? But על פי טעם ודעת, you should be experiencing Yiddishkeit, davening, learning, rasheichem, a minyan of rasheichem, a minyan of sho'ev meimecha.
Yeah, there there's a there's a sweet thing to that, that's a cute thing, but not when it comes to, like, getting ready for Rosh Hashanah. Cuz he said, the Rebbe says here, על פי השכל אין קשר ושייכות בין ראשיכם לשואב מימיך. Only because of a bris, there's a kesher between rasheichem lesho'ev meimecha. She'al yadah, and by us remembering what the Rebbe said in the beginning, not just tolerating being with people that are completely different with us, but understanding that we are משלים זה את זה, על ידה פועלים שגם הקדוש ברוך הוא יתקשר עם נשמת ישראל באופן שלמעלה מטעם ודעת.
See, our whole inyan of of the Ribono— of us understanding the Yom Hadin is in one main pasuk that happens before tekias shofar: עלה אלוקים בתרועה השם בקול שופר. We start off understanding that Hashem, Alah Elokim—middas ha... din. Alah Elokim bitruah, Yud-Kei-Vav-Kei, Hashem bekol shofar.
What's Yud-Kei-Vav-Kei? Middas harachamim. Middas harachamim is lemala mita'am vada'as. We want it's אל מלך יושב על כסא דין?
כאל מלך יושב על כסא רחמים, מתנהג בחסידות, מוחל לעוונות עמו. These are all leshonos that can be applicable that can be Hashem says, "You're really saying that?" And we're like, "Yeah, we're really saying that." Says Hashem based on the Rebbe, Hashem is saying, "Okay, so if you're saying that, then make sure אתם נצבים היום כולכם לפני ה' אלוקיכם." Rasheichem, all the levels, all the levels.
You know, al pi pshat, like al pi pshat for le'inyaneinu, is that baruch Hashem, we have many different people that we daven with, that we learn with, that we we're together with. It's it's it's obviously normal because we're we're uncomfortable, insecure creatures that are constantly, subconsciously fighting for our own makom in this world, and to feel comfortable, to not to al pi seichel act. And al pi seichel is I need my comfort zone. I need my daled amos to the core, especially on Rosh Hashanah and Yom Kippur.
If there was ever a Now, we're not saying just come in hefker velt, because then you could do a krisas bris, no. Trust the setting. Trust the setting that you choose to be in. Trust it.
Go in it. Make a bris. And like that, the Rebbe is saying, this and and a bris is lemala mita'am vada'as. So Hashem looks at us Parshas Nitzavim, he's saying, okay, you got the memo.
Therefore, this year, the din will be lemala mita'am vada'as, which is what we all want. We all want it to be letova velivracha, chesed. We all want it to be sweet. We all want it to be lifnim mishuras hadin, bifrat uvichlal, for us and for all of Klal Yisrael.
We, we, we don't want the Kadosh Baruch Hu to judge Klal Yisrael based on eichus. You guys don't know what I'm talking about? You will know later today. Post is coming out in a few hours. Lemala mita'am vada'as, above, above logic and reason, b'ezras Hashem.
And like this, we should have the koach to march towards Yom Hadin and know that we, the last week of, of, of, of the year, what were we doing? Removing stains, doing more and more teshuvah pnimis, and now all that's revealed is not something new, it was just covered. It was, and all revealed, and the love will be up in the air, and we can all feel b'emunah shleimah, krisas bris on the level of my love for you will not end, b'simchah uvtuv leivav. Gut Shabbos, everyone.