Rosh Hashanah - What Do We Daven With on Rosh Hashanah - Rabbi Asher Perkesh

00:02 Well, in 5722, many guests from around the world came to the Rebbe for the month of Tishrei, as they did every year. Among them was a group from Eretz Yisroel. This was at the end of 5722, approaching Tishrei 5723. On the night before Erev Rosh Hashanah, there was a farbrengen. The farbrengen was a welcome for the guests. And in general, Erev Rosh Hashanah is the birthday of the Tzemach Tzedek, so it was a day on which the Rebbe would hold a farbrengen. In earlier years, there had been no fixed practice of holding a farbrengen every year, but in honor of welcoming the guests, one was held on the night before Erev Rosh Hashanah. At that farbrengen, among other things that took place, a gift was brought to the Rebbe: a lectern. In Eretz Yisroel there was an institution called the School of Crafts. It was a special school for children from simple Jewish families, children who were being brought closer to Judaism and could not study for a full day. They would study for a few hours and also work at various crafts. They built a lectern there and brought it to the Rebbe as a gift in honor of the arrival of the Tishrei guests. At the farbrengen on the night before Erev Rosh Hashanah, they brought the Rebbe the lectern as a

01:58 gift. The Rebbe said that there was a story connected with this lectern and Rosh Hashanah, and told the story. Once, after Rosh Hashanah, the Alter Rebbe called his son, the Mitteler Rebbe, and asked him, “Berel, what did you daven with on Rosh Hashanah?” The Alter Rebbe used to speak in his familiar singsong way, and that was how he asked him, “What did you daven with?” What does “What did you daven with?” mean? When chassidim davened, they would contemplate. That is, before davening they would study Chassidus and contemplate a G-dly concept, and they would daven the entire davening with that concept in mind. Throughout davening, they would continue to delve into it. That was the main point, the concept through which they connected to G-dliness in davening: through contemplation, through the subject they had studied and pondered deeply. So the Alter Rebbe asked the Mitteler Rebbe, “What did you daven with on Rosh Hashanah?” The Mitteler Rebbe replied that he had davened while contemplating the verse, “And every stature shall bow before You.” It says, “And every stature shall bow before You,” and we say this in Nishmas. The meaning of “And every stature shall bow before You” is that every stature and every spiritual configuration—that is, all the sefiros, the worlds,

03:40 the partzufim, the angels, and so on and so forth, all these things, all the worlds—“every stature shall bow before You.” They all bend low, all nullify themselves, submit, and bow before Hakadosh Boruch Hu in utter self-nullification. This includes even the stature of Adam Kadmon, a very lofty level; in Chassidus and Kabbalah, it is the highest level in the order of hishtalshelus. Even Adam Kadmon, with all its virtues and its extraordinary loftiness, also “bows before You”—it is completely nullified before the greatness of G-dliness. This relates to the theme of Rosh Hashanah, which is connected with this idea. Rosh Hashanah is about building malchus: Jews build up the kingship of Hakadosh Boruch Hu, His rule as “King over the entire world.” Thus, “Every stature shall bow before You”: all the worlds, at every level, are nullified before the revelation of Hakadosh Boruch Hu. The Mitteler Rebbe then asked his father, the Alter Rebbe, “And you, Father, what did you daven with on Rosh Hashanah?” The Alter Rebbe answered, “I davened with the lectern.” And that brought everyone to life: he davened with the lectern! What is going on here? The meaning of “I davened with the lectern” concerns physical existence. After all, the lectern is inanimate. True, a lectern is made of wood, which comes from something that grows, but it is made from it after it has been cut down. As long as the tree is attached to the ground, you cannot make a lectern from it; it is specifically when you cut it down that it loses its power to grow and becomes inanimate.

05:23 Then you make a lectern from it and prepare it so that people can daven and study at it. That is what a lectern is. The lectern points to physicality, to tangible existence, to physical reality. And the point to contemplate is that physicality comes from Hakadosh Boruch Hu Himself, from His very Essence. The Rebbe explained at length: What is the meaning of the story? What is its deeper point? What was the exchange between the Mitteler Rebbe and the Alter Rebbe? The Mitteler Rebbe contemplated matters connected with the order of hishtalshelus—with worlds, sefiros, and spiritual levels: “And every stature shall bow before You.” “Stature” refers to the stature associated with the Exodus from Egypt, to the stature formed by all the levels found throughout the worlds. And of them we say, “And every stature shall bow before You”: there are higher levels and lower levels, but they are all levels, configurations of sefiros. We say that all the sefiros and all the levels fall before Him; all those levels are as nothing compared with Hakadosh Boruch Hu Himself, and are nullified. The Alter Rebbe’s innovation was specifically to remain with tangible physical existence, with a physical object, with the inanimate. Specifically not with spiritual levels. The inanimate is not a spiritual level.

06:52 It is not a configuration, not a virtue; it is nothing more than something truly inanimate. This is tangible physical existence. Physicality is the reality of the world. And this was his point, the idea one needs to contemplate: that specifically in tangible physical existence, in the truly inanimate, there is the Master of the Universe, Who brings physical reality into being, gives it life, and sustains it at every moment. This is one of the things the Alter Rebbe brought about, revealed, and explained in Tanya and in Chassidus in a number of places: he explains that His Essence and Being, Whose existence derives from Himself—the Master of the Universe—He alone has the power and ability to create something from absolute nothingness. When we contemplate tangible physical existence and say that its existence comes from nothingness—yes, this tangible physical existence that comes from nothingness, and that feels as though its existence derives from itself, comes from Hakadosh Boruch Hu Himself. This is the deepest aspect of the unity of Hashem, revealed by the Baal Shem Tov. The Baal Shem Tov revealed the concept of the unity of Hashem: He is the truth. In tangible physical existence, in the reality of the worlds, what is actually there? The truth, the reality of tangible physical existence, is the Master of the Universe, Who brings it into being, gives it life, and sustains it at every moment. And this is the avodah of Rosh Hashanah. We also see that in the avodah of Rosh Hashanah, as appears a number of times, and particularly on Shemini Atzeres, the prayer of Rosh

08:21 Hashanah is, as we say: “Our G-d and G-d of our fathers, reign over the entire world in Your glory.” We ask that Hakadosh Boruch Hu be King. That is the central point of the Rosh Hashanah prayer: we draw down Hakadosh Boruch Hu and ask Him to be King—“Reign over the entire world in Your glory.” The prayer continues: “And every work shall know that You made it, and every creature shall understand that You formed it, and all that has breath in its nostrils shall declare: Hashem, the G-d of Israel, is King, and His kingship rules over all.” In other words, what we ask for on Rosh Hashanah is the revelation of the kingship of Hakadosh Boruch Hu. And in what way do we ask that Hakadosh Boruch Hu be King? We ask for it in the form of “And every work shall know that You made it.” This physical “work”—what does “work” mean? Chassidus cites the writings of the Arizal, which explain that the three phrases in this passage of the prayer—“And every work shall know that You made it, and every creature shall understand that You formed it, and all that has breath in its nostrils shall declare”—correspond to the three worlds of Beriah, Yetzirah, and Asiyah. We begin with the lowest, “work”; “work” means the lowest form of existence, tangible physical existence. As it exists in this physical world, we ask that “every work shall know”—that in the physical reality of this physical world it be recognized “that You made it.” All of reality comes from the influence of Hakadosh Boruch Hu Himself, Who brings tangible physical existence into being. And then, “every creature shall understand.”

09:54 That refers to the world of Yetzirah. And then, “all that has breath in its nostrils shall declare,” which refers to the world of Beriah. These are the three worlds of created beings. In all these worlds of created beings—in Beriah, Yetzirah, and Asiyah, down to physical Asiyah—it is specifically there that the truth should be recognized: “He alone exists, and there is none besides Him.” This is the true meaning of building malchus on Rosh Hashanah. As is well known and discussed in Chassidus, the central theme of Rosh Hashanah is building malchus. That is, on Rosh Hashanah a Jew davens and asks for—and brings about—the kingship of Hakadosh Boruch Hu over all creation, over the entire world. On this, Pirkei DeRabbi Eliezer says: What was the first Rosh Hashanah? Where did the whole idea of Rosh Hashanah come from? It came from the first Rosh Hashanah, in the time of Adam Harishon. As the Midrash says here, on the day man was created—for Rosh Hashanah is the sixth day of Creation, the day man was created—when Adam Harishon appeared, on that sixth day, 1 Tishrei, the Midrash says that all the created beings came to bow before him. They thought he was G-d. That is what they thought. They came to bow to him. Adam Harishon said to them, “Come, let us bow and bend low; let us kneel before Hashem, our Maker.”

11:21 Come, let us bow before Hashem. And then they crowned Hashem King over the entire world. That was the coronation on the first Rosh Hashanah. From there came the theme of Rosh Hashanah in every subsequent year. When Rosh Hashanah arrives, Jews crown Hashem King over all of Israel, and then King over the entire world. They crown Hashem over the world. This coronation is the central point of our service on every Rosh Hashanah. And this is what is said in the Alter Rebbe’s works: When we crown Hashem, the intention is not that He should be King as He was before. Hashem was King before as well. But His kingship as it was before was a form of kingship, [unclear], yet it was not revealed in the world. [unclear] And indeed, on Rosh Hashanah, when we pray for the acceptance of His kingship and [unclear], Hashem truly is [unclear] King of the world, but [unclear]. And that is the time of [unclear] kingship. At that time [unclear] “Hashem will be King over all the earth; on that day Hashem will be one and His name one.” Kingship in its ultimate perfection. And what does that mean? In the Geulah, in the physical world of action, in the reality of the world: “Every created thing will know that You created it, and every formed being will understand that You formed it.”

12:56 “And all who have the breath of life in their nostrils will say: Hashem, the G-d of Israel, is King, and His kingship rules over all.” That kingship will be revealed at the time of the Geulah, when Moshiach comes. A story is brought in works of Chassidus [unclear], with a wonderful interpretation: At the time of [unclear] Rosh Hashanah, he quotes the verse, “Why has the son of Yishai not come to the meal, either yesterday or today?” The verse was said concerning King Shaul, when [unclear] it was Rosh Chodesh, “Tomorrow is Rosh Chodesh,” [unclear]. King Shaul asks, “Why has the son of Yishai not come to the meal, either yesterday or today?” That was the episode with David [unclear]. And he gives it an inner interpretation: “Why has the son of Yishai not come?” On Rosh Hashanah, when we pray [unclear], we should pray that the son of Yishai come already. [unclear] We pray for great abundance and for [unclear]. But that is the ultimate perfection. “Why has the son of Yishai not come? Because, both yesterday and today, it was to the meal.” Because [unclear] prayer for bread. We pray for bread, but we need to pray for the complete Geulah, and especially for the matter of [unclear] kingship. And if we pray on Rosh Hashanah [unclear], the Geulah, the kingship, [unclear] in its ultimate perfection. The kingship [unclear]—kingship belongs to Hashem. And that will be in the Geulah, in this world, in the physical world of action, in this world [unclear]. And [unclear] “Sound the shofar on the new moon, at the time appointed for our festival.” “Sound the shofar on the new moon, at the time appointed for our festival.” On Rosh Hashanah [unclear], the festival on which the moon is concealed.

15:00 On Rosh Hashanah we say, “Sound the shofar on the new moon, at the time appointed for our festival.” There was a practice with the Rebbe: On Rosh Hashanah there was a farbrengen. Toward the end of the day on Rosh Hashanah, after Minchah and before sunset, they would wash for a meal, and a farbrengen would follow. The Rebbe would deliver a maamar of Chassidus. It was a special maamar for the conclusion of the entire year. In that maamar, the Rebbe would repeat teachings in the names of our Rebbeim—from the Baal Shem Tov, the Maggid, and all our Rebbeim: the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, the Frierdiker Rebbe, and the Rebbe. That was the practice. Incidentally, this meant that the farbrengen continued into the night. As is known, there was a tradition from the Rebbe Rashab. He said that they would begin the Rosh Hashanah maamar before sunset and continue into the night, to connect the forty-eight hours of Rosh Hashanah with the days of the year, so that its light would shine throughout the entire year. That was the intention. I do not know how it was with the Rebbe. The Rebbe delivered the maamar “Tiku Bachodesh Shofar.” I want to share a point or two from that maamar that relate to what we have been discussing. First, when the Rebbe

16:51 spoke about this interpretation from the teachings of the Baal Shem Tov on the verse “Sound the shofar on the new moon, at the time appointed for our festival,” he cited a question the Baal Shem Tov asks: The verse says, “Sound on the new moon a shofar,” but its wording seems out of grammatical order. Seemingly, it should have said, “Sound a shofar on the new moon”: blow the shofar. In other words, “Sound a shofar”—when should it be sounded? On the new moon. Why does it say, “Sound on the new moon a shofar”? That is the Baal Shem Tov’s question. And the holy Baal Shem Tov explained that the verse means “Sound on the new moon”: A person should see to it that he is always firmly placed in “chodesh.” He must put himself into it, invest himself in it, as we say, establish himself in “chodesh”—in a state of renewal. He must constantly renew himself through good deeds. A Jew must put himself in a state in which his service of Hashem is renewed; he must always bring new life to his good deeds, so that it does not become a fixed routine, G-d forbid. His service of Hashem must not be a fixed routine. In other words, the Baal Shem Tov says that the verse gives us guidance in serving Hashem: A Jew must always place himself in a state of renewal, not remain stuck in a fixed routine. That means that sometimes, in serving Hashem, a person reaches a point where even while he serves Hashem—he really does serve Hashem, he studies, he prays,

18:30 he performs mitzvos every single day—it has become a fixed routine for him, or in the well-known words, “a commandment performed by rote.” That is how the verse puts it. He does perform mitzvos; he does serve Hashem. But how does he serve Hashem? By rote. It has become, quite literally, a fixed routine for him. Sunday, Monday, and Tuesday—the same thing; every day is the same, without vitality, without feeling, and without renewal. The holy Baal Shem Tov says that this is not the right way. It is not that he is failing to serve Hashem; rather, a Jew needs to serve Hashem in the manner of “sound on the new moon.” He needs to put himself into a state of “chodesh,” meaning renewal, so that his service is renewed. For what do we know? The difference between a miracle and nature is that when something happens once, for the first time, we call it a miracle. When it becomes routine, a fixed pattern, we call it nature. Because in truth, everything is a miracle. What does this teach us? In serving Hashem, a Jew must perform his service in a way that does not become second nature to him. Instead, each time he should feel as though his service is new, as though he is only now beginning to serve Hashem for the first time—with renewed energy. The Rebbe explained how we can reach this approach to serving Hashem: through another teaching of the Baal Shem Tov,

19:57 as explained at length in Tanya, in Shaar Hayichud Vehaemunah. This is one of the foundations of the Baal Shem Tov’s teachings, which the Baal Shem Tov revealed and the Alter Rebbe elaborated upon in Shaar Hayichud Vehaemunah. “The Baal Shem Tov explained”—the Baal Shem Tov revealed it, in the familiar wording, “The Baal Shem Tov explained.” The Rebbe explained that he spread it, laid it out, and clarified it. And the idea is this: The Baal Shem Tov explained the verse, “Forever, Hashem, Your word stands firm in the heavens”: Hashem’s words stand firm in the heavens at every moment. The worlds do not exist merely because Hashem created the world once, during the six days of Creation, and then ceased to sustain it. Rather, at every moment, “Forever, Hashem, Your word”—the letters stand firm in the heavens, bringing all of creation into being, giving it life, and sustaining it anew at every moment, something from nothing. If Hashem’s word were to cease bringing existence into being for even one moment, the world would become absolute nothingness. When one reflects on the fact that Hashem’s word gives life to, brings into being, and sustains every created being at every moment—every detail of the inanimate, the plant, the animal, and the human realms—and that it is invested within all the heavens, and that Hashem’s word enters every created being at every moment and brings it into being anew, that contemplation will bring renewal into one’s service. There will be constant, enduring renewal in one’s service—not, G-d forbid, a fixed routine. And then the Baal Shem Tov continues with the verse, that this is

21:26 The meaning continues in the verse: “Sound the shofar at the new moon.” Renewal comes through the avodah of sounding the shofar. The verse continues: “For it is a statute for Israel, a judgment for the G-d of Yaakov.” The Baal Shem Tov explains “For it is a statute for Israel, a judgment for the G-d of Yaakov” as follows: because it has become “a statute for Israel”—the opposite of renewal, meaning a fixed routine—it is precisely this that is subject to “judgment for the G-d of Yaakov.” The judgment of Rosh Hashanah concerns serving Hashem in the manner of “a commandment of men learned by rote,” as a matter of routine. Instead, it must be done with renewal. The Alter Rebbe adds to this, and the Rebbe explains in the maamar on “Sound the shofar at the new moon” in Likkutei Torah why we need the sounding of the shofar, even though this is the avodah of the entire year. Why do we need the shofar? The Alter Rebbe explains that Rosh Hashanah is a time of renewal in all the worlds. That is what Rosh Hashanah is about. As the Alter Rebbe explains, why is it called “Rosh Hashanah,” the head of the year, rather than “the beginning of the year”? Because at that time life-force is drawn down. Just as the head contains the life-force of the entire body, and the whole body receives life from the head, so too on Rosh Hashanah a renewed life-force is drawn down, a new life-force that is a new light. The Alter Rebbe says this as well in Igeres Hakodesh, section 14, that on every

22:55 Rosh Hashanah a new light is drawn down, a light unlike any that has ever existed before. A new light that has never existed before. And that new light is drawn down through the avodah of Rosh Hashanah, particularly through sounding the shofar. So we can understand the verse here, “Sound the shofar at the new moon”: through the renewal of the shofar, through the avodah of sounding the shofar, we draw down a new light in all the worlds. And every person needs to connect—“sound”—to that renewal. Since a new light is being drawn down, every Jew needs to put himself into it, to immerse and invest himself in this renewal, and contemplate what the Baal Shem Tov revealed about the renewal of creation at every moment. Through this, contemplation will ensure that serving Hashem does not become a fixed routine, G-d forbid, but is done with renewal, with new developments in one’s service of Hashem at every moment. And this is the avodah connected with [unclear]. We contemplate and look at the world, and [unclear] contemplate it in light of the Baal Shem Tov’s teaching that all of creation, even physical existence, is created something from nothing. It is therefore brought into being at every moment by Hakadosh Boruch Hu. That gives a Jew the strength and the connection to live with such renewal, with this renewed life-force. And later in the maamar—yes, this is the second point that—

24:24 we will continue with later in the maamar. The Rebbe spoke then at great length about each of our Rebbeim in particular. He cited Torah Or of the Alter Rebbe and the words of our Rebbeim on a number of aspects of this subject. He spoke about what Chassidus explains: that Rosh Hashanah is the time for building Malchus, the Divine kingship. Part of building Malchus is that two things are required: removing all concealments and obstructions, removing everything that hides it—that is one aspect. On Rosh Hashanah, a Jew must work to remove the things that conceal and obstruct, the things that prevent Hakadosh Boruch Hu’s kingship from being revealed in the world. At the same time, accepting His kingship must be done willingly, with kabbolas ol. Yes, there must be willingness and delight in accepting the yoke of Heaven: a Jew must accept that yoke willingly and with delight. And in the midst of this, suddenly, as the Rebbe was saying the maamar—there was a large crowd on Rosh Hashanah. People came to the Rebbe from all over the world, and there was a great deal of crowding, as would often happen. There was twice the crush—yes, it was very crowded. One of the people there fainted. In the middle of the maamar, someone who had fainted had to be taken out. And the Rebbe stopped

25:54 in the middle, and they waited for the person to be taken out and for things to settle down. It took a few minutes. The Rebbe paused in the middle of the maamar, at precisely the point where he was discussing the need to remove concealments and obstructions in order to build Malchus. When it became quiet again, the Rebbe said that removing concealments and obstructions also includes removing those that interfere with a Jew’s physical health. For a Jew must have a complete recovery, [unclear], and a healthy, whole body. The Rebbe said this within the maamar, and then went straight back to explaining the subject he had been discussing. And more than that: there was something remarkable about the edited maamar as well. The Rebbe edited the maamar immediately after Rosh Hashanah, contrary to the usual practice. Usually, [unclear] immediately after Rosh Hashanah. The Rebbe edited the maamar, and an edited version was published. And in this very edited maamar, when you look at the Rosh Hashanah 5747 maamar, you can see that it explicitly says this also includes [unclear] of physical health. Yes, that there should be healing—[unclear]—a speedy and complete recovery, and so on. Reading the maamar, you do not understand how that fits in there, but that was

27:24 what happened. And two remarkable things became clear. First, it was Rosh Hashanah, in the middle of a maamar, and it is well known that Reb Hillel of Paritch said that when the Rebbe delivers a maamar of Chassidus, the Shechinah speaks from his throat, and so on—the tremendous G-dliness of delivering a maamar. Yet the Rebbe included these words in it; that is not an ordinary thing. Especially on Rosh Hashanah, and especially since, as is known, every word is carefully reviewed, as mentioned in the sichos. But when a Jew needed a complete recovery, the Rebbe included it in the maamar. And not only did he include it in the maamar—the words were printed there and remained in the edited version. That is the wording of the maamar. This is also connected to another maamar the Rebbe said on a different Rosh Hashanah, a maamar that was certainly in his mind: the maamar of Erev Rosh Hashanah 5742. As we said earlier, the Rebbe’s practice, particularly in the later years, was to deliver a maamar of Chassidus and hold a farbrengen every Erev Rosh Hashanah, especially because it is also the birthday of the Tzemach Tzedek. On Erev Rosh Hashanah 5742, he delivered the maamar “Zeh Hayom Techilas Maasecha.” In that maamar, the Rebbe spoke [unclear] about the concept of [unclear].

28:39 You made him. The avodah of Rosh Hashanah is to accept the kingship of Hakadosh Boruch Hu and reveal His kingship throughout the world. The Rebbe spoke then about how this reaches the actual physical body—the revelation of His kingship in the body itself. That is why, for the mitzvah of sounding the shofar, a human voice alone, a simple sound coming from a person, is not enough. The sound must pass through an animal’s horn, and the horn must be detached. That is [unclear], and with it we sound the shofar. The Rebbe said then that this aspect of serving Hashem concerns the actual physical body, the human body. After all, the human being was created on Rosh Hashanah: his body was “dust from the earth,” and at the same time, “He breathed into his nostrils the breath of life.” These two aspects came together on Rosh Hashanah. The body is, after all, the human body, and the avodah of Rosh Hashanah is to draw down and reveal in the human body itself the kingship of Hakadosh Boruch Hu, which has its source in the Essence and Being of the Infinite One, blessed be He. The Rebbe said in the maamar—as he stated it, and as it appears for Erev Rosh Hashanah—that it is well known what chassidim relate concerning Erev Rosh Hashanah: the Alter Rebbe once said, “One must know how to appreciate just how precious a Jew’s body is to Hashem.”

29:58 And this is interesting: the saying appears in Hayom Yom for Erev Rosh Hashanah. Its source is a letter of the Frierdiker Rebbe. The letter does not say that it was on Rosh Hashanah, but on Erev Rosh Hashanah. It is a letter of the Frierdiker Rebbe, and the Rebbe included these words in Hayom Yom for Erev Rosh Hashanah. The Rebbe said in the maamar that the saying is connected to Erev Rosh Hashanah and was said in connection with it: “One must know how to appreciate just how precious a Jew’s body is to Hashem.” The emphasis is on the word “precious,” on the preciousness of the body, which is connected with delight. And the delight in Hakadosh Boruch Hu’s kingship—Hakadosh Boruch Hu’s greatest delight—is in a Jew’s body, and must be revealed in a Jew’s body. Not only [unclear] in the body, but it must be revealed in a Jew’s body. And as is well known, the Rebbe Maharash once said, concerning the preciousness of a Jew’s body, that the entire Torah and mitzvos were given for the sake of the body. So when Rosh Hashanah arrives, the time of which it says, “Sound the shofar at the new moon, at the appointed time for our festival,” the avodah of the Jewish people is to crown the King: we crown Hakadosh Boruch Hu as King over Israel and King over the entire world. And the request is that the crowning of the King become a reality, as it will be in the future: that Moshiach be revealed, and that the crowning of the King reach its ultimate perfection.

31:24 This will be in the time to come, when “sovereignty will be Hashem’s,” and it will become clear that Hakadosh Boruch Hu is King over the entire world. Then “every creation will know that You created it”: the world, the physical world, the physical body and the physical mitzvos will see and feel that “there is no G-d besides You.” And the work required of us, of the Jewish people, is to have kabbolas ol: “They willingly accepted it upon themselves.” And as it says there, “Sound the shofar at the new moon”: there must be this sounding of the shofar at the new moon, together with the effort to work out how [unclear] at every moment of the month. And this brings [unclear] to the entire month. We begin today, and this will be [unclear] today, from Rosh Hashanah, throughout the month, and through the month [unclear] in the world; but it needs to be revealed before our physical eyes. Today, and especially today in the year of Hakhel, is the time [unclear]. Yes, and he connects this to the verse in Parshas Vayeilech. This is what we are learning today in the weekly parsha: by Divine providence, on Rosh Hashanah we are learning the parsha of Hakhel. It needs to be revealed before our physical eyes, and that is how it must be. And the verse must be fulfilled: “Behold, I am bringing them from the land of the north, and I will gather them from the ends of the earth; among them are the blind and the lame, pregnant women and women in labor together—a great congregation will return here.”

33:05 May it be so for each and every person. May it be [unclear] chassidic and [unclear], from Rosh Hashanah [unclear] throughout the month. This should be a day, a blessed day, a day of the true and complete Geulah through our righteous Moshiach, immediately, amen.