Changing the Tone of Selichot after October 7th, by Rav Moshe Taragin
This shiur was delivered before selichot Motzaei Shabbat Nitzavim-Vayelekh, in Congregation Rinat Yisrael, 2024 (Teaneck, NJ)
KMTT - the Torah Podcast
Changing the Tone of Selichot after October 7th
The Mahal is between the Ramban and the Rambhan where the Tfilas der Isid are a Bhanan. The Ramban of course, the Al-Brahl-Brahl-Brahl-Brahl-Nash-Aqam, Aizu-Hib-Oda, Sheba-Layv, Havi-Omar Zoot-Fila. The Rambhan is all Mitzvah for Tfilah. It's so obvious, it's so intuitive. Eshbok-Lafan of Sih-e-Sarah, Sila-Fan-A-Vagir, it's so obvious that a person wants to stand in front of Akharsh-Brahl-Bishaw-Ekh-Libbo that it supersedes in Mitzvah. And sharing experiences which are too seminal to be in Mitzvah. The Ramban, Cointe-Amin-Choslinoch, believes that Tufa isn't a Mitzvah. It doesn't make it less, it doesn't diminish its importance, it centralizes Tufa. Lula is a Mitzvah, Shat is a Mitzvah, Mas is a Mitzvah. Tufa is an expression of our Bhi-Rahavshas, an attempt to reformulate and reconstitute ourselves. It's too large and too panoramic to be condensed into a Mitzvah. For the Ramban, Tfilah is so seminal and so obvious that it can't be streamlined into a Mitzvah. Of course, the Ramban feels that the Aest-Sarah and all living through an Aest-Sarah base on the sakkimin-Bhal-Oshah, let's sayr, let's sayr, let's sayr, Sfam, that even though the Ramban feels there is no Mitzvah in general during an Aest-Sarah, there's a specific Mitzvah to be a Mitzvah. But the Ramban, the Ramban, whether there is a Mitzvah in Natarra, there's no Mitzvah in Natarra, the Nusrah Tfilah is clearly human-powered, human-authored. Nusrah Tfilah is an imposing words into a human tongue. The Nusrah Tfilah delivered and empowered us with freedom of choice in our hearts and freedom of speech in our tongue. Nusrah Tfilah may be a Mitzvah and dictated, 'Le aveda bachalabram, the Ramban Islam doesn't determine what texts we say and what texts we don't say. It's very personal, it's why Hazal didn't just base Tfilah and Corbanos, but based on Abos. Abos were human being, different stages of life, different moments in which they dove in, different forms of davening. So even if Tfilah is their rights, then none of the texts of Tfilah are predetermined or dictated from above, except for one. It's Ffilah will say tonight, 'Amerbiyachanan, mayavar Hashem al-Pannabhayyikra, simple shadiz, mayavar Hashem al-Pannabh, Kama, who was born and appeared to Mosherabhayno, Kama, Vayyikra, Mosherabhayno, recited the Yidghimomidos that he had been taught by their bonus al-Olam. But Hazal say, 'Amerbiyachanan, the Ammarbiyachanan, mayavar Hashem al-Pannabhayyikra, hashem al-Pannabhayyikra. It's such an audacious statement that it can border on heresy, and if it wouldn't be latent in the text, it would be blasphemous to say it. But the Torah encourages this reading. Malamah, Chinissate, Fatah, Farakar, Shabar, Kishliach, Sibor, Viyamru, Kalls, Mann, Shiyub, itzaris, Imrulafana, I can say there as that. This is the only tfilah, the only text that came from the mouth of the Rabonashilim, whose words were crafted from above, and didn't emerge from the human heart based on Sukhim and Tanach. "Akerashparachu wa Vayyavar Hashem al-Pannabhayyikra." Akerashparachu wa Sqare, Hashem al-Shhem, Hashem did he just instruct Mosherabhayno, he also davened, he also modeled it. What is akerashparachu davening for? We know what we're davening for. We have so much on our plate. What is her bonus on davening for? Chinissate, pekarachparachu, Kishliach, Sibor. So part of it is in Martin Barachos. Ekarachparachu is davening. Kishay, and she should be kovesh, rachamim, itz casa. We'll say this in mid-to-shhem on Thursday. Ekim, shakavash, ava vivinu, sarahmabhib banyaridavarachu, siborachu, tzarkain, tzakavosh, kazra meyalaino, veyagolirachamirachamirachamiracha. Sadly this year we experienced 12 hours of kaz. 12 hours of Hashem al-Pannam. There's a reason for it. Akerashparachu saur, suffering. Akerashparachu saor behiri, and saor kvaraza, and saor. What happened to our people? But for some reason, bekarachparachu delivered kaz rather than rachamim. Reisekarachparachu to be kovesh, racham, kovesh casa. Bekarachparachu davens for something else. Bekarachu davens at the srinah should augment in this world. Melokalar, tzkavodah, shamayimushmah, shamayim, lekakaluka, lekakaluka. The heavens, the universe, can't contain the presence of akerashparachu. But on this earth, on this terrain, in this world, his presence is a function of his people. Kihanuramacha, veyagolikino. Kihanurbanacha, veyagolikino. And on October 7th, the presence of akerashparachu received it. Any attack on Amisu, any attack on a Jew is akylalishm. They can't scale the heavens, so they fight a proxy war with his people beneath. But an attack upon the Jewish people in their homeland, that's akylalishm far beyond an attack on a Jew somewhere else. And an attack on a Jew in his homeland, on a Jewish people in his homeland and their homeland, when the day we celebrate being selected ata vechartanumikalhamun, we celebrate Encina Satara and Talma Tara. It was an attack on Tara, an attack on akerashparachu. And of course, if the attack took place, not just in Erich Israel, and once in Hasthara, but on Shabbos, Kodesh, O. C. B. N. Y. Y. Israel, the day that one people in this world affirm akerashparachu as the creator was not just an attack on our people, in our cities, in our soldiers, or as an attack upon akerashparachu. So many people here in this room, just looking around, directly or indirectly, learned from Mirvami Tal, that Hashem's presence in this world is a function of the condition of the Jewish people. And as our condition rises, Hashem's presence augments. And as our condition dips and diminishes Hashem's presence declines. And that rise and fall of the Jewish people isn't just marked in how much Tara is learned and how many tilas are offered, but it's marked on how the Jewish people are fairing. How is their state? How is our security? How is our economy? How is our society? How are our people? So many of us remember of Amital relating how he davened in a dark dungeon in the end of the Holocaust with few mahzarin and dim light streaming through the cracks in the wall. And the hazzan who was davening by hearts that of Ahrein, Tain, Kavarach, Amlea, Amlea, Tihinla, L'Reach, Abbe-Sikvatova, the Darshach, people started snaring and laughing and crying after five years of being hounded and persecuted and murdered, Hain, Tain, Kavarach, Amlea, Amlea, Little did they know that over the next seven years the Kavarach, the Jewish people would spiral, would spike and with the Kavarach, the Kavarach, the Kavarach, the Kavarach, Barhu. But 11 months ago that Kavarach was assaulted. But it's not just that Hashem's presence was assaulted because there's people in their homeland on Simkastara. But because the Yud Gimomidos that we are about to read hundreds of times, close to a hundred times over the next couple of weeks, they're not just a Tfilah, they're a proclamation. Avra Mavino was the first to discover. Not just that there was a one God because humanity couldn't imagine a one God given all the diversity and the dichotomy of this world. He also discovered a moral spirit. Avra did not detect a Krakash Barhu through science. He didn't see cold sterile physics at play. Our world is in a Goldilocks zone. A few kilometers closer to the sun, we incinerate. A few kilometers further from the sun, we freeze. Same physics would obtain. He detected a Bira Dolekis, a palace of light and a palace of life. He detected a delicately balanced world to support life and human welfare. And he craved to understand the moral architect of this world. And he craved to be an agent of moral welfare. His role as a bahlkasad wasn't distinct from his role as a philosopher. He didn't wear two hats. He understood makhal ke alchayim, makhasad, makhayim asin, bahrachamimrabim. And he wanted to be a schleach. Harvard schleachammakhal makhal makhasad, makhasad and rachamim. For thousands of years, we read bracious in schmodes. We read bracious in nakh and it takes us two weeks. Bracious in nakh represent 2,000 years of human history. For 2,000 years, close to a third of human history, people imagined that gods were grotesque monsters in heaven with fangs and teeth who toyed with human playthings for sport. Because all they saw were destruction and dispersion and anger and floods and they assumed gods were angry. If gods are angry in random and gods are arbitrary and vengeful, then I have no accountability. I live, we live, accountable to a moral one god. And if I don't act in his spirit, I have to account for it. But when gods are angry, the human beings are free to unleash their violence and their savagery. And Avram was first to discover a melecharachamim, a melechyoshi of achise rachamim. He introduced that to the human consciousness and he changed religious consciousness and human experience for eternity. Because the notion of a just-in-kind Akodesh barco is the foundation of progress. I said once this world to advance, I said, desires human welfare, technology and development and advance are driven by religious impulse. Akodesh barco wants the world to advance. And that was Avram's discovery and that was Akodesh barco's lesson to Moshe Rabena on that quiet mountain when he iterated the 13 meters arachamim, Hashem Kaelrachamahanun. That message has been vandalized over the past year. People who speak in the name of religion, who look like they're religious, but who tarnish the image of a melecharachamim. They speak of angry god and vengeful gods. There are pastates in their heretics because they speak of a god who doesn't exist and denying the ways of Akodesh barco is tantamount to denying his presence. Their impostors masquerading as religious people because they have warped and distorted the discovery of Avramavino and they have warped and distorted the yudgimomidos that Moshe Rabena who heard from the Rabona Shalom himself, which we will be reciting over the next two and a half weeks. And every yudgimomidos that you recite with kavana restores Hashem's presence to this world. The ideological battlefield is not limited to Azah. That's where the military battle is unfolding in Azan and Lebanon, but there are deeper layers to this battle and it's over the presence of Kuchabrihu in this world and to restore and preserve the authentic image of Akodesh barco. And when we recite Yudgimomidos, Hashem, Kaelrachom, the Hanun, we are literally defending Kuchabrihu in a world from which his image. You ask 10 modern people, what do you associate religion with? And we'll say death and murder and bloodshed and savagery. And that is not the face of Akodesh barco. I'll use a word. Before I use the word, I'll apologize for using the word. And before I apologize for using the word, I'll tell you a story. A couple weeks ago, I was speaking to a very distinguished Muhammad. And he told me the following, he was talking about someone who read something out of context and he changed the meaning. And this person said, talking about someone else, that person raped the original idea of its meaning. I said, stop. After October 7th, your vocabulary has to change. Do not use that word unless you are referring to people who actually endured that nightmare of losing their dignity. And in many cases, in life and in death. You owe it to the victims of October 7th, not to use that word metaphorically. Wait a couple years. That word refers to such horror and such atrocities that basic mental type and basic sympathy for our people means you do not use that word. The vocabulary has to change after October 7th, just like it should be obvious to anyone before October 7th, that I'm sure was obvious to everyone in this room before October 7th, but evidently it wasn't obvious to everyone. And it should be obvious after October 7th that any Jew, and I mean any Jew who uses the term Nazi about another Jew, has exhibited such a betrayal of Jewish history, such a myopia of Jewish identity, that mouth and each field of that mouth, others, is torn apart in Shama'i, Mr. Ramen says, Torah on us all be fun of it. Any Torah that comes from that mouth is toxic. It's Torah Shalnavela to call another Jew, especially after October 7th. So I'm going to apologize for using this word, but I wanted to be clear. Islamic fundamentalism, our enemies, are hijacking the image of a Kurdish barcode from this world. It's a poor word to use because as we speak in, we see there of our Hashem in an air-conditioned, comfortable-based matters and makes a kinesis. There are 101 people who are still languishing in oxygenless, airless tunnels, and we've seen the pictures and who can unsee the pictures after we've seen them. Who can imagine? I don't know how I'm going to dive into this here in Russia, thinking about people who are barely breathing and barely seeing light, and not for a day or two, but for a year. So when you recite, you'd give them meters via bara, Shama, Pana, Vaikra, in 2000 and 24, era of Russia, Shama, Tafshin, Pehe, it has to resonate differently. We're not just affirming the lessons of Arava Mavino and Moshe Rabinu, the lessons of Arava Mavino and Moshe Rabinu are under siege. They're being contaminated, they're being perverted, and by Arts Fils, each person brings a Kurdish barcode to this world and reaffirms that moment that Moshe stood, alone, Benicra satsure, and a Kurdish barcode him. Tonight, Sleehas, as we now refer to colloquially, is Le Shmuel Arena Viela Tvila, because that's the pizmo. For example, sometimes the word "rena" captures the joy in the euphoria, pizco haremrena. We've all felt the "rena" this weekend and continue to feel the "rena", but a "vowed" was the "rena". We hope that we celebrate with our hostages and celebrate their return. Aas y malays kocpino illschanina "rena", we dream that one day, our redemption will be so invigorating that we'll celebrate in a manner that transcends Tvila. So sometimes, "rena" captures joy in euphoria that Tvila can't. Sometimes it captures collectivism that Tvila can't. There's an energy that davening together. The next couple weeks, there'll be energy in this room and in all the rooms that you'll be, that can't be simulated individually. You'll stand together in Tvila, you'll stand together with Anmi Sural in front of Akarish Barjo. The Gomari says in Brakhos, Le Shmuel Arena Viela Tvila, quoting Shlama Mela. Be makomrena, shamtahet tvila. Your Tvila should ideally be situated in a basicnesses, be makomrena. So when a group of Jews gather to daven together, it's not just Tvila, it's rina. Be makomrena. So there's a poetry to rina. There's a joy to rina. But then there's a third type of rina. Not the rina of joy, uvazia and burina, oceanana, rina, pizruhar and rina. And not the rina of collectivism and communal experience. Be makomrena, be makomrena, shamtahet tvila. But David amelas rina. Spila is uvid. Vio salba amelas rila. David is alone, stuck in a dark tunnel, helpless and hopeless, hiding from his enemy. Masquila David, Vio salba amelas rila. Koleel Hashemizak, Koleel Hashemiz Khanan. He's desperate and destitute. He's helpless. Misa taifu alayruche. Habej yaminer ae veily makir. No one to aid him. He stands alone, facing uncertainty. Avadma knows me many, indorational, and afshih. Za'akti e lecha Hashem, amarti a tama sih. Kolee beret. Sahayim. I cry out, I've got a sparkle from the depths of that darkness, because he's the only address. Hakshiva al rina sih. Kidalo sih miyod. Hakshiva al rina sih. David amelas is unhappy. He's stuck in a cave. David amelas is in standing next to anyone. There's no rina sihil tvila. He's alone. In manos. When a person faces the helplessness of being alone, recognition of the fragility of the human condition. And as much as we empower ourselves to author solutions, faces the reality of helplessness, that tvila becomes a rina. That tvila achieves an elegance, a pristine, visceral tvila that transcends the sound of the shofar. The primordial cry of helplessness of an animal screaming out that karish barikul. As I'll tell is that the year that kana was answered, she changed her frequency. For years she had been davening to have a child, but that year kana asked us, I mean it's very graphic. Kana said, "I karish barikul, this year I come without any presumptions, without any expectations, without any demands. I just want to be treated, excuse me for saying it, I just want to be treated like a sheriffs. Do sherats then have children? That's how I want to be treated." And when she was able to scale her tvila down to its most authentic, genuine, core voice, without any human artifice, without any presumptuousness, without any expectation, standing in front of a karish barikul and pleading for the most basic biological need of a human being to have a child, she was answered. That's davir hamal asirina in krofmembes. Haqshiva al-rinasih, kiddalosimiyog, hazileini merad vai ki am sumi mani. So normally, under normal conditions when we gather for slikos le shmoil, arina viel asrila, there's an air of elegance and an air of gravitas and an air of splendor who can't imagine, who fails to feel the grandeur of these days. These are days of an elevated plane of religious consciousness. We walk up the mountain. Wednesday night, you'll say mia la bahar asm, mia komim kom kachau. For two weeks, we walk up the mountain in Santa front of a karish barikul. And the shmoil, arina viel asrila, captures that grandeur, the rina sial tvila. This year, it's the rina of daviramala. Over the past four years, we found out how helpless we are. Four years ago, we lost our health. The last year, we lost our sense of security and taking Israel for granted. And as much as the shm wants us to man an army, to defend ourselves and to build a country, we realize how tenuous, how tenuous our country is, how tenuous our security is. And if we take it for granted, we'll lose it. And we all lived metaphorically in that rr of daviramala. And unfortunately, there are people who are literally living in the rr or worse. They wish they could be in the rr of daviramala. So, when we recite tonight, le schmoa al harina viel asrila, don't just think about the classic interpretation of rina, pizkul har and rina. Azimale s chokpina. Think about that also, when a karish barikul delivers a nace, the type of which we've experienced the last week and a half, which our enemies vanish into thin air, of course, bavo al rishain rina. But akshiva al rina, sí, ki dalo sí mí ode. Hatsile ní mérot fáikí aṁ tseumí mény. Hotsi aṁi mascare na fśi lehodos ece mecha. Hotsi aṁi mascare na fśi lehodos ece mecha. The first possek of zachronos. Pizkul hukim is noach. Viscala bemavus kala hai aśa yitabha teva. By a vara lukim rachala aś fái aśa kuamai. And the first memory is not even a memory of Jewish history. It's a memory of animals. Stuck in his stinking, sweltering teva for 12 months. And the first possek of rachmana is on his creatures, as he does in every creature, possek aśa yitabha amas pia lehol chaira tseum. The teva is an upgrade for the people who are suffering in those tunnels. The teva would be a more pleasant place to be. Hotsi aṁi mascare na fśi lehodos ece mecha. Take us metaphorically out of the mascare na fśi. Before we blow the chauffeur min ha-metsar karasikha nani vamar havka. We ask Akarish barhu to be marfibh the metsar. The shape of the chauffeur is narrow and expands. And we feel like we're surrounded. And we feel like Akarish barhu has to be marfibh us. But don't forget the people. And I don't just mean the people who are still stuck in those dungeons in Aśa. Think about all the people who are looking at empty seats this year. Empty seats in their shul that are once occupied by their children or their husbands. Empty seats at the table. Empty homes in the north. Hundreds of thousands of people who haven't been home. And that just begins to address the manifold layers of trauma that our people are experiencing. The Ramam writes that "Elulizman Chuvah l'chol l'yachet v'larabim." Chuvah s'yachet v'larabim are very very different. And not just in the way we acquire kapara but in the experience and the feeling. Chuvah s'yachet is very personal. It's very dark. Chuvah s'yachet is a descent into the dark recesses of your soul. And the willingness to confront reality is that during the rest of the year, you sweep under the carpet because that's how we cope with ourselves. To be able to cope with our lesser selves, we spin narratives about ourselves. And some of those narratives have to be half-truths because if we saw ourselves as we really were, we couldn't continue. I sometimes tell them to meet them, if you want to navigate your way through Chuvah, normally when you think of something that causes you pain, you avoid that and you think about something else and you distract yourself and you move away, you anesthetize those nerves because it's too painful. There are painful moments that are like that we've all learned to cope with and to avoid, but on your own kipper, follow the pain. That's your navigational tool because if something causes you to wince and causes pain, as a moment of honest truth, you're facing yourself in the most existential fashion, looking at yourself in ways that you're not capable or willing to view yourself as during the rest of the year. So when something is hard and difficult and painful, it's probably because it's true and genuine and a wrong nerve and you're touching upon the nerve and it's causing you to wince. Chuvah say Yahreh is falling under the talus, falling into your makhsaar. It's disassociative from those around you. Governor Malaf describes the mindset of a person who's married in faith inlamicess, as a matter of rights. There's no quiet in my soul because of your anger. My bones are disquieted. My wounds have begun to fester. The world around me is enveloped in darkness. The sun shines, but I feel engulfed by a cloud. I feel depressed and despair, and in my own heart I scream out in terror, I scream out in mortification, my heart is dizzy, and I feel helpless and faint. I feel as if I'm stricken with an illness that no one wants to get near me. O Havaivari'i, Minegid, Nighi'a'amodu. Chuvah is meant to be a lonely, quiet solitude of self, of descent into the areas of identity that sometimes we're incapable or unwilling to descend into, to face the reality of whom we are, to stand in front of the mirror alone, stripped of any conceit or counterfeit or human artificial human convention and face the 'mahmahmahmahmahmahm'am. One of the interpretations of the 'mahmahmahmahm'am is like the rampart they built to a city near Yushalayim called 'Bait Maron,' 'Bait Maron,' possibly. Why of all the images of 'Kall Ben'a'adam Yavun 'L'Fun'a'amahmahmahmahm. We understand, Kif and A.M. Raya, like sheep, we understand this here more than ever Kihayalas, to base David, like soldiers. Why are we compared on Rosh Hashanah to people walking up a rampart? Because when you build ramparts, you walk in single file, because the ramparts are not that wide. And every person walks in front of a karush bar, who's single file, without title, without community, without context, it's just you and a karush bar, who are facing the 'omadin.' So Chula's Hayyaka is a very, very private, quiet, solitary journey. It's the night of the human soul, is a descent into the dark regions of human identity and human failure, and attempt to reclaim your pristine purity that this world has taken from you. Chula's Harabim is very different. The reviews to claim, Zenala Chula, that the nigan of Vidoy, when we recite Vidoy's individuals, it's heartfelt and heartbroken, silent and weeping, but the nigan of Vidoy, when we recite it together, it's actually taken from a 13th century German war tomb. Asham, Nuh, Bhagav, Nuh, Ghazal, Nuh, Vidoy, Ghazi. It's triumphant. It's a march. There's a cadence to it. Listen to what you're saying. We have failed. We have betrayed you. We have stolen. We have spoken ill. This is something you're proud to announce. The answer is because when we stand in front of a karush barhu as its cymbar, the frequency and the tone of Chula is completely different. After a karush barhu talked most of the incimal meters, he met on a ji, karei, spurious, negated kal, amra, sendi floss. What does Chazal say? Hashem delivered a guarantee? When Amistrol as a collective recites, you'd give momidos? I promise you they'll be answered. Brisk, rus, sash, andro, hos, is raken. So when we approach a karush barhu as a collective, as a group, it's not dark. It's light. It's not night. It's day. It's not fearful and insecure. It's confident and demanding. We ask a karush barhu to be Mahasab Shahim with the Ava, and we feel from Amistrol. In a normal year, those two chugos cross-pollinate. Chugos a tibor. Approaching Hashem is an individual with my flaws and faults in trying to improve and aligning myself with Jewish history and Jewish peoplehood and asking Hashem to forgive us as a people and to love us as a people. In a normal year, we alternate. We toggle between those two voices between Chugos a yachid and Chugos a tibor, between the quiet moment of personal introspection and moral inventory and the collective march of Jewish history. I am terrified this year about Rosh Hashanah Yom Kippur. I don't know how I'm going to find the voice of Chugos a yachid. I don't have it. How can I stand in front of a karush barhu and talk about myself? When so many Jews are still a couple weeks ago, a rabbi called me from America, and he said he's preparing his Rosh Hashanah Joshua. He wanted my input. What was his question? What are some of the lessons post-traumatic lessons of the Jewish people that can be gleaned from October 7th? I said, I'm not going to answer your question because this isn't post-trauma. We're still living through the trauma. It will take decades to overcome the trauma. To start talking about the ideas that we can glean post-trauma when there are people literally suffering the raw pain that Rosh Hashanah will bring, I simply don't know how I'm going to stand in front of a karush barhu this year and perform Chugos a yachid. And you know what? I don't even feel like he wants me to. I feel immoral. I feel insensitive that I should descend into my own private world when our people are suffering and so much is at stake and history is evolving and history is transforming. I don't have an answer to that. Maybe you do. But one thing I know, that question and that dilemma is far more important than that answer. And just to quietly, quietly slip into Chugos a yachid and to bang your chest as we normally do. And to think about all of our shatayim and how much we're going to do with him, Chubah, without somehow incorporating it into what we are experiencing as a people, I don't think a karush barhu wants that Chubah. He wants some derivation of the Chubah, somehow to find a way to bridge Chubah's a yachid and Chubah's achibra, not to toggle them because any has such a das, any mental deflection which ignores what our people are suffering to me comes across the selfish and self-centered. I stand in front of a karush barhu tonight, Zalqalim Baradim, we're shaking and trembling the umbo echa. We'll say this in Mr. Shenzhenite in Slicos. Normally, when Slicos begins, that's when the trembling begins. We've been trembling for 12 months. We don't need Slicos to begin trembling. Our knees have been wobbly, our stomach has been ill, our sleep has been disrupted, our tears have been flowing for 12 months. So somehow we have to find that voice and I don't know where that voice is but I know one thing. I got his barhu wants MS, I got his barhu wants honesty and I'm not prepared to stand in front of him and say things and tired things that I don't feel in my heart and my heart and your heart is broken. Revami Tha would always teach us during Slicos and Ila. He would start to Sicha by saying karusham lakhol karav lakhol asar yikr uv MS. Shem answers the heart that approaches him with truth and honesty. Let me tell you what I would say. Who amongst us can be honest? We've spent 23 hours trying to be honest with Nila. Trying to find that authentic, genuine inner self and yet this is a world of half truths and lies and delusions and even on Yom Kippur, we can't receive that. That's who we are as people. And then most people would then continue to Sicha by saying but try your heart as it's Nila. Try to find the honesty that you can approach Sicha and with karav lakhol karav lakhol asar yikr uv MS. It's not what Revami Tha told us. Revami Tha told us you're right. We don't have MS and we can't approach Sicha on that route because we're living in a world of Shek'er and we're all Shek'er. But there's another Pasek. Laved nishbar vinishkela kim lotizah. Laved nishbar vinishkela kim lotizah. Dibsah. A broken and shattered heart. I could as bar who doesn't reject. And he said approach a karash bar who not with your karav lah MS but approach a karash bar who we feel Laved nishbar vinishkela. He would tell us every year that after the holocaust and after what we suffered and these were events that were 30 years in the rearview mirror, 40 years in the rearview mirror, 50 years in the rearview mirror. Revami Tha told us after what our people suffered in the holocaust. We're all the Laved nishbar vinishkela and the Laked nishbar who won't discard. But what about now? What about our Laved nishbar vinishkela kim lotizah. So find that inner voice. Attach it to your vidoy. Attach it to your sleifos. And dab in this ear with a different tone. We'll say tonight, "L'chash'am at Stock of L'Onobosha sappanam." Tonight we'll say, "Kiddalim afroshim de faknidilasaka." We'll say, "Mano malle finar hai yeh yeh marimun yon kippur manasapen finar hai sha'a'a sha'a'a sha'a'a kim mano malle finar hai makorin hanoo, magu vera seinoo." We're humble. We feel inadequate. Kiddalim afroshim de faknidilasaka. We're embarrassed. You're righteous. La hasha mat stocka. L'chash'am at boshis apanam. That's true. But this ear, change your tone. Because the emuna and the givura that our people display to Akhura Shbarahu during this year. And in the years that it took to build our state and to maintain the state in the face of such hostility. We have the right and the responsibility not to see ourselves as dalim and rushing dafaknidilasaka. Akhura Shbarahu wants us to see ourselves as bamim atem l'ash'am el oce'am, who have withstood anger, hostility, calamity, and hatred, and have defended and stood stout and strong and robust, atem nizavimayyam kokam, bash'am el oce'am. And the inability to make a demand from Akhura Shbarahu with your esa'kavod. With the understanding that we don't know the answers and we don't know the larger plan. But the inability to find that voice and to lodge a demand from Akhura Shbarahu is insensitive to what we've been through this year. Part of viduri is not just feeling heartbroken, but knowing what you deserve. In parasha's kisavo, when a person delivers their mice their own time, every three years, one of their we cite, biartia kodesh minabayyas, harakazal refer to that, viduri micelles, viduri micelles, viduri is normally self introspection and failure. I failed, I failed, I failed. But if that's a fix, if that's a fiction, then it's not genuine, because sometimes you succeed in life. And for your viduri to be honest, it has to be comprehensive and has to account for your successes just as it weeps over your failures on a personal level for sure. When you conduct viduri this year, don't just think about your inadequacies and your failures, think about everything you've accomplished in life. And as Akhura Shbarahu says, otherwise it's not genuine, otherwise it's full-steers. And certainly as Amisrall, suddenly the gavura we've shown, when you say on Thursday, the husband will say, kodesh as shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha al-makti-shimcha our sons, our daughters, our people for an entire year. Do you care about the Jewish people? Do you believe Akhura Shbarahu was just? Then of course you have to doven with demands. Knowing, if you may not receive the answer you want, knowing that you may not understand, but ashamu wants you to make those demands, just like you once a son, in order to shut up your children, we're not just about them. I've been yawk really afraid. One of them took him what we cited in Zecharunos is the Khartis Breeciakov, the Athis Breeci Yitzhak, the Athis Breeci Avram Escharim. If you look at the passage carefully, Yakhov's memory is associated with the words the fear of. It's a Khartis Breeciakov. Avram's memory is also qualified by the fear of Avis Breeci Avram Eschar. But for some reason, when Yitzhak's memory is described, the word Eschar is deleted. It's a Khartis Breeciakov, the Athis Breeci Yitzhak, the Athis Breeci Avram Escharim. Hazal say that, when Akrish Barikul Kibayachal has to recall Avram and Yakhov, he has to jog his memory in our terms. He has to think about who these people were. Who is Avram? What was his covenant? What was his heroism? Why should I answer his children because of his merit? When Akrish Barikul considers Yitzhak, this is the Lassian of Chazal. He looks down from Kissiakavod. He looks at Haramaria. He sees Afrashil Yitzhak, several governments back, because Yitzhak was prepared to die, so his ashes are virtually heaped on the miss back. And that response is more immediate and compelling than the words the fear. The fear implies, I think about something and I recall it. Hashan doesn't have to remember Yitzhak, because it's so palpable. It's so compelling because his virtual ashes are on the miss back. So we are asking Akrish Barikul remember Yitzhak in a way that transcends the fear. Well, if the ashes of one person who wasn't killed, who was prepared to die, Akrish Roshan, are virtually assembled in Yitzhak and can power Kissiakavod to answer us. What about all the people and all the citizens and all of the people who Roshmanul insan boy vahayi vahayim, mívahayi vahayim, who literally, literally, the Afrashit's cover of Gavim is back, and the inability to raise that, to prosecute Akrish Barikul with Kavat, to say Akrish Barikul, Naqba said darachinu vinachkara, let's look at this, let's talk about what happened in the past year. Not to mention what happened 80 years ago when the killing fields of Europe. The ability to summon a voice of expectation when you daven for Amisrael is an active Amunah, stroke of belief and commitment, not God forbid, undesirable chutzba. It is what Akrish Barikul wants, especially this year. He wants that voice to come, not kiddalimu karachin, but to be da faknu dillasecha, to bang the door, sakhshar le dofke bitchua, bersakhshar le dofke bitchua, we've earned the right to be dofke bitchua, not just to be miskhanene bitchua, not just to be mavakshay chua, we've earned the right to be dofke bitchua with respect, of course, in knowing that we don't know it all, but Akrish Barikul expects us to find that voice. Nerch Hashem, in a few minutes, will say the passek that daven amah from Khufbe's Ata, Takum, Terakan, Siyam, ki Aslachanenah, kiva moi. For most of us, because of the song, that has a triumphant ring, kiva moi. It's already the time, the time has come. This year changed the melody, kiva moi shouldn't be sung in triumph, kiva moi is a mahaksh barikul, kiva moi. Kiva moi. What more does Sianos do you want to subject us to? How much more moon did you expect from us? We spent 2,000 years defending you. We've returned to our land. We thought, we thought wrong. We don't know, but kiva moi. This has to be the time. This has to be the eshua. Kiva moi, not triumphally, not melodically, not with joy, but with the demand. Kiva moi, Terakan Siyam, kiva moi. We'll say tonight, Zechorbrus Avram, Zechorakidas Yitzhak, Zechorbrus, we've shown him. Notice what's missing from the words Zechor. No, Zechor. We have the right to Eshakarish Barikul in the Lushion of Zechira. He has asked to be Zechor, Yitzhakar, Yitzhakar, Zechorbrus, Zechorbrus, we've shown him. Zechorakidas Yitzhak. Asseh leman shimchaan gadawl, like Yibar Vianara. Asseh leman harugimoshim kachikah. Asseh leman te vuheemah yikudacha. Asseh leman boi vuayishu vamayimah kiddishinah. Nkom nikmaz dama vadacha fokkhus, when we talk as children, we delete the na. Because the kurushbar, who, just like you, want your child to make demands of you, because that strengthens your relationship and shows that the child cares and the child has expectations. When we stand in front of a kurushbar fokkhubanim. Nkubanim, Nkavadim, our tone has to change. And that's true, every Rosh Hashanah. Every Rosh Hashanah our tone changes, because in Rosh Hashanah, we're Banan matamoshim. Look at him, rokkhusbar, who's wife. Sakhartila khasan hiraya khaavaskulosaya. What type of husband makes his wife demand a bag and plead? That's how you treat your wife. You ask her to plead and beg? She's your wife. She has the right to ask and to demand without prefacing it with na. And that's true, every Rosh Hashanah. But it's selling true this year, Rosh Hashanah. I don't know how to merge. The trauma we're living through, which feels Rosh Hashanah and Kippur. I just know that if we set it aside and conduct our normal Rosh Hashanah Yum Kippur and flow into that voice, especially the older people here, because we know our voice, we know how to do Rosh Hashanah Yum Kippur. The second the khasan will begin, we'll lock right into it. We know exactly how to navigate Rosh Hashanah Yum Kippur. The tunes, the feelings, the emotions, it can't be that way this year. It can't be. There has to be a different voice. There has to be a voice in which Riasa Kodesh Barco. Our people have suffered so much hatred, so much deformation. Uvaqain, tain, kavar, shamli, amaqa, tihi lele re'aqa. That has to mean something different than amaqa last year. qi ta veer mam shal as zaadam min ha'arets vakhal harish a kula qi'ashan tikla. That has to mean something different this year. Mi ha'le ba arashan below nishba le merma. This is a world of merma, fake truths, and contextualized truth, and post-modern subjectivism. It's a world of merma. And we see through the haze of merma. And if we want to be ole ba arashan below nishba le merma, we don't succumb to merma. We see truth and false. We see morality and immorality. We see glorification of life and glorification of death. And most importantly when we say vie da kopo kia tapi al tovia vin koyitsu rkiya tai yitzarto. The Omar kaul, al sharunish a mabi a paul, al shamma le kayi yitz al mele hab. This is the year in which the mouthless of ashan needs so much restoration, not in the cosmos. That is unaffected by human decisions. But on this earth, on this world, human beings determine the fate of the shrina, the fate of Akarish Barghu. Now, Akarish Barghu daven for his shrina at Harsina with Vosya. And we are going to daven for Akarish Barghu shrina to restore the shrina of their abonasal into a godless, fallen world that has lost its barometer of truth and morality that has tarnished the imprint of MS, which is the imprint of Akarish Barghu in this world. This is the day of Malchus. This is the week of Malchus. We're living through the drama of Akarish Barghu's malchus being attacked and assaulted. Myrtha Shema should be Zocha. I know how it ends. You know how it ends. It is inconceivable. Inconceivable that in Shana'yam, Simchastara and Shabbos should be weaponized against the Jewish people. That can happen. It didn't happen 50 years ago when our enemies tried to leverage him, give him against us. And that's why we recovered so quickly in summer, miraculously. And for the immediate sense, we suffered a trauma. But I know that in Shema'yam, in the based in Shema'yam, there's no scenario in which Kidusha Shabbos and Kidusha Simchastara are weaponized against Amisul. That is metaphysically impossible. So whenever this resolves and whenever this ends, we know it will end. We know it will resolve. We hope that it will continue to resolve at the pace and the dizzying pace we witness this week. And part of it is also not getting stuck in the sadness and the pathos of the last 11 months. We were Zocha, Tenisa, miniflows this week. Tenisa miniflows should continue. People have surrendered their right to breathe oxygen on this earth are now no longer with us and suffering the mishpots and the din that they deserve. But Hashem created a multi-chamber heart because he wants you to navigate and to juggle conflicting emotions. And to absorb all the joy and triumph of this week without ignoring and without neglecting the suffering that's still engulfs us and that our people are still shrouded into. Chaniska, the Kasseh, the Safer, the Sadeekim, the Chain d'Avam, the L'Shalom, the Kasseh, the Safer, the Khayen, the Safer, the Safer, the Gu'ul of Yeshua, and the Safer. We should all stand together and glimpse Rosh Hashanah as the sun rises over the Baysamiktas and Reneutu Shallayim. And As Malfus Ashem, Vayashem, the Malachal Kholarets, Ayomahu, the Hashem Ahadushmoorah.