Exploring the Themes and Pesukim of Rosh Hashana Part 2, by Rav Moshe Taragin
Take Our Pain As Our Prayer; The Ashes; Love, Not Memories; Sacred Thunderclaps; The Melody of Pride
KMTT - the Torah Podcast
Exploring the Themes and Pesukim of Rosh Hashana Part 2
Just to remind you, less work we spoke about how difficult the midst of chauffeurs is. It seems easy because it's just listening to a sound. But the ideal is to conjure images that are associated with those sounds. And I'm just laying ground works and basic foundational images. There's so many images to the chauffeur. It's so incohated and abstracted. It allows for multiple layers and some contrasting images and ideas. And we spoke last week about two shifts. They call them the three big shifts of rasasana. Rasasana draws its strength in three paradoxes that sit at the heart of rasasana. One is, is it a universal day of koben eldam yavrul lefaneil hakibbe mauram? Of course it is. But it's also our day. Te kubakaroshofa bakestu leom hagainu. Is it a day of Hashem's widespread mauchus? Of course it is. Hashem malachio sevesh. Hayom haras alam. Hayom haramid bamishwad koi ezeh elemen. Yet, there's only one people that knows that it is a day of Hashem's malchus. And that is us. Asheri ha'am, yoda ezeh surwa adunawibir ponachio elekun. We know about it. You have to capture that energy. If you don't understand that duality, you miss the day it falls flat. Suckas is our day. It's not a day that has an international element. Pessaakas is our day. Prashashana is the collision of Jewish destiny, Jewish mission, Jewish universalism, and the relationship between ourselves and Akrashbar, who is Avada in front of the malach. The second shift I spoke about, and I'll reiterate today that Suckaam is transforming Yomazikar own from an ominous, threatening day in which Akrashbar, who sees all and knows all and remembers all into a favorable day because we assert memories of Jewish history and of Jewish past. And we ask Hashem to remember them in our favor. So we transform Yomazikar own from a threat into an asset. And that's where we left off last time. We spoke about the Teva. We spoke about the animals. I'd even call it a third shift, but we started to talk about the third shift. We'll talk about it a little more today. Is it a day of pride, glory, triumph, success, happiness, as we've most alluded to, or sombre, and it's a day of gravitas, and salam, and the frailty of the human condition. And part of that is the chauffeur divesting human voice and transforming it into an instinctual animal shriek. Remember last week? Ah! Screaming and crying. And this year, believe me, there are many, many, many people who don't need the chauffeur to cry and to shriek. So thank you, thank you, for whatever reason Hashem chose you not to be those people. But Dan, what's wrong Dan? Is it? Just look at, look inside with someone else, we'll find you later. There are many people that don't need the chauffeur to evoke their shriek and their sound and their weeping. So when you hear the chauffeur, maybe this year think about all the people who are sitting there literally crying when they're looking at empty chairs around the table, or when they're not near their homes, or when they're limping through hospital wards. So try to think about the tears that the chauffeur is meant to evoke, tears not language, tears not prose. Now, let's get back to Zecharronos and I want to highlight a few of the memories. I'm not going to have enough time to delineate each of them, but I'll talk about a few of them. So we're now in the Zecharronos section, section number two, we spoke last week about the Zecharronos of the Teva, of the animals, of Noah not being a Jew, universal memory action, cares for all of his creatures. Now I want to discuss two and three. Two is taken from Parshash Shmoos, and there's nothing that dramatic about the Pusik that at least I have to add, other than it being the first time that abris was invoked. We read Shmoos right after Vaihri, so to us it's a week later. Shmoos is 400 years later after the abris Havels. 400 years is a long time. Now it's 2024, imagine 1624. It's a different world, and you may have thought that the abris Havels had expired. You may have thought that it was just some yellow, covenant, the yellow pages of history that Hashem forked with some ancestors that who knows if it would be implemented or fulfilled. Vaihishkar, Vaihishma, Elo Kimis, Naakasam, Vaihishkar, Elo Kimis, Britow, Etav Raham, Et Yitzhah, Et Yitzhah, Et Yaakov. The only word that stands out that's different from this Pusik is Naakatan. He heard their suffering, he heard their crying. Remember, they lost their ability to speak. They lost their ability to imagine. (speaks in foreign language) (speaks in foreign language) makes it sound like we daven't ashem. What's the third postak of our army of it? (speaks in foreign language) (speaks in foreign language) Yet if you look in schmaus, they don't daven. They can't daven. Is that their fault? What happens? (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) Sometimes our state is so sad that we don't have them wherewithal to daven. And yet we ask ashem to accept our tears and our groaning and our suffering as a former fella. I feel that this year. I don't even know how I'm going to daven this year. My head's in a million places. I am going to concentrate on my davenies. So many people are suffering. (speaks in foreign language) Take the pain and the trauma. So many people are suffering. On so many levels, that should be their tula. Especially for people that may not make it into the basicness of the secede of daven, either because they're not big daveners in general or because they're in tanks and warplanes. So you have to be the one. You have the privilege to be in an air-conditioned base on medrash with delicious food rather than a stuffy, cloister tank being exposed to threats of death or in a plane. So you have to carry people's sthelas. You have to daven for them and you have to ask the Kodesh Barhel. For those who aren't davening, take all of their tears (speaks in foreign language) So that's the word that's different in this balsik but it's the first time that this brisket, you would have thought, right? You would have thought. Ten months ago, it's all lost, right? This axis of evil. This brisket that we feel we have the Kodesh Barhel. Now we're seeing it come to fruition. Now you're saying (speaks in foreign language) I'm not saying this to celebrate death and to glorify death and to dance with people who die and showing you is that we are living through Tanakh that things aren't random and happenstance. The evidence indicates that Nasrallah (speaks in foreign language) was bombed and after he was bombed, he lay under the rubble and after he lay under the rubble, his sand filled his throat as well as a piece of a wall and he was there for a few minutes breathing and suffocating which means that he suffered skila, khanika and sere for all at once. Just like Titos did. And if you don't know the story of Titos, look up the Gomarn Ginn. So Kodesh Barhel is asserting his mouthless to those who blasphe him and (speaks in foreign language) And this is not the dance of the celebration, just to show Kodesh Barhel's presence, feel like Kodesh Barhel's presence and restore Kodesh Barhel's presence. The next Pasek is probably the most important Pasek of Zachronos. It's sales, generic, but there are two parts to the Barhel you have to see and two parts of the Barhel you have to see, especially in touch and pay. (speaks in foreign language) (speaks in foreign language) It's the same Pasek as Schmels, right? (speaks in foreign language) But what clause is added in this Pasek that doesn't appear in the Schmels Pasek, (speaks in foreign language) What is it appear in this Pasek? 'Cause this Pasek is in Bukhukossai. Bukhukossai speaks about the (speaks in foreign language) Tohukoss talks about Galos. This is a Pasek that Perashan recalls the Brits Avos for people that had lived in Erity Sural, but went to Galos as described in Parashis Bukhukossai. And after the Galos of Schmels says, "I will remember Avram Yitzchak in Yakov." And I'll also remember the Brits arets. What does this mean? Everyone in this room, I hope, aspires to be a part of the Brits of Avram Yitzchak in Yakov. But there are millions of Jews who maybe subconsciously are, but not in an overt and articulated way. They don't follow the lifestyle of the Avos in terms of Bitzvos, in terms of Taurashan, this obviously presence in their lives. So what Brits do they have? They have the Brits arets. The Brits of living in the land of Hashem and the land of Jewish history. As I told you last, I remember the onion metaphor. Hashem created the ability for a Jew to relate to land history and peoplehood, independent of ritual, mitzvos and Torah study. So if you want to engage in the Brits Avos, study Torah, perform mitzvos, live a lifestyle that is in sync with Avram Yitzchak in Yakov. But there are millions of Jews who, for whatever reason right now, are not in sync with that lifestyle. And from the Brits of Avram Yitzchak in Yakov, not as compelling as it may be for you. But just living in this land, especially this period and defending this land, how many people defended this land over the past year and are now defending you as we speak. And when you say Avram Yitzchak in Yakov, maybe it doesn't evoke a charge in them. When you say this is Israel, the land of the Jewish people, our ancestral homelands, our legacy homelands, they identify. And for them Varys Eskar. So just think about what you're saying in general. But certainly this year, that there's a separate track of Varys Eskar, even for those for whom Brits Avram Yitzchak in Yakov, may not be that identifiable. And pray for those people and Esikar Tchbarhu to consider the Varys Eskar for those people. And when you say this passek, look carefully. When Hashem invokes the Brits of Yakov, the words of Hira appears, the Zakharti Esbrisi Yakov. And when Hashem invokes the Brits of Avram, the Afesbrisi Avram Yitzchar. Born the Brits of Yitzchak is mentioned, there is no Zakhira. Look at the passek. The Zakharti Esbrisi Yakov, the Afesbrisi Yitzchak. No words of Hira. The Afesbrisi Avram Yitzchar, the Earth's Eskar. When I say this passek, my knees wobble. Why? 'Cause I know the Rashi. And now you will in a minute know this Rashi. And for the rest of your life, from this year onward, I hope your knees wobble. You know what Rashi says? Why Yitzchak's Zakhira? Or Yitzchak's Brits doesn't come with his Zakhira? Because Hashem looks down from Shema'im at the Mizbeach on Hira Maria. And he sees that Yitzchak's ashes are heaped on the Mizbeach 'cause he was prepared to die. So it's as if his ashes are burnt on the Mizbeach and that is so immediate and compelling that Hashem doesn't have to give a y'allhore member. When it comes to Avram, give a y'allhosham say, "Who is that guy, Avram?" Oh, he was amazing, Bursafim. Who is that man, the Akov? Oh, in our terminology. But Yitzchak, his ashes, our sufferer, our govern Mizbeach and Hashem doesn't have to remember 'cause it's right in front of him. Like Rashi's sitting right in front of me. And I'm like, "Who is this guy?" Well, you know what? It's now tough, shouldn't pay hay. And if the ashes of someone who wasn't burnt, but was prepared to be, is enough to compel Akurash Barghu to remember abreast, what about, excuse me for saying this, what about people who were on October 7th were burnt alive? And not one, but many. And what about six million people? Who's ashes litter the killing fields of Europe? Ever been to Maidanek? How does it end? A big orb, about two stories high filled with ashes. And if you don't think about what happened on October 7th and what happened in 1940 to 45, when you think about the Bursaf Yitzchak with Hazal, excuse me for saying this, hey, Jesus is where you're stark, you're autistic. How can you not, how can you not stand in front of Akurash Barghu tomorrow? The next day and say, " Akurash Barghu, the cold rum, Yitzchak's virtual ashes. He was injected. It's virtual. It's make, make believe in a bad way. It's simulated. And that's enough to compel you. Keep on my way. What about people on October 7th who, because they wanted to live in Israel, they're ashes. You've seen those pictures or at least heard of them. You have to change your davening. The words remain the same, but they're living organisms and history alters the tonality and the imagery. So when you hear that chauffeur, think about Akurash Barghu, how many real Akutas do you want? Akurash Barghu was just a show. To bring up human sacrifice, just to show you don't want that. That's not what I want. Now we've had real Akutas. Dig deep into Jewish identity and Jewish history and let your davening flow from that deep identification. It has to be deeper than just babbling words. And that's the third Pasek of Zafira. I'm gonna skip Pasek number four, five, and six. Less to speak about. I'll just read them quickly so you know the interpretation. (speaks in foreign language) (speaks in foreign language) to us to remember his miracles. And one day we will have a yumptah to remember modern miracles. (speaks in foreign language) And that's mercy (speaks in foreign language) that we live in history. Napoleon sees the Jewish people mourning for the temple. He says, "What type of peel is this?" That was burned 2,000 years ago. Living in history, historicity. Living historically, not living at a point in time. You're not living in the five towns of Philadelphia. Wherever you're living, you're part of a line. People before you, people after you. What will you contribute? Where do you fall in Jewish history? And we live with historical consciousness. And part of the way we live in a historical consciousness is what happened with this (speaks in foreign language) What happened on Tess Bev? What happened in Rosh Hashanah? It lends depth to your life. You're not just living in some small little existential island interested in what the serving at the local restaurant and who won the game? There's something larger to life and that expands your imagination and lends purpose and meaning. (speaks in foreign language) Tariff and assembly, you have Liskoli (speaks in foreign language) Just focus on the brits. Tariff has many meanings. It could be food, it could be lunacy. Sometimes it will seem lunatic (speaks in foreign language) Tariff, (speaks in foreign language) There's enough to focus on. I mean, don't babble the circuit but just think about the brits that are shamed side with the others. Seven, eight and nine is a fourth turning point and I'm losing track of how many turning points there are but it's a crucial turning point you have to realize it. And the only way I can explain it to you is to paint the following scene. So everyone, look at me or listen to me and imagine the scene. Until now, you know what Rosh Hashanah has resembled? A board room. And you know what's in that board room? Lawyers on both side. On one side of the table is a coach Berke and his lawyers. Inside of the table are you and your lawyers and you want to come out with a favorable verdict. So the lawyers are haggling and the lawyers are negotiating. Of course, your lawyers are saying, "Ashan, remember this. "Bris, Ashan, remember this." The lawyers are handing out things, dasiers and files. Remember this, remember this memory. Remember Mr. Ayin, remember the favor. Remember this, remember that. That's what it's resembled. That's what Zefronos has resembled on the negotiating for our lives and offering our critical reasons that we think we deserve to live as a people and as an individual who identifies with his people. You know what happens now? We don't have to borrow some paper or something 'cause I don't know how to show this to you in any way other than some paper. You'll get your paper back. At some point, everyone look at me at some point and this is the point in which we say, what are we doing here? Now that this is not just a legal negotiation, this is a divorce. And the lawyers are in both sides, haggling about the divorce, handing out dasiers. At one point, the wife looks at dasiers. What are we doing here? I'm your wife. How do we get to this point? We're sitting across the table from each other and each other documents. We loved each other. You said you'd wait for me. You said you weren't going anywhere. How do we get to this? Stop! Stop treating me like a legal defendant with your lawyers and your documents and your fancy, fancy, yes. I'm your wife. Love me. I'm your son. Love me. It's a shift from szwesvus and szwesvat to something beyond szwes. Do you love your son or your father because of a szwes? Would you just love them? (speaks in foreign language) This is a major, major shift. You're shifting from (speaks in foreign language) into Shira Shira. What's plastic number seven? Hello, (speaks in foreign language) Are you showing them our (speaks in foreign language) (speaks in foreign language) Well, your (speaks in foreign language) Did you forget that (speaks in foreign language) Were your wife, (speaks in foreign language) (speaks in foreign language) You love us so much as you give us a ton of nicknames. Were you (speaks in foreign language) and were you (speaks in foreign language) and were you (speaks in foreign language) and were (speaks in foreign language) When they will fall in love with a girl, they'll hopefully marry her and you'll call each other 100 different nicknames. Sweetie and Lovey and Dovey and your friends will roll their eyes and say, "This is Mary already." You give nicknames to something you love. Were your (speaks in foreign language) Were you a (speaks in foreign language) Were you a (speaks in foreign language) Were you a (speaks in foreign language) What's the yellow (speaks in foreign language) Anyone here in yellow (speaks in foreign language) or yellow (speaks in foreign language) Is the child in the family that no one can keep their hands off of. Everyone's pinching and throwing and pushing against the wall and sitting on and teasing and pulling and knocking and snapping. A toy thing. Maybe you're that toy thing, you know. Youngest kid, no one's throwing and bouncing off the walls. (speaks in foreign language) Were you a (speaks in foreign language) You say her name immediately. (speaks in foreign language) This is where Russia shifts into an entirely different tone. It's not about (speaks in foreign language) and if you remember, it's not even about breasts. It's about (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) Were your son, were your wife, protect us, love us, grant us. It's a shift, you have to know the shifts of Russia. Its depth comes from its complexity. Universalism versus the parochialism. From memory as a threat to memory as an asset. From memory to love. From grandeur pride and glory to shrieking fear and instinctual cries. You have to be able to visit those two polarities and yoke them together into one merged hybrid voice and that's what makes it deep. And then Zechronos ends with, of course, the biggest one. (speaks in foreign language) (speaks in foreign language) Please don't just think about the (speaks in foreign language) The (speaks in foreign language) is a paradigm. The reason the (speaks in foreign language) one of the reasons is (speaks in foreign language) put into our DNA. The willingness, not the desire, is an important distinction. The willingness to dial (speaks in foreign language) we don't desire to dial (speaks in foreign language) (speaks in foreign language) doesn't mean death. That's (speaks in foreign language) Tahitism, that's a death wish to get to heaven in your 72 mean vulgar, crass virgins. We're not a death wish. We want to live a life of a (speaks in foreign language) We want to promote a Kurdish breakfast presence in this world. We want to spread those ideas and we love a Kurdish barf who's so deeply that if history demands of us, we're willing to lay our life down. And I know you don't know it, but I know it if anyone here faced that challenge, I am not a thousand percent, but 10,000 percent confident that you passed that challenge because it is in our DNA. And (speaks in foreign language) put it there during the (speaks in foreign language) So when you say (speaks in foreign language) don't just think about one event. It's an event that provided its historical carve out. Said otherwise, you are in this room only because of Jewish martyrdom and willingness to be most in that fish. If we are not willing to be most in that fish for our belief in Hashem, we don't survive the last 2000 years period. The way we survived is because you could not beat our (speaks in foreign language) out of us. And all the threats and some things are successful. I'm not saying that it wasn't partially impactful, but our people survived because we were willing to die for the ideas we didn't seek death. And that's our strength. Cultures that seek death are regressive and backwards. We are a culture of life. We are a culture of literacy. We're a culture of civility. We're a culture of family and community. And that's a powerful combination. To be people who embrace life but are willing to die. People who are willing to die rarely embrace life. People who embrace life rarely are willing to die. Can you be both? Can you be someone who will improve this world but loves Hashem so deeply that if you are demanded then, of course, your values and your eternal life is far more important than whatever remaining years you have on this earth. And that ends the section of (speaks in foreign language) The third theme, as I warned you last week, seems a bit reflexive. What's the third theme? Well, think about Shavaras while you're blowing Shavaras. What does that mean? What it means is two things. Two themes enter the vocabulary, the conversation in Shavaras. One, the sound of the Shavar heralds the arrival of (speaks in foreign language) to this earth. (speaks in foreign language) Obviously but there are moments of greater and more intense revelation in Gila Shrina. And they are heralded by the sound of the Shavar. And the first Threep Succum is actually very easy section. The first Threep Succum invoke or recall the first time Hashem arrived in an intense fashion in this world, Harsi and I. And the last Threep Succum envision Hashem's future arrival of Shrina to this world. Maybe this year, (speaks in foreign language) It's a pretty easy section to wrap your head around. We'll just read the Succum just to illustrate what I've just articulated. And to help you see that, look at the introduction. Remember, we said you have to read the introduction to understand the section. In the introduction to the (speaks in foreign language) We accept the Shhem's (speaks in foreign language) Everyone should accept the Shhem's (speaks in foreign language) And the introduction to this (speaks in foreign language) is itself frightening. And the Shhem sees everything. But we're going to turn the day into a favorable Zikar on. The introduction to Shofaros depicts our Sinai. It's strange if you're not prepared for it. It's Russia Shana and all of a sudden we're talking about our Sinai. It's all our Santa. In fact, in Yeshiva, if you're listening carefully, the minag is at some point to say these Succum, (speaks in foreign language) (speaks in foreign language) Just to bring the melodies of Shofaros into Russia Shana. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) You revealed yourself in our Sinai. You spoke with them (speaks in foreign language) (speaks in foreign language) This is all just our Sinai. And then we enter the Succum section in the first three Succum, our Shofar based Succum of (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) Three Succum and Shofar. You were there. I know how we were there, but we were there. So just think about Harsina at that moment in which millions of people stood, either in physical form or some other way and heard the voice of Hashem. And that voice was prefaced by the sound of the Shofar. Harsina was an auditory experience. Judaism is an order, I said this morning, is an auditory religion. We're not a visual religion. Hashem doesn't have any visuals. There's no form that can apply to him. There's nothing physical that can apply to him. But we heard his voice. We listened to the directly revealed voice of Hashem and the sound of the Shofar evokes listening to the sound of Hashem's voice. It preface the voice of Hashem by the voice of the Shofar. So it's actually pretty easy, but you just have to have the context. If there's no why Shofar, what does it mean? It adds, it adds Gila Shrina. So turn the word Shofaros into Gila Shrina, Shofar as a symbol of the upcoming Shrina. The last three parts of the section are about Gila Shrina loss and level. And there is a little bit different. So let me just highlight the new ones, differences. But the commonality is more important than the difference. The commonality is, be most of a shiach. There'll be loud thunder clap, claps. When you hear a loud thunder clap in Sydney, get on a plane as quickly as you can. You hear it in South Africa. Trust me, get to the LL office. When you hear the heavens reverberating with loud sounds, you want to get on that plane pretty quickly. Trust me, it's a good sign. Get in as quickly as you can. We'll find you a place to live. Yay, oh, sleep on the floor somewhere. Let's see if this list is already made. Alia, in which case, you're prepared for a shiach, because you had a house already. Okay, one of the last three of second. (speaks in foreign language) The loud Shofar. We've all of them there, it's not sure. You know this puzzle. This is gathering Jews. (speaks in foreign language) You all know this puzzle. So the Shof, one function of the loud sounds of the end of days of Hashem's Gileshrinah is to herald the Jews back home. You're all, as with Saduk's, as I rarely quote, with Saduk, you're all part of the Asher XL, not part of the Mizraim XL. Saduk says that Mizraim and Asher aren't geographical places, they're different modalities and colors. Mizraim is stressful Jewish experience in XL. Mitzar, stressed and narrow. Asher is the abundance. Oh, share. So some Jews get stuck in XL because they are persecuted. Some Jews get stuck in XL because it's too much abundance. Unfortunately, as history has proven, those who are in Mizraim get back quicker than those who are in Asher. 'Cause Mizraim actually acts as a catalyst to choose to return, 'cause when you're persecuted, at some point, if you're in France, or Syria, or Iraq, or the old Lebanon Jewish community, or France now, so you realize I have to move to Israel. But if you're in, fill in the blanks. And life seems a little rosy, and this is the so-called dream land for Jews, so you're stuck in Asher, and sometimes you have to wait for a more harsh and shrill sound of the shofar to wake you up to come home. But this is a positing about Jews returning home by the sound of the shofar. The next posse describing the shofar in the end of days is about humanity being heralded to Yushalayim, not being killed, not being murdered, nothing, (speaking in foreign language) (speaking in foreign language) will be some big flagpole, hostard, either literal or physical, (speaking in foreign language) Okay, this is a sham, (speaking in foreign language) The third posse is the shofar that announces a Kurdish bar who coming and destroying the wicked people. As is a sham, (speaking in foreign language) and protecting us, (speaking in foreign language) His arrows will come like a flash of lightning, (speaking in foreign language) (speaking in foreign language) There'll be a big storm in the south, (speaking in foreign language) So the three different components of (speaking in foreign language) that shofar will be associated with. Number one, gathering Jews, number two, gathering humanity, number three, punishing the wicked and evil murders people and protecting the Jewish people while that war is being fought. Finally, finally, in the last 10 minutes, this is a shift we've talked about, but call it five, call it six, call it 400 million difference. Remember I told you that the shofar is a divestiture of the human voice, and it's a reducer, and it diminishes human artifice, and it strips human counterfeit, and it turns human language into instinctual, bestual cries, and please, that shall help me and shrieking and weeping and crying, and ironically, the shofar is also a language enhancer. It's a melody, it's a song. (speaking in foreign language) You didn't hear a shofar, you're the shofar along with? (speaking in foreign language) (speaking in foreign language) And there's a melodic element to it. And that is evoked by, of course, the middle possek, number seven, which mentions Shofar twice, but the key word in this section, as you know, is halo. The Shofar is a form of halo. We don't say halo and rasashanak, 'cause it would be insensitive to speak articulate halo when the sivrachayim may sivrachim, but we say halo through the Shofar. (speaking in foreign language) Halo lubik ul shofar, halo lubik ul shofar, halo lubik ul shofar, halo lubik ul shofar, halo lubik ul shofar, and the merry aspect of this day doesn't just emerge in these sivrachayim of halo lub. That parak, when I encourage you, please read that parak at least once before you say it seven times, at least you'll know your bearings. Parak memzayin until him. You say it seven times before you miss a skish over. Love people gathering, you shall lie in the end of days. And what's in that parak? What's the instruction of davana malach that we take as an instruction for rasashanak? Zamru el ochiyim zamaro. Sing zmiroz. Zamru el malikayinu zamaro. Kimelach kalar is el ochiyim. Zamru mas keel. Powerful phrase, zamru mas keel. And to be honest, boys, this is probably the core paradox of rasashanak. With all the paradox that I've mentioned, this is the core, so I'll articulate it again, and what this will conclude. Is rasashan a sambar, salam, sad, weepy, frightening, ominous, threatening, dispiriting, crushing, all that? Was it pride, glory, power, triumph, confidence, joy? And as none of you heard of Moshe Sihat today, alluded to what this has, a huge range of nafkeminas. Do you fasten rasashanak? Half of your great, great, great, great, great parents, fasten rasashana. Like he and I fasten rasashana. If you want, just suggesting it. Revarin's minag was, not to eat before the tkis. Basically, the skip kiddish. I can use, I'm not accusing anyone. If you're weak, of course you should eat. Like, I can just end up in a rasashan bakon, yama did with the full belly. It's just so incongruent. So no one's checking for us, and they should reserve skiddish. But maybe think about it. It will change your attitude towards skid chauffeur. But if you do it, you should drink some water in the morning, 'cause we probably won't finish happening before katsao. So you don't want to fast, 'cause it's not the best. You can't drink water after chakos, 'cause you need to make kiddish, though. If you plan this, drink a little bit of water, take a glass of water in the morning. Don't worry, you're not gonna die, don't worry. You're all pretty healthy. Don't get scary. Tima didn't. And the Mahlokas Tanayim is the Mevato Lavelus, as if they have Simbokas, and Namavato Lavels, there are rains in the lush and they say, (speaks in foreign language) you guys all know the issues. But at a practical level, you can only do one. Either you fast or you don't fast. But at an ideological level, on the realm of ideas, the goal is to merge the two. The joy, the confidence, the glory, the pride comes from the gravitas of the day. This isn't a flat day. This isn't a one-dimensional day. This is Hashem's day of Mahlokas, and the stakes of this day are greater than whether I live or die. I hope to live because the stakes are so high and I want to be part of that stakes. But it's not about me. I know my personal whole life and this is too large. It is Hashem's Mahlokas, and I'm part of it, and I'm not just part of it, but I'm the star of the show. 'Cause if not for you, Master Shana can't happen. 'Cause who else is gonna be a Mahlokas? Who's blowing show far? If not, and when I say this here, if not for you, I really mean you, 'cause there are boys who won't here show far, 'cause they'll be in tanks or planes, whoever they'll be. They'll hear show far very briefly. So the whole weight of this day is upon your shoulders to carry this day. Wow, that fills me with a lot of pride. But I can only get to the-- I'm sorry. He's still in his room. Recording. I beam on Rosh Hashanah because I know that I'm part of something so large and so great and so transcendent. The whole minag of giving a bracha on Rosh Hashanah, why do people give bracha's? 'Cause the heart reaches a point where it's so swelled with pride and glory, then all you wanna do is share it. What's the last thing, so a great movie? What's your first response? We're gonna call someone and so a great movie. In a good restaurant. That's the way I share and created love. That when you love something so deeply, it has to overspill. That's what marriage is about. That's what raising children is about. You wanna overspill the love. You wanna share it with other people. So the pride that you generate in Rosh Hashanah reaches such a point of maximization or saturation that you just, you wanna share it. You can't contain it. You feel like you're exploding with it and you wanna share it with other people. And the secret to Rosh Hashanah is found in the Shemya Parachas. 'Cause the Shemya Parachas describes the first Rosh Hashanah after they returned for what was the third stage of the Shivatsian, the Shivatsian happened in three stages. So this is the third stage and they're still struggling to build the walls and the reconstruct the walls. And they gather in the city square and they read from the Torah on Rosh Hashanah by Hana Shoshvi and it's a very sunken state because half of them have intermarried with foreign wives and they're completely vulnerable. And the ruins surrounding the walls of Ushalayim are so dilapidated that you can't even circumnavigate Ushalayim. He tried, he tried to walk on a donkey around the walls of Ushalayim but there's so much debris and so much wreckage that he couldn't even walk 'cause there's no room for the donkey. So that's how bad it got. You're just basically living in a garbage heap because of all the attacks on the Jewish people. And everyone's crying and they're crying because they still remember the tragedy of the first base to make their Shorban and because they lost their family members and they know that whatever they're gonna do this base to make, they're just gonna achieve the same glory as the first base to make their Shorban and they're crying and they're crying and they're crying. And where's the time you say? (speaking in foreign language) (speaking in foreign language) The joy and pride of being with Hashan is your strength. (speaking in foreign language) This is a day to be in the presence of Hashan. (speaking in foreign language) As he judges the entire world. You could be afraid of that or you could embrace that. And you embrace it in two ways. One is because Hashan told me that he's my melachan, I trust him. Two is, I'm part of Ami's own Jewish history. And that means I come to this day packing as we say in Brooklyn, I come packing. I'm not afraid of this day, quote, unquote, because I have sajos. And where do my sajos come from? I'm part of my people. I'm being part of my people gives me confidence. So until you understand the gravitas of the day, you can't feel the pride. Until you know the weight of the day and the solemnity of the day and the stakes of the day, and the consequence of the day, it's a flat day. Pesach's a flat day. I don't mean flat, there's nothing there, but an event happened. And we recall the event and we relived the event. Today's not an event. Today's cosmic. You'll wake up and merge them on Thursday. The world around you will seem to be the same, but it isn't. 'Cause the shim will have recreated it. And he's judging every single organism from human beings to parameceums. And you're the only one that knows it. And you're the only one that blows the chauffeur. And you're the only one that has your sister in your side. And you know that a shim knows it, you know it. And you're the only one to be mama shim. That to me is a lot of pride. That to me is a lot of glory. That to me is a lot. So how you express that, you express it with somber, solemnity, fizz thing, or do you express it with? Our minagas tilt it towards nicest food, nicest clothing towards the grandeur of it. But until you visit that other side, you won't get to the grandeur. It will be a flat and empty and hollow grandeur. You have to understand the magnitude and the dimensions so that you feel the grandeur and the glory. Try, stretch your minds in Russia, Shana. Shana is about stretching your minds. It's about altitude. It's about moving beyond and above. We'll talk to young keepers more about descent. The Shana is elevation, expansion, panorama, mama shim lakim, imagination, work. Don't take shofar lightly, work hard, and don't say a word.