Elul: Opening the Gates of Possibility

OK, here we go. All of our mediums were up and running. That's Hashem. As I said, everything we learn here should be much a salute and a protection for all of our Haileem and their holy work wherever they are. Hold on to Gita Khan, wherever they are. And of course, the swift return of our hostages. OK, we are here in the weeks of Surchot, in the Apex, I think, the climactic moments of Khodash-e-Aloh. Less than one week from Prashashana. And therefore, in thinking about what we wanted to look at today, this evening, I thought we should go back to a foundational concept in the Sivan Shalam, which we're looking at here, which for those who is their first exposure, the Sivan Shalam is a contemporary, acidic, safe, and by the Slonema Rebi, who passed away in the early 2000s, I believe. And they are Joshua's. Joshua's that he gave on Chhabis, on Khagim, and we're written down. And the thing that makes it so unique is that he takes these very high concepts, and he makes them accessible, and he presents them in a way in which you don't have to be an expert in Kabbalah, or any of these things, in order to understand what's going on. That being said, though, this piece in Khodash-e-Aloh, I actually spoke to Shalam Weisberg this afternoon, when I was preparing this piece, because I had a couple of questions. We were talking about Mots-e-Jabis, the Slichos. But as I had a couple of questions on some terms that he throws in here. So I think I understand some of it. I did some research. We'll try our best, we'll learn it together. As always, the sheer-- this is really khabura. It's really learning together. Anything we'll go through, we'll read together. We'll speak any comments, questions, ideas. If you want to read, Simkh-Arabah, we'll see what we can learn from the review from the static at this very, very special time of the year that we find ourselves in. OK, but see how they're just mine. So we're going to begin. I'm going to give a little introduction to this idea that he begins us with, which is, at the end of Pasha's Khukas, going back to Bammidbar. Torah speaks about how Israel defeated Sikhon, the King of the Emirates, and took over his city called Khashbon. It's the last aliyah in Pasha's Khukas. The text then has this poetic line that says, "Hah, Moshelem Ba'ul Khashbon," and the English basically says that, therefore, the poets say, come to Khashbon, let the city of Sikhon be built and established. So this is a famous verse. It's sort of poetic, and it sort of seems to be out of place, and so it's fodder for Russia. And so the Gomorrah and Babobostra explains the following. I'm going to explain it outside, and then we'll see it inside. But it's a little bit complicated if we just jump in outside. It says like this, that the language of the Pasha says the poets slash rulers, the Moshelem. So the Gomorrah and Babobostra explains, these are not kings, but these are speaking about Moshelem, meaning those who rule over their gates or hara, like those who control, come to Khashbon, come to the city called Khashbon, and what does it mean? It means they come and make a Khashbon a nefesh, a spiritual accounting. Asking basically, what do I gain from sin and what do I lose? What do I lose from doing mitzvos? What do I gain externally, eternally, bhikhli? And when it says, let the city of Sikhon be built and established, it's referring to when a person makes this reckoning, their life is strengthened and ordered, like a city with firm foundations. So that's basically what the Gomorrah, how the Gomorrah explains. So we're going to see how he uses it. But basically, he explains that this is used at the beginning of L.O. as an example of saying that just as Israel conquered Sikhon, a Jew must conquer the Sikhon within. And which are basically the habits and impulses that are going to pull us off course. And the way to begin that process is going to be with a Khashbon an nefesh, some sort of honest, internal self-evaluation. So let's see what he says. Al-Kain, Yom Ruh, Hamosh Lim, Ba'ul Khashbon, Ba'ul Khashbon. So the past success over there in the end, the end part of Sikhukas, that the rulers are going to come into the city of Khashbon. For Perush Khazal, and Khazal is going to explain in Bavipastra, Al-Kain, Yom Ruh, Hamosh Lim. So when the past success, Yom Ruh, Hamosh Lim, come these rulers. What does it mean, really? It means a-luh, Hamosh Lim, the Yates Run. Those who are really ruling over their desires, their rutsons, their both evil and good desires. But the point being that the people who have control, Ba'ul Khashbon, they come to the city that we call Khashbon, he says, what does it really mean? It means, Ba'ul Khashbon, Hoshal Al-Ambichulid, they're going to come, and they're going to make a Khashbon an nefesh. They're going to come and try to understand what is the value of Amitsfa, what is the value of Anaveira, and how do these things integrate into our lives? He says, "Habbi'ur beze, shayesh Khashbon Pratim, mikomine Pratim, shayye tsarhara, maftea, behem, etadam. Inb'amidot, inb'atavot, raot, but inb'eshtam, yetsram, a'felim." So he says, we have an explanation, which is to say, that we have an individual accounting that is comprised, that is comprised of all sorts of different elements in which the isrhara comes to try to seduce a person. Whether we're talking about midot character traits, whether we're talking about evil inclinations, whether we're talking about dark tendencies, the lowest sort of revenge or anger-motivated concepts. We also have a Khashbon-o-Shawalan, a sort of more all-encompassing accounting that a person is going to make. A Khashbon that's going to encompass the entire essence of the world. Shahray Khawadan Bifnay Aats-Mo, who olam Katan? Because each person is their own world. We know that each person is the world. And therefore, saving one person is like saving the entire world. It's an idea that we're familiar with. But yashl-heep-bon-en ha'in namaleh u-ed-ya-ud-o-vitaf-kid-o-be-o-lamo. So a person has to think. When they're making this Khashbon, they have to think about, what are the challenges? What are the things that my teacher is pulling me from? What are the things in which the world is expecting me or hoping that I'm going to fulfill? And really, what was-- what's the essence? What's the essence of my life? What's the taf-kid? What's the mission that I'm here to accomplish? Ve Khashbon ha-ze-ye-chulim-o-as-so-toe, rak-e-lu-ha-mo-shling-be-yats-ram. So he says, in this type of Khashbon, this type of internal accounting can only be made by a person who's able to have control over their desires. I'll explain a little bit more. Ki-e-le-sh-ye-na-mo-shling-be-yats-ram, because those who are not able to have control over their desires incane me-shu-hadeem-hem-me-ye-its-ram-be-at-a-tai-vot-ad-sh-e-e-na-m-s-u-g-a-lim-le-mat-sot-omek-ah-hashbon-le-amitah. Because those who are not able to control their desires, therefore, it's almost as if they're bribed by their inclinations. That's how he describes it. He says, when we are controlled by our tai-vot, our yaits-ar-hara, our inclinations that draw us to do things that are not necessarily in line with who we want to be, and who we know our purpose in this world is to be, he describes it as almost like the yaits-ar-hara is bribing us. That's to the extent. He says, they're bribing us to extract their bribing us. The yaits-ar-hara is bribing us. Acha-e-e-na-m-s-u-g-a-lim-le-mat-sot-omek-ah-hashbon-le-amitah. And to the point that we're not able to extract really the true accounting, the honest accounting that we're meant to make for ourselves. The rak-e-l-sh-em-o-sh-le-im-bi-ya-tsaram-ro-im-e-t-d-va-rim-le-amitah. And only those who really can control their desires, control their it's, or they're able to make that real accounting and arrive at a place in which they can really see where they're meant to be going. So why is he telling us this? What's the background in addition to it being an interesting understanding of how Hashbona and F-Hashworks and sort of where we find that concept in the Torah? Because he says, as man-grama, the time causes it. What does that mean? A yami-m-nora-im? Lak-shov-kashbon-o-sh-e-olam-b-kol-haki-fo. That this time that we find ourselves in, we're about to enter into the yami-m-nora-im. This is going to cause. This time period is going to cause, in a cosmic sense, to almost surround us, like all of its circumstances, both on our internal level and also on the whole world level, causes this process to be happening. Because he's going to explain that we're about to go into this period of Hita-chut, of renewal. And so every time we have this renewal, we have, by nature, this sort of evaluation, this judgment, this idea of standing in front of the king and making a certain accounting. So we can choose the we want to approach it ourselves and make that accounting, which is part of the work of this month of El-o that we're in. And we're so deeply involved in it. Now we're involved in sikhot and all these different things. Or are we going to wait and let it be done for us? We're going to see the power to which extent we can accomplish that. Kikosha-nab-i-fne-atsman, he says, every year in itself, Yehid-a-ni-fred-e-t-beth-o-ghab-ri-aha-khalid. Every year he says, is its own entity, its own unit, that's separate in the entirety of the creation. Komode-i-tab-e-yasoda-voda, as we speak about in Yasoda-voda, was the first Slamarrabi safer. He speaks often, you see, wasshalam? No, so this is the most the last Slamarrabi. Yasoda-voda is like the alter Slamarrabi, the first one. He's often, he quotes the svarim of his generations before. So he says, and this is an idea. And he says, he's just saying that when he expands on this idea and his unpublished letters, even more, just backgrounds. I mean, he's just kind of coding it. He says, he says, he says, even though we know that every day, since the first six days of creation, is a new day. It's completely new. We say every morning, in Pseuk-i-Dezumar, we say every day in Chakras that were created every day really anew, right? And every day, therefore, has its own Tikkunim, its own purposes, its own pieces that are meant to be fulfilled, that are meant to be fixed. And therefore, it makes sense to say that every year also has this quality, and in particular, a spiritual quality as well to a physical reality, that every year is going to have a new sort of element of spirituality to it. It didn't exist a year before. So again, this is a little bit of a holistic idea, but basically, there are three worlds in Kabbalistic understanding, there's the Bria, the Yitzira, and the Three Levels of the World. And so he says that this new spiritual quality that's going to drop into the world every year is going to sort of be Michel-shell from each one. Michel-shell is like it's going to sort of spiral down. So in the higher worlds, which we don't necessarily even have to understand what those things are about, but there's going to be this new spiritual energy. And it's going to come down into the different levels until it comes down to us, which is this lowest level of existence. [NON-ENGLISH SPEECH] And he says all of this is going to be in the aspect of the puzzle that speaks about how Jacob, if you know, was this standing, Mozart, with his position facing the Earth, the land. But his head was sort of going up, which is sort of a metaphor for this puzzle in British, is a metaphor for this relationship of what is the purpose that Hashem created the world, or mankind, in this world. It's to build, as the author of this week's about to build, the Dura Betachetonian, to build a dwelling place here in the lower worlds. And Adam, and Adam, meaning man, mankind, human kind, is created to be that bridge, to help Hashem create that Dura Betachetonian. So he's saying that this new spiritual energy is transmitted via human beings who are here to build that gap. And he says, "Vahine, Betorata vote. And behold, we see the Taurus of Os is a collection of different-- it's like a koutine. It's like a safer that has all sorts of writings and different things of a different cinema or a pen. I'm getting sort of a tour here of the whole library of Selonamon literature." History is important. Exactly, exactly. So he says, "Vahine, Betorata vote. Mekasha." So he says, "The Taurus of Os asks a question. The Ha'anaan-Kaimalan, Barosh Hashanah, Nidun Ha'ulah." What does he say? He says, "We understand on Rosh Hashanah that the world is judged. Ralama'anu mi'palin ak'itsre v'merri'e b'kollum." So this ak'itsre v'merri'e is a illusion to a Gomara in Bava Basra, another Gomara in Bava Basra that speaks about how every single day a person has to pray for sick and suffering people. To the extent that every day we have to-- meaning if we have someone in our lives got forbid who's sick or who's suffering, we have to pray for them every day because every day is a new entity. Right? Which is another way of saying, which is the question that he's going to flesh out here, which is to say, "I'll read the question and I'll explain it to you." Khmanda Ammar, Adam Nidun B'kollum, and then he says, "You could look over there and you could see the question, you could see the answer in his, in his sweet words." So he says, "He says, what's going on here?" He says, "What's the question? If we understand that every year, at the end of the year, the world is judged. We also understand that every day a person is judged. So how could the two work together? Meaning, if I'm going to be judged on the year is going to be judged on the year, what's there to judge if every single day I see the proof from the Gomara that a person who's sick and suffering needs to be daven for every single day because there's a new judgment that's to creed upon that person every single day. So if we're being judged constantly, every single day of our lives, then it's almost like when we get to Russia-Shan'a, we've already been judged, like the scales have been sort of wiped clean, so to speak. So what is there left to judge when we say that the whole world is judged on Russia-Shan'a? Does that make sense? Yeah, but isn't it taking the sum of all the judgments and judging that? It's really meta. So explain a little bit more, say a little bit more? Like every day we're being judged, but we're human, so it's most likely that every day we'll be the same outcome, so it's kind of like the average. It's taking average. Okay, that's what you thought. You'll see, are you raising your hand? No, that's not a hand, I've got it. It's taking an average. I hear what you're saying. I hear what you're saying, could be, could be, it's taking an average like that. No, no, I think you do understand the question. The question is, and I don't know the answer, but if we say that every day is truly created a new, like if we truly believe that every single day is, right, I mean, meaning when we say that every day is created every new to the extent that what's the case of the Gamara and Baba Lashra, that a sick person or a suffering person needs to be daven for every day, means that I can spend all day at the hotel, davening for someone. Literally the next day, it's almost as if there was no davening. It's not that there was no davening, it's just to say that that person needs new to feel us the next day, because their reality, their essence, their whole world is recreated again a new. So therefore, if they don't get daven for again the next day, then maybe the new status that they find themselves in is, you could really drive a person crazy, right, the idea of, this is a reality, right, I mean, this is the nature of obligation. I mean, it's also, I mean, if you think about it on a very sort of humanistic level, right, I could eat a lot of food yesterday, but I'm still hungry today, like I thought, you know, it's not so crazy for my person, there's a lot of things that we do that, like, that was very, that was a good analogy, right, like, you know what I mean, like, like, okay, so let's see what he says, he says like this. So he says, I'll, I'll pee a more, it's a chandel for sure. So it's, according to what he says over there, it's reasonable to explain. What is relevant, what is appropriate, what is, is relating to every individual soul, and they're accounting on the individual level of their newness every day. Because Om Ram Adam Nidun Bekolyon, right, and that's as we say, many, I think I explained it very word of e. He machinogel, a coal neffesh bachashbona prat, a heat chad chute, he bekolyon, com Ram Adam Nidun Bekolyon, right, so we say that every single day a person is judged in their own world, according to their own, their own personal Hashbona neffesh, according to their own personal tafki, their own personal, personal uniqueness, aval heat chad chute anogat, le klalut haolam he bekolshana. He says, but the, the newness, the renewal that's relevant and related to the entirety of the world, that is the judgment that takes place every year, every on, on the entire year, right? On an individual basis, it's true, we are judged and we have an individual accounting for who we are, like the food metaphor, every single day, but the individual judgment of the world as an entity, that is the judgment that takes place in Hashbona. Now why is that connected to me? Because I as an individual, it's true, I'm an alumno lo lo, right? I'm an entire world in and of itself, me as an individual, but I also as an individual, and part of the entire world that I exist with it. So it's not mutually exclusive. Both things can be true and relevant to me at the same time. Both that I as an individual need to be judged and doing my own Hashbona neffesh on a daily basis, and I as an individual am a product of what's going to be in the world this year. He says, "And this is how the Gomara," and Rosh Hashbona explains, "ha'olam ni dune." "Vahu hen be ma'shnogea la claluta'olam." "Ve hen la claluta'hashbono sha'olam katanhadam." Right? That this is both, this is referring to both the things that are relevant to the entire world, and those things that are relevant to the world of an individual person. This is the renewal considerations of what's going to happen, and what's going to be. These things are relevant to both. So now he sort of summarizes where we are. He says, "ha'olam ikholze." "What comes out of all this?" He says, "Bekolshana yashkit khachut yachida hume yukhadet bethok kalutabria im yuhud khadash." "That every year there is a renewal that is unique in specific within the entirety of the creation, and that new creation is going to have a yuhud khadash, a new destiny, a new goal, a new purpose that we have to focus on." And here, strapping, hold down, we're going to talk about a Kapilista concept. So hold on with me, and I think we'll understand the depth of it. He says, "Vahu al-Darekhti'idha pakitveh arizal." And this is an idea that we see in the writings of the arizal, in his sefer, in the section of his sefer, he speaks about the kavanotra shashana, the intentions of shashana. So what is the arizal say? He says like this, "Shabekolshana wa shana ha'ol khoseir le qad muto, kamo shahaya bebriyat ho'olam imkol inyan ha'dormita beha nesiva." So the arizal says that every year the whole world returns to how it originally was. Le qad muto is how it originally was at the beginning. Code them, original. And not just at the original of when the world was created, but specifically at the original moment when Adam, when the first man was created, right before this moment of the nesira. So ha'dormita means to go to sleep like in America, to go to sleep. And nesira is the separation, literally the sawing. So it's this idea, this Kabbalista concept of Adam and Hava. Before, the Kabbalists explain that before Hava was formed from Adam, they were both in the same body. They were both connected, but so to speak, they were gav al-gav. And we know that when we're in communication, we're in relationship with the person. Even if our backs are to each other, we could be in this sort of odd place where we're both connected on a very deep level. And yet the communications allows it. When I'm not looking at your face, when I'm not panim al panim, it's harder to communicate. It's harder to understand each other. It's harder to be connected in a raw and original way. So this idea is that when they were sawed together, it's almost like this was the first moment of the depth of their relationship, really coming into formation. When they were, when dormita, the hana-sira, when they went down to sleep, and they were sawed apart, and all of a sudden, they went from being back to back to being panim al panim. They're looking at each other to really encountering each other for the first time. That depth of relationship, that the way in which we can imagine, that sort of like what the result describes is like sort of the spiritual DNA of the world, of how it all began. That is the spiritual DNA of creation, that first moment of other than have a looking at each other, right? It's a, it's a, and therefore, he says that every year in Rosh Hashanah, we're almost like we're going back to that original place, to that original nature of that relationship. We can imagine that, that, that the spiritual power of that moment when they first encountered each other, when they first realized that they were meant for each other, to live in relationship to each other. That is to the extent of the renewal that happens every year between Amitra and Akutushbhara. It's like every year we go back to that original spiritual, spiritual DNA of the world, and we have an opportunity to reform our connection with Hashanah, to rebuild that connection, to get to that heightened place of panim al panim, and restart from whatever it is, because again we're talking about a wiping of the slate, a clean start. Does that make any sense? Yeah, yeah. A little bit. Yes, your whole day? Yeah, make the place up. Jordan, you with us? I think, is, is, is what he's trying to say as well, is that all the, for lack of a better word, like all of the residue build up that happened over the year, it's kind of being white, clean, and then you can kind of get back to kind of the base assumptions without all the, without all the czar that kind of covered up the relationship, and that's kind of what it allows it to flourish and kind of go back to, you know, as you say, wipe the slate, the clean, go back to the start. 100%. Meaning, but not just on a physical level, but on a spiritual level, meaning that the renewal of the relationship that we're going to have is going to be that strong, that all of that schmutz that you're discussing is, is able to be sort of regenerated and, and re, reconsidered. Yeah, moving forward and then, and we'll come back for you more. Umevouan Al-Pize, Mashaqatufa Rambam, and he says, we can understand according to this, what the Rambam writes in Khilkhos, Khilkhos Choova. So he says, we can use this understanding of what the Rizal is talking about to understand what seems to be a contradiction, so to speak, in the Rambam, which is, the Rambam explains in Khilkhos Choova, that when a person dies and goes up to the heavenly court, the heavenly court is going to measure, is going to take a counting of their, of their sins. And we also understand that this happens every single year, that the heavenly court takes an accounting of our sins. So he says, "Wilakhora may Yutar hadem yon ke shamshi shoklin bashaat mithatovechulay." I might think that on the surface, it seems that this accounting that we're going to take at the end of one's life is going to be extra, it's going to be unnecessary, because if a person is truly being measured every day and every year, then what's going to be left to measure when they die? Because again, if we truly understand the depth of what he's saying over here, it sounds like, as Jordan was just saying that like, it's like it's a new slate, it's a clean slate, so what's there left to measure? So he says, "Velohaya, Sari Khloemar, L.S. Shoklin, Avonotav, it didn't have to, the Rambam shouldn't have had to say that it was going to do it at the end of our lives. If he just says every year, we're going to measure, you know, we're going to judge and measure a person's sins at the end of the year, then okay, great, so then at the end of his life, like, that would make sense, so while you have to say "and" when he dies, we're also going to do it. So he says, "Ella, kamashmalan, de kamo beet mitatou, shakfar negmar et yaudau vetaf kido be olamau, me aain hamishgal haze ubekol shana, shahih yehidah bifney atma, veha shana hako demet kfar negmarah, umat khila mitsiyud qadasha im tafkidim qadashim." Before I explain it, you just said you had a noise of understanding. What are you understanding over there? No, it sounds like more inception of like the year closes and then I don't know how it's going. So he says like this, he says like, "You're right, it is inception," sort of speak. Like, the day closes, like, we're judged every day, and we're starting to slate, but the year is a slate for the yom, and then the year finishes, and I don't know where to go from there. Right, right, you're on the right track, 100%. So he's saying that we understand that when a person dies, it's understandable to say that purpose that they were brought into the world. They're a purpose, they're a goal, they're a whole essence of it, it's done. Whatever, like, meaning we understand, there's a certain idea and Judaism that people have Tikkunin, that they're coming to the world in order to accomplish a certain Tikkunin, a certain goal, a certain toughki, a certain mission. And even though it's a very hard thing to understand, it's definitely not a shiva vort that you say, but when a person dies, we understand whether Ahmad Hassan shouldn't happen to anyone that we know or anyone ever again. It's a young child or a great, great, great, grandparent when they're 120. When a person passes away, we understand that on a cosmic level, on a spiritual level, so to speak, they have accomplished that goal that they were here to do in the world, their Tikkunin, and when their Tikkunin is complete, then Hashem takes Hashema. And in Kholzmanch that they're still here, the whole time that they're still here, they still have a Tikkunin to accomplish. So when a person dies, we understand that that Tikkunin has been accomplished. So he's saying similarly, this accounting, this weighing that we do every single year, Shihi-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i-i. It is its own individual entity. Every single year has a purpose. Has it Tikkunin that is only able to be accomplished during that year? When the year ends in, you know, six days, five and a half, five days from now, the purpose of this year will be over. There will not be any more opportunity to accomplish the goal that this year on a spiritual, on a personal, on a cosmic, on an individual, on a holistic, nation, Amisrael level. All of the things that this year, when the Brio blew it into the year, so to speak, at Rasha Shana last year, that was meant to be done. In five days from now, it will be done. There will be no other way to go back and fulfill it again. It's terrifying, but it also could be optimistic. We'll get to optimistic. And we'll get no opportunities. So when Rasha Shana comes, we understand that the previous year is over, just like a person who dies at 120, their Tikkun, their ability to accomplish what they were meant to accomplish in this world. This is over. This part of their life, there is no more of that. We're going to, this person is going to begin a new reality with new goals and new purposes, and new accomplishments waiting for them to achieve in the year to come, which is to say that it could be that some of them are, again, it could be that some of them transfer over. Wow, go, yeah, go, yeah. So we're here. It could be that that some of those goals, some of those ideas are going to, are going to remantifest in the year to come. We're right over here at the bottom. At the top, bottom here. It could be that the year to come will have the same goal. It could be that it will be a new version of that goal. It could be all sorts of different things, could be. But the point is we can't go back and redo the Tikkunim that Hashem wanted us to accomplish in the previous year. Okay. So now he brings a, brings us closer to, to Ella. We're in parts of Shuk, we started in parts of Shukas. And now he takes us to part of Shofteam, which is for those keeping squad home, the first part of Ella. And he says like this, Umar Umez, Aaynyan, Bepasuk, Shofteam, Bepasuk, Shofteam, Bepasuk, Shofteam, Bepasuk, Bepasuk that speaks about judges and guards or police people or however you want to translate that, that a person should put at every gate. He says like this, yes, Shaharim Shonim. We have different types of gates in our lives. Adam, who Bachinat, Shahar, Amitya, Ches, Lyomo, every day in the life of a person, they have a gate that is this aspect of, it's relating to the purpose of what this day is about. Every single day we said it has its own purpose, its own toxic. We only can accomplish what we're meant to accomplish on this day, on this day. Right? We can't accomplish today's task tomorrow. And we can't accomplish tomorrow's task today. For Kol Roj Chaudesh, who Bachinat Shahar, and this also manifests every month. Every month we understand that there's also an element of a gate that each month, L, old, you know, has its own toxic that's very different from Tishray, and that's very different from Sivan Amashal, right? So like every month has its own idea and we know that there's a lot of detour on each month and what each month is about, but each month has its own goal, its own tough key, its own Shahar, so to speak, its own gate. Byesh Oud, Shahar had the Dol Barosh Hashanah, Hashar Shal Koh Hashanah, and every year we have a gate called Rosh Hashanah, and that gate is the new year, it's the new goals for that year, that only can be accomplished in that year. He says, "In Yansh'ar, Ha'inu Makom, Ahid Bona Nud, La'anhu Nighnaz, Filashem Ma Nighnaz." Each Shahar, each gate is an opportunity for a person to contemplate. Every time we go through a gate, whether it's every single day, whether it's every single month, whether it's every single year, Judaism is built in a way in which we're enticed, so to speak, to take a moment and pause and say, "What is this Shahar that I'm walking through, meant to remind me of, meant to help me think about?" And I get to choose, he says, "La'anhu Nighnaz, Filashem Ma Nighnaz." For what, or why am I going through this, and how am I going through this, or for what am I going through this, meaning I can choose, I'm going to slump through the gate, where I'm going to run through the gate like, like a lion, right? The first, first, "Hallacha" and "Shuthar," it's about waking up in the morning like a lion, right? Like, I get to choose the way in which I'm going to go through all these gates. And that's why gates is the metaphor he uses here, because gates we understand go through gates. And he says, "Vezeha Tafkeed, Barosh Hashanah, Shehu Zmanla Khashov, Khashabonosh Alla, Astera Khashabon, Hazebe, Iqarou, Aineanu, A'avar," he im A'atid, "Ech Iqanez, Bezeh Hashar." He says, "And this is what this whole idea, this whole period called "Rash Hashanah" is all about. I'm going to think about the Khashabonosh, the consideration, the calculations, this considerations of the world, what its essence is all about, and it's not about the past. When I stand in "Rash Hashanah," I'm not thinking about, "Oi, Nebach, this past year, what happened for Khuleh," right? It's an interesting thing. If you look at the Maqsor in "Rash Hashanah," these days were saying a lot of "Viduey," right? And "Sli Khos," a lot of "Viduey," it's an interesting thing, Derek Hazar of "Rash Shuster" spoke about it in his sheer on Chab's day. Here, we were speaking about how it's like, it's a funny thing. He told the story of the Baal Shemto, about how someone came to the Baal Shemto and said, "You know, to the Baal Shemto, Rabbi, what's going on with Sli Khos?" Like, we say Sli Khod, we're saying, "You know, I sinned and I did this, and it was hardy, and I stole, and I wasn't kind, and "Dah, dah, dah, dah, dah, dah," you know, he's like, there's a contrast there. So he said to the Baal Shemto, he says, "When you see that you're doing like intense cleaning, when a person is doing intense cleaning, spring cleaning, for example, and they're, you know, elbow, you know, and they're like up to their waist with soap, suds, and dust, and all these different things, you see that they're like whistling while they work, so to speak. There's a certain like joy in that work. Why? Because I'm cleaning it out of my system. There's something that Judaism is telling me that is really beautiful, and really cleansing about this idea of restarting, starting new, clearing out the shmuts, and starting with the clean slate. So much so that in Russia Shana, if you look at the Maqsor, why did they say all this? Because if you look at the right, it's not in here, I'm just telling the inside. If you look at that, you can look in there, maybe you could find it, but so much so that in Russia Shana, there is no vi-dui. You'll keep poor, there's plenty of vi-dui. Sli khos, there's plenty of vi-dui. But Russia Shana, there is no vi-dui, because Russia Shana is all about crowning Hashem, the Malach, the king, unification with Hashem, in his right zone, and what the goals are for the new year. There's no vi-dui. It's Russia Shana, it's this period of total heat, hot shoot, total renewal. I'm not trying to remind myself what was about VAR. I'm focused totally on that heat. I'm focused, I'm focused totally on Ech-e-Khanes-Bezeh-Hashar. I'm going through this gate. It's going to happen whether I want to or whether I don't want to. Jordan, your hand is raised. Go ahead, I didn't want to interrupt your thought. No, beautiful, go ahead. Okay, so just a question for you. With regards to the spiritual energy that each new year brings for a new top kit, so that it can only be achieved in the nine years. So a lot of people will say that you should set your goals for the year ahead, and you should be proactive, and you shouldn't be reactive, and you should have things that you can measure, whether you're. So the question is based on this Torah that we're reading from, you see the Shalom, is this. is this whole thing about a new energy for a new year? Is it top-down or bottom-up meaning? Is it a Shalom saying, "I'm going to show you what your goal should be for this year, by virtue of the fact that I'm going to put certain people in your path or certain, you know, certain Torah in front of you, or is it more than worsening to a Shalom?" You know, this is what I want to achieve in the year ahead, and it's like bottom-up versus top-down. Hold on to your question, we're going to come back to it in about eight lines. Okay, so let's see it, let's see, it's going to answer the question right now. So he says, "Al-Darach, the ith of the Toldos Yaku of Yosef," and he says, "we can understand this in the way in which it's brought down in the famous mushroom, the famous statement of the Toldos Yaku of Yosef, on Parshas, in which he says, in his explanation where he says. Ma-Mar Khazal, he says, "we have a statement of Khazal," that says, "there are three gimos farim niftachim burashashana," there are three farim that we open on rashashana. The first safer is the safer of Sadikim Gumorim, that is, that are written and they're written and they're signed immediately for Khaym tovim, that's where the Sadikim go. Then the statement Khazal says, "there are rasha'im gumorim," there's the safer of Khaym, for the complete evil people who are written immediately for death for horrible things, and then the statement, he doesn't bring in here, but the statement continues by saying, and then there's the safer bayonim that are toluim ve-omdim ad-yama-kippurim, right? There is the safer of bayonim which are sort of up in the air, so to speak, until Yomkippurim. So we have three saferim, which is an idea in Khazal, that are written on rashashana, that are the saferim for the Sadikim gumorim, immediately alter Khaym tovim, immediately they're written for Khaym tovim, there's the rasha'im gumorim that are immediately written off for death and worse, and then there's the bayonim who are hanging in the balance, so to speak, between rasha'ana and Yomkippurim, and that's the whole of Vodha of the Seryatiyame-e-Chuva. Da'inu nif-takhina-swarim-lifne-ko-adam-she-i-khtov-at-zmob-a-at-i-do. So he says, what is the totus yak of Yosef say? He says that on rasha'ana, the idea is so strong, this idea of we choose the way in which, Jordan, we get to walk through the gate, the idea is so strong that a person gets to choose, he gets to walk up and open, so to speak, any of those three svarim, sheikh tov-at-zmob-a-at-i-do, and a person can come and write their name in any of those svarim. Sheikh im-me-kabel-a-v-a-at-a-l-hi-yot-sadiq-nikhtav-bin-o-gheil-a-tid-ben-sadiqim-gumorim. If a person says, whether I was this past year or wasn't, starting now this year to come, I'm going to be written, I'm going to be behaving, I'm going to be considered amongst the Sadiqim-gumorim. Boom, I'm going to write my, I'm going to walk up, it's like a welcome book at a, you know, like a wedding or something, right? Like, I'm going to walk up and I'm going to write my name in that safer, or imh-has-washa-al-ma-he-feh-shakh-hosh-hev-li-yot-ke-rasha-gumorim-gumorim, shero-tsa-le-ma-leta-avot-a-ve-chul-e-ha-re-hun-nikhtav-besaf-ransha-rasha-im-rach-ma-nats-lan. And so, to the opposite, which is to say, God forbid if a person says, you know, a person says, you know what, last year I was great, but this year I'm on the moon, you know, I'm going to, you know, it's going to be like, they're going to go out and do all the sins, right? And-and-and-Rach-ma-nats-lan. A person can say, so the-the-the-the power of renewal says that tot-to-to-yaku-yosef is-is such that a person gets to choose on our shana. This is who I'm going to be in this year to come, and Hashem takes him seriously. Hashem takes him seriously. For all they're Xen'em'ar, Shof-team, Vashotrim, Tithen, Lakhrab, Kholzha, Arrecha, Amid, Eta, Adam, Alya, Udo, Vatav, Kido, that a person gets to straighten out for themselves. What is going to be their tough, what's going to be their purpose, what's going to be their goal for the year to come? Can it switch? Say again? Can it switch? During the year? Yeah. Depends how we consider, depends how we consider, there's two two things. Number one- I agree with my full thought. Sure. Yeah, yeah. Please. When you said about the homage to the room-streaming, I'm thinking of people who were really affected by the war. Okay. A good year, like, you really has a lot of women out, and he's coming to your shana, and you're like, I can't do it again this year. Like, that's a very different scenario. There's clearly a buscease of faith, and like, they say people who are really angry, I thought, believe it, God. Right. Apathy is- I'm thinking of someone who's coming in- Is what you don't want to see? Yeah. So they're coming in after like this crazy year, unfortunately, they've seen things, they've been things, they've lost friends, and they're like, "Shem, can't be adopted this year." Look at it, here it is. I'm going to build up his faith, build up. So it's an interesting idea. I don't know. I understand this is like a bigger than us. But we do know, in a certain sense, meaning there's a good mark. I think it's in Brockwood, if I'm not mistaken, that speaks about the Fila, and speaks about the Fila Tagation, because it's an interesting thing that we say to the Fila Tagation at the end of Sukkot, which is- which is- we do all these things, and all these, you know, with Derecha, if Anandju walks into a synagogue one time, we're in the UAE, we spend a lot of time exploring Judaism to Anandju's, right? And if you have to imagine there's one day in the Jewish calendar that Anandju walks into Shul, and you're telling Jews, like we're the people of the book, we're rational people, we don't- it's all about the Seychelles and intellectuals, and all these things. And Anandju walks in, you're like doing hoshanas and whacking the thing, you know, it's a very hard- very hard concept to explain, and it holds a word on this, but for another time. Beautiful, beautiful. But, but the Gumara speaks about is this idea, which is- the Brahma is determined and calculated for the year, which is to say the Sheffa that's going to be brought, like use the example of rain here, but it's true by all things. The Sheffa that's going to come down into the world is determined on Rosh Hashanah. We know that with- with absolute certainty. That's what the whole- that's what the liturgies about, that's what the whole concept is about, that's what Elul's about, that's what Chuvah is about, that's what this is saying right here. I can choose on Rosh Hashanah. I'm going to be at Satyik, Gumor, and I want Sheffa Adbi Dai. Give me all the Sheffa in the world. The Sheffa is determined, you know, those who are, you know, the book is written, you know, and on Rosh Hashanah, it's sealed on Yom Kippur, Bezel. The Sheffa is determined. However, why do we have to keep praying every day, three times a day, and show an ascetic for the rain to come, and saying in Shema that the rain should come, it's the right time, and then the right place, if it's all- if all the Sheffa is determined, then why do we need to keep praying? It comes back almost similar conceptually to why we're saying the beginning about- about the person who's sick and suffering, and we pray for them yesterday, but we have to keep praying them for- for them again today. If you tell me on- on Yom Kippur, their fate was already sealed. Hashanah knows what's going to be for them. So says the Gumorah, and I can- I can send it to you afterwards, if you- if you want to see it exactly inside, says the Gumorah. It's true that the Sheffa is determined on Rosh Hashanah and sealed on Yom Kippur, but the way in which that Sheffa will be brought down into our world is up to us, which is to say we have a relationship where Hashanah determines, you know, there's going to be, you know, a hundred inches of rain this year and there to spread. But whether that rain falls in October, or whether that rain falls in January, whether that rain falls, you know, in a way that is crippling and punishing to our enemies in Gaza who are trying to attack our Haleem to the Hashim, or whether it falls, you know, on- you know, in- on the Sea of Galilee, or whether it falls, you know, whether it's Latoelit or not, those things are determined by our consistent devoted on a daily basis. So while we know that a hundred centimeters of rain is going to be allocated to Erziz Rahal during this year, we don't know when and we don't know where and we don't know how, and it's through our consistent devoted throughout the year that we bring down the Sheffa, so to speak, in a way that helps it be distributed amongst the nation. So therefore we see that there is a partnership, because every day we have the ability to effectuate that for good and for bad. So a person could say, "I'm going to be a Sadik," and Hashim could say, "Okay, I believe you." In fact, we know that Hashim believes you, right? He told us, "Yakhov Yosef is telling us, "I'll give you a cough, you could have been an evil person last year, and Choova is so powerful, it's so possible, it's so real," that Hashim says, "go ahead and choose which book you want to be written in, you want to sign in, you want to sign yourselves in to the to the safer of Sadikim, Bissim Kharabah." But then if a person starts not falling in that path a couple months in, the Sheffa could be redistributed, the rain could fall at the wrong time so that it's not helpful for production, it's actually damaging for production. That's the idea, that's the relationship at point. Jordan, did any of this help you understanding? Yeah, I think it's interesting that we try our best to be still like set goals and try to say, this is what I'm going to do to achieve those goals, but I guess it's kind of going hand in hand, but the fact that Hashim will say based on the energies of this year, I'm going to put the right people in your way depending on how you're performing during the year, like you're saying, right? Exactly, and there's this idea, the famous, the famous Mahamara of the Al-Tarebi of Anila Dodi, but Dodi Lee speaks about, there's basically an Elo, there's what's called the Iteruta De La Tata, which is there's this hard work that a person does to arouse themselves, to have a spiritual arousal, a spiritual awakening during Elo, which is, I'm waking up early, I'm saying Slichos, you know, I'm doing Chuvam, I'm davening more, there's like a heightened spiritual work that has to be done, which is heavy by nature. And then, Anasashana, he says, all of a sudden, that moment, when the Hazzin hits that first note, Anasashana evening, and you get like goosebumps, right? Like, and you hear that, like, so far, and you like, you realize like, okay, we're in it, like, it's happening. That, he says, it's the Iteruta De La Ila, it's the arousal from above, it's, there's a reciprocal relationship between the work that we put in down below with our hands, with our hard work, and then the, in accordance with how much of that hard work that we put in, we benefit from this sort of Siat Deshmaya, that Ashem comes and gives us the arousal from above, gives us that feeling of, this is a new year, it gives us that feeling of, of, of help to, to get to where we're, we're going, and so we really have both dynamics at play. It's getting like, so I just want to, I just want to finish this, this, this, this section here, just this last little piece, because I think it gives us one, one last idea to hold on to as we go into this period. So he says like this, "Veynjana het khachu chatsarikh bekoshana, Yeshlevaair aldere khahavode." So he says this idea of the renewal, that a person needs to understand that's going on every single year, he says we can explain it, vis-a-vis the lens of our individual, you know, better actions. So he says, "Dekumob e milkhama, khazinan shagam im yeshle machane ekhad, harben neshach, ekhul neshach meyushan, velakh le machane hasheini, yesh sugey neshach yotere mit me tokham ve yotere hidush." So he says we can see as an analogy, that if we're in a war, and there's one camp that has a lot of guns, but they're old guns, they're old technology, and the second camp has perhaps even less guns, but they're new guns, they're more sophisticated, they're more innovative. Imkayin, therefore, shuvein erekh khala neshach khammeyushan, if the one camp is trying to fight the enemy using old guns, and the new and the other camp has all this new technology, they can have as many old guns as they want, it's not going to help them at all. He says, "Kamokhane, be milkhamata yaitzer, this is the same, this is applicable when it comes to the war we wage against the yaitzer hara." shi yaitzer shailadam mit ghaber um mit ghadash, because the yaitzer hara of a person, it's going to grow and it's going to renew itself. Lo-ma-speak-hane-eshach-ha-ya-shan-me-shanim-avru. The weapon, so to speak, that a person was using in the previous year to fight and to conquer, and to try to attack and resist that yaitzer hara, it's not going to be enough in the year to come. Ubekol-shan-at-sari-ch-lim-t-so-et-had-derek-be-hat-mative-hamit-hamat-imim-lev-av-le-av-o-le-av-o-to his heart, ule-yait-srav-hamit-chudashim-ve-yesh-l-khapest-drakim-ve-e-t-so-d-e-ch-lim-t-so-et-hane-shek-ham-eh-chudash. So, every year, just like the yaitzer hara is going to pick up that new technology and try to attack us with that new technology, so too, are we going to need to find out those pathways? We're going to have to find out the things that are appropriate to get to our heart, to control our heart, to go back to that idea at the beginning when when Amisrael is seen at the beginning in Parshat-Skukhas of winning that war. Politically speaking, he's saying, "What was the real war that Amisrael actually won over there?" The real war was Amisrael's ability to be most shlim, the Khashbom. To be ruling over the Khashbona nefesh, to rule over what it was that the yaitzer hara was trying to accomplish on them and and figure out how to fight that in an effective way. And that's the avodah of the new year, and that's the avodah that we're dawning for that we should have to see after the shmaya to accomplish during this period of time, during LL, because we're going into that new year. Everything that we use, that for all of our successes, all of our failures, for good, for bad, for medium, they're not going to be necessarily relevant in this year to come. They might be similar, they might build upon each other, but in this new year we're going to need new tools, we're going to need new muzzle, we're going to need and have the opportunity in just a few days here to decide which safer do I want to be written in, and what tools do I want to have given to me to help me be written in that safer and be accomplishing all that that safer has to offer me the whole year through. And if we understand these concepts, then I think we have a better chance of successfully going through that char and understanding what it is that that char is, and that's why I think it's so beautiful and so important to understand the genius of what's going on here, what the what the satanic is coming to teach us about this period of LL, this period of, you know, the days that this man grama that he says it's causing, you know, that's forcing all of this upon us, because when we understand it, then we can contemplate the right way to approach it, and when we approach it in the right way, I think our chances are that much greater of fulfilling the evota in the way that we're going to fulfill it, and the Zat Hashem being sign sealed and delivered in the safer it's that he came to Maureen, the alter of the time to be in Zat Hashem. It should be a good year for all of us. All of us should join tomorrow with Joy and Song for you Galilee Mindy. And you're doing me a shake, you're doing it. And it's going to be a really special job, it's the only time we'll be back Friday night, the only time at Tias, Karen's husband from his journey elevating with Daniel Katz in America, we'll be sharing with us a little bit of his journey. And Moté Shabbos, Musical Slicos, Sean Weisberg, it's going to be very, very special, Nigunim, Diverytelruth, and very special Jordan, you should have a foolish layma and we'll be in touch to have some more updates for Jordan on the other things.