Now we're going to continue, we'll start over again. You have your pages? You have your שיחות? Make sure you have it. הא? אבער פריער מ'קען מ'קען אנפאנגען, יא. Okay, so we're holding סעיף ג, but before we start we have unfinished business and that was the question we asked yesterday: what are the 10 reasons that Rabbeinu Saadia Gaon gives for shofar? And now we're going to hear them. The first reason is that Rosh Hashanah begins the beginning of ששת ימי בראשית. That's the first one. The second one is is that Rosh Hashanah is the first first day of עשרת ימי תשובה. Three is that shofar reminds us of מתן תורה. Four is the shofar reminds us of the Nevi'im and that they're compared to the sound of the shofar. Five is they remind us of חורבן בית המקדש. Six is the shofar reminds us of עקידת עקידת יצחק. Seven reminds us of the the ol and yirat Hashem. Eight is is to remind us that Yom Kippur is coming. And nine is to remind us of גלות and how we're yearning for משיח. And 10 is reminds us of תחיית המתים. What you didn't explain is how what's the connection to shofar of each of these things? You said the first thing is ששת ימי בראשית, that's what he says, because it's creation of the world? Because it's it's you're supposed to sound the shofar when it and it reminds us of ששת ימי בראשית, saying it's the day when Hashem created the world, and reminds us of when the king comes to the city, whatever it is, they sound trumpets. Okay. And where did you take this from? What? And where did you take this from? A certain ספר. A certain ספר? What's the name of the ספר? What's that certain ספר? Our Heritage. Okay. Which is a translation of which ספר? Sefer HaTodaah? Yeah? Yeah. Okay, I guess that's how they translate it into English. Okay. Good. Maybe we'll take a printout machine and give it out to everybody. Now, I hate to say this like a test, and everything test does not not it's not going to work, it's not כדאי, but people should know. Okay. Okay, good. We'll go vayter. So we learned here that there are three things: there is the inyan of mitzvot, the inyan of teshuvah, the inyan of malchut. And he said malchut, kabbalat malchut reaches into the עצם of the Eibershter, it's our עצם connection to the Eibershter. And mitzvot is גילויים. גילויים means it's only a גילוי, only something that the אייבערשטער wants us to do, but it's not his עצם. And then you have teshuvah is within mitzvot itself, it's a higher level because it could fix the problems you have with the mitzvot. So it's in the category of mitzvot, because if it wouldn't be in that category, then there's no reason to fix, because if you're higher than mitzvot, then who cares if you did it or not. So the fact that you have to do teshuvah shows that it's in the category, but it's higher. Okay.

Now the Rebbe continues: א נאמען וואס תורה רופט אן, a name that the Torah calls, איז דאך נישט קיין שם הסכמי, it's not just a name that was made up, סתם אן אנגענומענע נ- אנגע- אנגענומענער נאמען, a name that was just accepted, נאר עס דריקט דורך דער חיות, דער מהות פון דער אנג- אנגענומענער זאך, אנגערופענער זאך, that it expresses the חיות, the life, the מהות, what the thing that is called, what it is, which basically is given out in one מאמר חז״ל, says that רבי מאיר דייק בשמא. The Gemara says Rabbi Meir would look into a name and it meant a lot to him. It says Rabbi Meir with the חכמים came once to a certain place and they wanted to sleep over in a certain hotel, and they asked Rabbi Meir asked the hotel guy, \"What's your name?\" and he said, \"My name is Kidor.\" So Rabbi Meir said, \"I- I'm not sleeping here.\" So the other חכמים slept there, and he went someplace else. And at night this guy robbed them all and took away all their money. So the next day they asked him, \"Obviously you knew something. How did you know?\" So he says, \"I asked him his name. His name is Kidor.\" There's a pasuk in האזינו, כי דור תהפוכות המה. This is a expression saying that they're bad people. So when he said his name is Kidor, I knew it's bad, because he's מדייק in the name. So Rabbi' Meir would see in the name, he would see deeper what the person is, because a name, על פי לשון קודש, על פי על פי תורה, gives out what the person is. And you have to be a person to see it, not everybody could see it. So Rabbi' Meir was able to see it. Rabbi' Meir comes from the word or. Or is light. Light means that you could see; when it's dark, you can't see, when it's light, you could see. But anyway, a name that the Torah gives expresses what is the מהות of the thing that is called by that name. פון דעם, אין דעם נאמען ראש השנה, so now when we're talking here about us, we're talking about Rosh Hashanah. So the name is Rosh Hashanah, and that's in Torah. Someone asked me yesterday, after we learned these few lines, where in the Torah does it say Rosh Hashanah? Does it say anywhere? Does it say in the Torah Rosh Hashanah? Well, the שאלה is what do you call Torah? In Chumash it doesn't call it Rosh Hashanah. But in the Gemara it's called ראש - Gemara is also good, Gemara is also Torah. So in the Torah, when the Torah, the Gemara calls it Rosh Hashanah, that means דער קאפ פון יאר, it's the head of the year. It's not called תחלת השנה, it's not called the beginning of the year, even though that's what it is. It's not called even like you call it in English, New Years, it's a new year, it's like a beginning of a new year, but it's called the head of the year. זיינען מרומז, so on this name, Rosh Hashanah, there's a hint, די אויבנדערמאנטע ענינים. There's hints to all three of the things that we said before. We said it has three things, there's three things: there's the mitzvah and there's the teshuvah and and the עצם. This will be hinted in this this name, קאפ, in the head. א קאפ אנהאלט אין זיך, a head has three things. דער מהות ומעלה פון דער קאפ מצד עצמו, העכער פון אלע אברים, a head in itself, what is a head? A head is the highest, I don't know if you call it a organ, a limb, I don't know what what you call it, the brain is the most important and the חשוב'סטע part of the person. In itself, what it is, is the most important part of the person, the highest. Second thing, אין אים איז כלול דער חיות פון אלע אברים. In the head you have, it includes, the chayus, the life of all the אברים. All parts of the body get their life from the brain. The heart plays also a role in the same way, but in a different role. There are two roles, there's the role of the heart and the role of the brain. But the brain is the source of all the chayus, the life comes from the brain. The third thing is, דער קאפ פירט אן מיט אלע אברים, אויך נאכדעם ווי די חיות ווערט שנמשיך אין זיי. Besides that, the head controls the whole body. It rules over the whole body. So there are three things: there's the head on its own, what it is, then it gives chayus to the whole body, and after it even gives chayus to the body, and the body is alive, you could be alive, a person could be alive and lay in bed and and not be able to do anything, God forbid, then there's another thing: the head controls the body, makes the body do, makes the body see, it makes the body, rules over the body, and makes the body do everything, besides giving it its chayus. דאס זעלבע איז אויך אין ראש השנה. So since Rosh Hashanah is called the head, so it has the same three things. And these three things are the three things we said before. Number one, די עבודה פון ראש השנה מצד עצמה, there's something that Rosh Hashanah on its own is, which is תמליכוני עליכם, that we make the אייבערשטער as king, וואס רירט אן אין עצמות כנ''ל, which affects, it reaches into the level of the עצם of the Aibershter, so like we're talking about the עצם of the head, העכער פון האבן אן ערך צו דער עבודה פון כל ימי השנה. That day, Rosh Hashanah, when it has this עצמות, is greater, deeper, higher than all the other days of the year. We're talking about the day of Rosh Hashanah itself, or two days of Rosh Hashanah, because they're both be'emet go together, even though mid'oraita there's only one day, but there are two days of Rosh Hashanah, and it's called יומא אריכתא, it's like one long day. But these two days, as the letter from the Frierdiker Rebbe, that the 48 hours of Rosh Hashanah, he calls it the 48 hours of Rosh Hashanah are so special that if you shouldn't waste any second. But it's something that's special on its own. It's a special day, it's a special day that's more than any other day of the year. Now, wait, any other day of the year, we'll see later when if we get a chance and when we get a chance to learn a sichah on Yom Kippur, which is a hemshech to this, Yom Kippur is the same thing, because in the beginning of the sichah it mentioned that teshuvah is between Rosh Hashanah and Yom Kippur, so both ends have the same thing. But the idea is it has the inyan of עצם. There's the עצם of the Aibershter, which is the עצם of the day, and that doesn't have the next day, and the other days of the year they don't have. It's only Rosh Hashanah and then Yom Kippur is a day that you have a connection to the עצם of the Aibershter. Now in Chassidut you find other times also similar. What? That's why we say Tehillim on Rosh Hashanah? Exactly, because every moment of Rosh Hashanah is so precious that you can't waste it. You can't waste it for דברים בטלים. A precious time if you waste it. Even by Shabbos there was certain gedolim, forgot already which, one of the Polishe Rebbes, wouldn't go to sleep Friday night at all. The whole Shabbos wouldn't sleep, but davka Shabbos he wouldn't sleep. They say, which I don't know if it's true or not, that the Frierdiker Rebbe made a condition with his sons-in-law, with the Rebbe and also with רש״ג, בשעת they got married, a condition that they shouldn't go to sleep on Shabbos. But I don't know if it's true. I mean, they say so. Maybe it's true, maybe it's not, I don't know. But there were others Rebbes that didn't go to sleep on שבת at all. No, no, you could do other... Shabbos is learning, but also not to waste. But they asked this Rebbe, \"How could you not go to sleep on Shabbos? It's a שינה בשבת תענוג! To sleep on Shabbos is a mitzvah! It's a ta'anug, and then שבת, וקראת לשבת עונג, you should make ta'anug on Shabbos, a pleasure, and it says שינה בשבת תענוג. What's the roshei teivot make up שינה בשבת... Shabbos! Shabbos is a ראשי תיבות שינה בשבת תענוג.\" So he answered, \"You're right. Imagine such a day that every moment is so precious that even sleeping on that day is important. How could I oversleep one minute of that day? How could I waste by sleeping a minute of such an important day that's such important that even sleeping is a mitzvah?\" He brought it out that way. So on Rosh Hashanah, so you say Tehillim, every moment counts because it's a special day. But then there is more than that. Let's go vayter.

Rosh Hashanah you have עבודת התשובה. פון ראש... פון עבודת תשובה פון ראש השנה, וואס האט אן ערך און פארבונדן מיט מצוות וגזירות, אבער איז העכער פון זיי, און איז ווי א כלל וואס איז כולל זיי אלע. Then you have the mitzvah of ראש... the inyan of teshuvah on Rosh Hashanah, we know it's one of the עשרת ימי תשובה. That's already connected to mitzvot, just like the head gives the chiyut to the whole body. So the etzem, which is Rosh Hashanah, the etzem of the Oibershter, is nimshach into His giluyim. Just like the body are the giluyim of the head, the head is the ikar and that's like an extension, so teshuvah is an extension that comes from the etzem. And then you have the third thing, דאס וואס די החלטה טובה בראש השנה ווירקט אויף די קיום המצוות אין א גאנץ יאר. Just like in a head we said it controls the whole body, not only it gives it chiyut, it controls after the chiyut is in the hand. It's not only the head shoots chiyut into the hand, shoots the chiyut into the eyes, and memeila the eye gets it from it. After it's in the hand already, and the hand is alive, it controls the hand what to do. Same thing, Rosh Hashanah controls the whole year, that it gives you, whatever you do on Rosh Hashanah gives you a השפעה on all the mitzvot that you do the whole year. That's not teshuvah, that's lower than teshuvah, that's mitzvot. So we have mitzvot, teshuvah, and עצם. עצם is the day of Rosh Hashanah is עצמות, then you have the teshuvah of Rosh Hashanah it's like the head that gives the chayut to others, teshuvah which is connected, just like the chayut is connected to the body, but it's giving it from above, here also it gives the chayut to the mitzvah to the... it gives the chayut, and then it controls the whole year with all the mitzvot that you do, ווי דער קאפ וואס פירט אן מיט די אברים, like the head that controls the body, which is another reason why you should say Tehillim the whole time and not waste time. So before we were saying because it's such a holy day how could you waste one moment of the day, this is another vort. Since it's the head that controls the body, so whatever happens throughout the year is controlled by what happened on Rosh Hashanah. Divide the 48 hours of Rosh Hashanah into 300 and this year it's how many days? 80 something, 83, פ״ג, I don't know, something like that. If it's a עיבור year, so usually it's 354 days, sometimes 355 days, this year it's 300 and I think and 83 days. So divide 24 hours into this amount of days and every day is parallel to a... every minute is parallel to another time. So if seven hours into Rosh Hashanah you sat and spoke דברים בטלים, that day that's parallel to that minute, you're going to have a hard time learning here in yeshivah, because the head is something wrong with it for the day that's parallel to that moment. And that's why sometimes you sit and learn and you see עפעס ס'גייט נישט. What happened? You know what happened? On Rosh Hashanah at 3:43 in the afternoon, you were speaking דברים בטלים, that's why now you have a hard time understanding the Tosafot. And now you have to do עפעס a mitzvah, ס'עפעס ס'גייט נישט. So this is these three things, the connection of mitzvot, teshuvah, and עצם. Okay. So that's בנוגע to ראש השנה בכלל. Then the Rebbe continues,

וועגן ראש השנה שטייט מצות היום בשופר. It says the mitzvah of the day is to blow shofar. אזוי ווי פריער גערעדט איז מובן אז די דריי עבודות פון ראש השנה, what we said before we understand that the three things of Rosh Hashanah, which are the three things again? תמליכוני עליכם the מלכות, תשובה, קיום המצוות, זענען דא אין מצות היום. Since they're all three in Rosh Hashanah and the mitzvah of Rosh Hashanah is shofar, so shofar must represent all these three ענינים. So they all must be in shofar. און ווי אלע ענינים פון פנימיות התורה דאס מ'רומז אויך אין נגלה, and this is a חסידישער ענין. ענינים, this is the עבודה of Rosh Hashanah, so it's a רוחניות'דיקער ענין. But everything that we have in חסידות we find in נגלה, so the Rebbe says there's a remez in נגלה for these ענינים that he's going to say how we find it in the mitzvah of shofar. Because the mitzvah of the day is blowing shofar. Actually, where is the לשון of מצות היום בשופר? Gemara Rosh Hashanah. And this Gemara Rosh Hashanah באמת says like this. It says during the year they blew in the בית המקדש, they blew trumpets, חצוצרות, and they blew shofar. But most of the blowing was done with חצוצרות, with trumpets, and a little bit with shofar. Rosh Hashanah was the opposite: most of it was with shofar, a little bit with חצוצרות. And that's what the Gemara says: during the year מצות היום, other times, בחצוצרות, and ראש השנה מצות היום בשופר. So the mitzvah of the day is to blow shofar, and that represents the whole day, what the day is represents. So we're going to look for three things in shofar: shofar represents קבלת מלכות, שופר represents teshuvah, and shofar represents mitzvot. Now the truth is, before we even learn the sicha, we don't have to go too far to understand it. That shofar represents teshuvah? Nu, who can tell me how does shofar represent teshuvah? What does the Rambam say is the reason for shofar? The Rebbe is going to quote it, but what does the Rambam? It's a wake-up call. It's an alarm clock. He says clearly: עורו ישנים משנתכם, wake up from your sleep, and הטיבו מעשיכם וחזרו בתשובה. Become better, that wakes you up to do teshuvah, so shofar prompts teshuvah. Also, I'm saying it before we learn the sicha, also what's the another meaning for the word shofar? Shofar is the same shoresh as Shapira, as shafir. Yeah. שפרו מעשיכם. Shofar means nice. Ah? Ah? Yeah. שפירה בחזרי בוסה בחבוסה. So that means that means nice. שפרו מעשיכם means you're make your ma'asim nicer. Means do better. Do better means to do teshuvah. So the word shofar itself represents to do teshuvah: שפרו מעשיכם. We say this guy שפיר קאמר, he does good. He said shafir. Shafir means good, nice. Actually, the word Shapira doesn't come from there, not from the word that. Shapira is based on there were three cities that called שו״ם, ראשי תיבות ש-ו-מ. Anyone know what the ראשי תיבות? Actually, they're mentioned in קינות on Tisha B'Av. I hope you all say קינות on Tisha B'Av. So what does it say there? There is a city called Speyer, a city called Worms, Worms, and Mainz, Mainz. But the name in Hebrew is Mainz. Ah? Okay. These three cities had pogroms, and they killed many, many of the Yidden. And that's why the קינות mention it. The survivors from Speyer gave themselves a last name, Shpira. But it doesn't mean that the people called Shpira are descendants, cuz this goes back hundreds and hundreds of years, could be then. But it became a name, but it comes from there. But the bottom line is, but the the word is shafir means good, nice. So you should shafir you should do So we know how shofar is kabbalah is is teshuvah. How is שופר קבלת מלכות? I mentioned yesterday: when you blow when you accept the king, when you crown the king, you blow shofar. And the third thing, which is mitzvot, is obvious. What's the obvious? It's a mitzvah! To blow shofar on Rosh Hashanah is a mitzvah, it's so obvious. Okay, and the Rebbe is going to explain that the עיקר one is which one? Is קבלת מלכות, which is the first one that Rav Saadia Gaon says. That's why I was surprised that he brought a different one at first. But Rav Saadia Gaon says the first one he mentions is קבלת מלכות, that's how that's how you show that you're accepting the Aibershter as מלך. And that's what Chassidus stresses, and this sichah brings this out, Chassidus stresses that it's the day of קבלת מלכות. That's why I remember I heard this a few times from him, Rabbi Soloveitchik, J.B. Soloveitchik, always chazered this over, and I heard it myself from him, that he lived in the city of of which city was his father the Rav? Branaivitch, Branaivitch. And the city was they say it was a misnagdish, but it's not, it was a chasidishe city, but they took a misnagdish Rav always. There was a reason for it, and his father was the Rav of that city. And they took a melamed for his children, and he took a melamed, a chasidishe melamed, and the chasidishe melamed used to learn with them Tanya, he said. Used to hide the Tanya, when his father walked in, he would hide it under the thing, no one should see. He once caught him. Anyway, so he said before Rosh Hashanah a few days he noticed that his melamed was very serious and very, and he was a kid then, and he knew Rosh Hashanah, what's Rosh Hashanah? The Yom HaDin, that's what, ask anybody in the world, what's so special about Rosh Hashanah? Yom HaDin! And you're so scared, יום הדין, that's a big thing take. When you're standing before the judge, imagine going to court and standing in front of the judge, you know what that means? You know how you shiver? When I always tell, when I say this, I'll always tell this, remember when the first years I came to Miami, I got a ticket. I think I went through a stop sign, and I claimed I didn't, but everyone does, you know. You ever saw someone in jail who's guilty? Never, you speak to the guy, \"Oh, they framed me, they this.\" Anyway, anyway, the guy, the cop said I went through the... This goes back 38 years ago, the whole ticket could have been $25. In those years, we're talking 40 years ago, $25 was a lot of money, but still. I remember I went to the court. It was three days before Rosh Hashanah, and when I was sitting there in the courthouse, go to court, and there's a judge, and people are going, and I'm sitting there and next to me sitting a lady, a frume lady. And everyone you could see, look around, everyone is sitting, everyone is so nervous and so mamash, you know, you don't know what's going to be, and you see guys go up to the judge, and some guys the judge says, you suspended your license, and this has happened and this and that. And everyone was sitting in the crowd, it was a big crowd, and everyone is their turn. And she turns around to me, and she says, this lady, and she says, \"Look around, see how,\" and we ourselves, I was sitting there as nervous, I didn't know what was going to happen, what the what the judge could say already. She was nervous. She says, \"We're three days before Rosh Hashanah, and we're going to be sitting in three days in front of the judge, of the Eibershter, the בית דין של מעלה, I don't know how many of us shiver so much. And that's more important than, what could be the worst here? The judge will make you pay $25! You'll get a point on your license, or you won't get a point, I don't know what. And that קערט זיך א וועלט, and you're shaking, and you're nervous, and you... What's with this? What's it to יום הדין? It's יום הדין! And this is true, and this is the way the וועלט looks at it, and I'm not trying to knock it and say, well, it's true, but...\" So he asked, going back to the story, so he asked his melamed, \"So it's יום הדין, so I know you're nervous, but I know you, you're a פיינער איד and you're a tzaddik, and you have nothing to be afraid of. For sure the Eibershter will judge you, and you'll see everything is good.\" So he answered him, \"You think I'm nervous because יום הדין? I'm nervous because you know what we're getting into?\" And this is the way he repeated the story: \"You know, ווייסט וואס גייט זיין now on Rosh Hashanah? די קאראנאציע פון דעם אייבערשטן!\" I remember he was screaming, \"די קאראנאציע פון דעם אייבערשטן! The coronation of Hashem, you're crowning Hashem as king! You know what that means? That's why I'm nervous, that's why I'm so serious!\" And by chassidim this is the main thing of Rosh Hashanah, the main thing of shofar, you blow, you crown Hashem as king. So it's these three things: you crown Hashem as king is the first, then you're me'orer you to do teshuvah, and also it's a mitzvah to blow. And this is what the Rebbe is going to go into and prove from nigleh these three things.