Okay, we're holding here. We started סעיף ד', so let's continue here that after the Rebbe explained that there are three inyanim on Rosh Hashanah, בכלל there are three inyanim: the inyan of mitzvah, and then there's teshuvah, which is higher than mitzvah, and then you have malchut, kabalat malchut, which is atzmut, which is even higher than teshuvah. So now we learn that the Rebbe started saying that since that since these are the three inyanim of Rosh Hashanah, and the mitzvah of Rosh Hashanah is shofar, so obviously you have these three inyanim in shofar itself. Okay, that's where we're holding, so let's start from סעיף ד'. וועגן ראש השנה שטייט מצות היום בשופר, that the mitzvah of the day is to blow shofar. איז ווי פריער גערעדט איז מובן, by what was said before we understand, אז די דריי עבודות פון ראש השנה, the three things of Rosh Hashanah, המליכוני עליכם and teshuvah and קיום המצות, זיינען דא אין מצות היום בשופר, so they must be in the mitzvah of the day in the shofar. און ווי אלע ענינים פון פנימיות התורה דאס מ'רומז זיי אין נגלה, like all the things of Chassidut, you find a remez in nigleh, and the Rebbe always finds a remez in nigleh of inyanim which are written in Chassidut. So here he's going to find a remez in nigleh to these three inyanim in shofar. דער Rambam in Hilchot Teshuvah זאגט, the Rambam says, and there's a diyuk here where he says it, not only what he says, but where he says it. He says in Hilchot Teshuvah: אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, even though the fact that we have to blow shofar on Rosh Hashanah is a mitzvah of the Torah, it's a גזירת הכתוב, the Torah says so. And the word גזירת הכתוב, besides saying that it's a mitzvah, the Torah told us to do it, it also says that there is no reason to it, we don't look for a reason. גזירת הכתוב. Nevertheless, רמז יש בו. There is a remez. What's the remez in shofar? The Rebbe skips a whole bunch of words of the Rambam and he picks the words וחזרו בתשובה. But the remez is עורו ישנים משנתכם, wake up from your sleep, etc., etc. It's an alarm clock to wake you up. It's an alarm a wake-up call to do what? וחזרו בתשובה. So the Rambam says that the remez of shofar is teshuvah. דארף מען פארשטיין, we have to understand, פאר וואס שטעלט ער דאס אריין דער רמב״ם אט דעם ענין וועגן תקיעת שופר אין הלכות תשובה, נישט אין הלכות שופר? If the Rambam is explaining what the reason for the mitzvah of shofar is, it belongs in Hilchot Shofar. Why does he say it in Hilchot Teshuvah? הגם מען רעדט דא טאקע וועגן תשובה, even though he's talking about תשובה, הלכות תשובה talks about תשובה, וויבאלד אבער אז דאס איז א רמז און טעם אויף תקיעת שופר, but since this is a remez and a reason for blowing the שופר, האט עס געדארפט אריינשטעלן אין הלכות שופר, it should have been in הלכות שופר, ווי דער רמב״ם האט דאס געטאן אויף א צווייטן ארט. In a different inyan we find that the Rambam did this exact thing about a certain mitzvah, and he gives the remez of the mitzvah, but he doesn't write it in the other place, he writes it in the place of the mitzvah. What is that? דער רמב״ם גיט א טעם אויף טבילה במקוה. The Rambam gives a reason why we go to the mikveh. And there also there he says like this: אלא גזירת הכתוב היא, he says there is no reason, it's a גזירת הכתוב. And then here continues: אף על פי כן רמז יש בדבר, there is a remez in the inyan of going to the מקוה, לטהר נפשו מטומאת הנפשות, that this cleanses you from the tumah of your נפש, ודעות הרעות, and of the bad ideas that you might have. And by טובל'ינג in a mikveh, you go במי הדעת הטהור, you're טובל'ינג yourself in the water of knowledge, of the kosher knowledge of the Torah. We know that the Torah is compared to water, and בכלל knowledge is compared to water. We always even use a lashon, you ever hear a לשון, ים החכמה? The yam of chochmah, chochmah is like a yam. I think in even in English they say, no? The sea of wisdom, isn't there such an expression? So they use the word a sea for wisdom because it's so broad. So when you tovel in a mikveh, you immerse yourself in the mikveh. The mikveh represents Torah, and the Rambam says the remez of mikveh is that you immerse yourself in Torah in order to cleanse yourself from all tumah. Just like water cleans you בגשמיות, so the mikveh is the inyan that cleans you ברוחניות. Where does the Rambam say this? This is also the idea of תשובה באמת. To cleanse yourself from evil things is doing teshuvah. אבער דאך שטעלט ער דאס נישט אריין אין הלכות תשובה. The Rambam doesn't say about the mikveh in הלכות תשובה, נאר אין הלכות מקואות, the laws of מקוה, ווייל דאס איז א רמז און טעם פון מקוה, because it's a reason for mikveh. So why עפעס regarding shofar he doesn't put it in הלכות שופר, he puts it in הלכות תשובה, where really it belongs in הלכות שופר? In חסידות a lot talks this a זייטיגע ענין, but חסידות talks a lot about the inyan of mikveh being the inyan of getting rid of all the bad things. Why? Because mikveh is the, tevilah, I mean, is the same אותיות as habit ul. Inyan of טבילה במקוה is the inyan of bitul. And אפילו בגשמיות טבילה במקוה is bitul, because how do you טובל in a mikveh? You immerse yourself completely, you can't have any part of you stick out, so you're completely covered. And when you look from the side, what do you see? You see the water, you don't see the person בכלל. So the inyan of bitul, bitul is that you're מבטל yourself. That is the inyan of mikveh. That's why in mikveh the din is that if one part of the body was out, you're not יוצא. That's where the story comes in. I told this lately, I don't know here or there, now I don't remember where I told it, the Rebbe before, oh somebody else, the Rebbe before the נשיאות, בכלל the Rebbe טובל'ד very many times, when he went to the mikveh he went many, many times. It's very hard to count, I mean very many times. I myself once came to the mikveh and R'' Peretz Chen who ran the mikveh, the Crown Heights mikveh, told me, \"You can't go in now, the Rebbe is there.\" So I waited in the front. But the Rebbe you could hear the Rebbe was in the water טובל'ינג, you could hear splashing. And I came already it was the middle, and it was splashing and splashing and splashing, I don't know, 300 times, I don't know how many times the Rebbe went to the mikveh. So they say a story that before the נשיאות, years before, one person was standing and wanted to count how many times the Rebbe טובל'ס. But then they didn't run away, the Rebbe was just the the son-in-law of the Rebbe. So this guy was standing there and trying to count to see how many times. And the Rebbe noticed it, so he tells him afterwards, \"How do you know that in middle I didn't stick out my finger a few times like this? And every time I stuck out my finger it's another time, because I stuck it out and put it down. Because if you stick out your finger you're not טובל, because you have to cover yourself completely. And that's the inyan of bitul, and that's the inyan of teshuvah, because teshuvah is connected to bitul, all these things.\" But the nekudah that the Rebbe is saying here is that the Rambam says in Hilchos Mikvaot, because it's a remez, a reason for mikveh. So why the inyan of teshuvah, which is a reason or a remez for shofar, why doesn't he say it in Hilchos Shofar, why does he say it in Hilchos Teshuvah? Teshuvah is an aspect of its own... Shofar is just... awakens you to do teshuvah... Teshuvah is an aspect of its own... Ad rabah, that's why he should say it in Hilchos Shofar. He's not telling, shofar doesn't tell you how to do teshuvah. Shofar just tells you do teshuvah, wakes. It's not telling you how to do, so it belongs in shofar, it doesn't belong in teshuvah. It has nothing to do with פרטים of teshuvah, it just tells you that this is a call for teshuvah. אויך דארף מען פארשטיין, we also have to understand. In גמרא שטייט: אמרו לפני מלכיות כדי שתמליכוני עליכם ובמה בשופר. The Gemara says that we have to say Rosh Hashanah in שמונה עשרה פסוקים of מלכיות, זכרונות and שופרות. So it says there, and the Gemara says why do we say all three? And the Gemara says, who's going to tell me the Gemara? Just someone just quote the Gemara, everyone knows the Gemara. אמרו לפני מלכיות כדי שתמליכוני עליכם. Say מלכיות so that you make Me a מלך. Say זכרונות שיעלה זכרוניכם לפני לטובה, I should remember you. And why say שופרות? Because these two things happen through the שופר, במה? B'shofar. So the Gemara is making it very clear that through shofar you make the Eibershter as King. So it's a clear Gemara that shofar is not only the inyan of teshuvah, that shofar also represents making the Eibershter as King. הייסט דאס אז דורך שופר טוט זיך חובת תמליכוני. Through shofar you make the Eibershter as King. אי פאר וואס ברענגט נישט דער רמב״ם ביי שופר אויך דעם ענין פון תמליכוני? Why doesn't the Rambam bring it over there? So you can't ask a shaylah on the Rambam why doesn't he bring any of the other reasons for shofar. We said there are ten reasons, why doesn't he bring? Where do these reasons come from? Rabbeinu Saadia Gaon, he figured it out. Fine, you can't ask a kashya why the Rambam, the Rambam didn't write it. But if it says in the Gemara, then the Rambam has to write it. The Gemara, Rambam's מקור is the Gemara. If the Gemara says it, why doesn't the Rambam say it? קען מען דאס דערקלערן בהנ״ל, so the Rebbe says based on what he said previously in the שיחה this will be explained.

אין שופר זענען דא דריי ענינים. There are three things in shofar. Just like we said בכלל there are three things in Rosh Hashanah, there are three things in shofar. Number one, די מצוה פון תקיעת שופר, there's a mitzvah just to blow שופר, מיט אלע אירע פרטי דינים, all the detailed דינים, און דאס רעכנט דער רמב״ם צווישן די תרי״ג מצות און שטעלט עס אריין אין הלכות שופר. That's one of the תרי״ג מצות, and the Rambam counts it as one of the mitzvot. And where does he write about the mitzvah of shofar? In which halachot? Where does he write the halachot of shofar? In הלכות שופר. The הלכות, the Rambam, the הלכות of shofar. Shofar is a mitzvah. What's הלכות שופר all about? Describing how you fulfill the mitzvah of shofar. That's what shofar is. So that's the mitzvah part, he takeh writes in הלכות שופר. But then there's a second thing in שופר, די בחינה פון תשובה וואס איז פאראן ברמז אין תקיעת שופר תשובה is not the mitzvah. We said teshuvah is higher than a mitzvah, that's a remez in שופר, וועלכע איז העכער פון מצוות, that's higher than מצוות, דערפאר שטעלט עס דער רמב״ם אריין דעם ענין פון שופר אין הלכות תשובה און נישט אין הלכות שופר. That's why he puts it in הלכות תשובה not in הלכות שופר, ווייל אין הלכות שופר רעדט ער ארום בלויז די מצוה פון שופר. הלכות שופר you talk about the mitzvah of שופר מיט אלע פרטי דינים, all the dinim of shofar. א שיינקייט תשובה is higher from מצוות, און איז בלויז מרומז אין שופר. Teshuvah is higher, that's why the Rambam uses the lashon it's a remez. That's why he puts it in הלכות תשובה, because that's not what shofar is. It's something that's higher in שופר גופא, but the remez aspect of shofar. That's why he puts it in הלכות תשובה, not in the place of the mitzvah of shofar. And then the Rebbe adds, און דאס איז דער רמב״ם אויך מדייק בלשנו, and we see the Rambam is medayek in his words, which teaches us, even though in הלכות תשובה he only mentions one aspect of shofar, which one? In Hilchos Teshuvah, which aspect of shofar does he mention? The teshuvah of shofar. But the Rambam also mentions that it's a mitzvah. How does the Rambam say? The Rambam's lashon is, אף על פי שתקיעת שופר בראש השנה גזירת הכתוב. Even though it's a גזירת הכתוב, you have to blow shofar because you were commanded to do it, nevertheless there is a remez. What's the remez? Teshuvah. So by the Rambam writing these few words in the beginning that it's a גזירת הכתוב, what's he telling you? That it is a mitzvah! So he's telling you a mitzvah too. אז תקיעת שופר איז א גזירה. What's a גזירה? A commandment, a mitzvah. So even though it's a mitzvah, doch, still, רמז יש בו, יאנעמט מרומז אן ענין העכער פון דער מצוה אליין. There's something there that's higher than the mitzvah itself. The, and the word remez represents the fact that it's higher. How do you know remez is higher? And he says, וועלכע איז העכער, מען קען נישט אנטאן זיך אין אותיות. The remez, every remez is something, why is it only a remez? Cuz it's not put into the words. Why is it not put into the words? Because it's higher than being able to put into words. עס קען אויסדריקן זיך בלויז אין א רמז, only could be in a רמז, און דאס איז בחינת התשובה, and that teshuvah is a remez. And a lot of times, it's not always is like that, sometimes you could say a remez it's just because you didn't have the time to explain it, but a lot of times the word remez means you can only hint to it because you cannot describe it, you cannot explain it.

Just like it says in in Chassidus that when someone teaches it's kedai to look at his face. Which is a pshat of the Gemara, the Gemara says, אמר רבי, רבי said, האי דמחדדנא טפי מחבראי, the reason I'm sharper than my friends, דחזיתיה לרבי מאיר מאחוריו, because I saw רבי מאיר when I was learning, רבי מאיר was in front of me, I used to see his back, ואילו ראיתיו מפניו, had I seen him from the front, הוה מחדדנא טפי, I would be even greater. So there are חסידישע פשטים that if you see the face of a person, a tzadik, it gives you hashpa'ah, but that's ruchniyut. I think explains ברוחניות, פשוט, if you see someone learning and he teaches, there are certain things you could hear from him, you hear in this explanation, and that gives you an explanation. But then there are certain things that are not given out in an explanation, you look at the face and you see the the facial expressions and that gives you the peshat, that adds to the peshat. Like sometimes it says in Chasidus that when you teach something sometimes you make with your fingers and make, some people take and talk with their hands. A lot of people, yeah, they talk and you know, that's why they talk like that. Actually, the רבי, even though if you look at his we're by farbrengens, but you look at the videos, the רבי sitting there and is just not moving, under the table he always moved his hands. And you couldn't see, very seldom he picked his hands up and on top he would do it, but always under the table he did, because it's a part. But if you see someone doing that, you could take from that. And he always has the shape that, you ever hear someone say a kal vachomer without a finger? How do you say a kal vachomer? מה דאך הזה, מה דאך if Pesach you do this, if Sukkot Sukkot, you always have to add your thumb. Why do you have to add your thumb to kal vachomer? I never saw anyone say a kal vachomer like this, מה דאך this it doesn't work, it doesn't go! You got to make with your finger, מה דאך, so why, there's something there that adds when you look at the expressions and it says in Chasidus, certain remezim that make it click to you more even than words. I explained it more, certain things words cannot give out, that's a remez. So the remezim give out. Mashal, even in a ספר Torah when you have the תגין, תגין the the crowns, the the תגין, have all kinds of things and it says רבי עקיבא used to דרשן על כל תג ותג תלי תלים של הלכות, on every תג he used to דרשן הלכות and הלכות. But these are things that are, see, the word itself gives out the peshat, but the תג is only like a remez and it's higher. It's not even written in the words. There are four things when it comes to אותיות in a ספר Torah. Which are the four, who remembers? Ah? No, no, not that's מכלל התורה פשט, רמז, שר. No, in the אותיות of the ספר Torah. So what are they called? Yeah, you have yeah. You have the אותיות, then you have the נקודות, which are not written, but the נקודות. Then you have the תגין, and then you have the טראפ, the טעמים. טנת״א, it's ט׳, נ׳, ת׳, א׳: טעמים, נקודות, תגין, אותיות. The אותיות are the ones that give out the the the the the simplest, that's there. The other ones are more ברמז. No, the trop is also a remez. You can learn from the trop, you can learn pshat, but that's not written. The Gra has a lot of things בנוגע the trop, the way you sing the trop. Why is famous one by when the malachim came to take Lot from Sedom, and he waited and he didn't rush, what is the word? ויתמהמה, what's the trop on ויתמהמה? A שלשלת: ויתמהמה. Why? Because that's the pshat of the words! That he was waiting, it took time, you were waiting. ויגש אליו יהודה, what's on ויגש אליו יהודה? קדמא ואזלא. ויגש אליו יהודה. What's a קדמא ואזלא? It fits to the pshat. First of all the words, what does קדמא ואזלא mean? קדמא means you're מקדים, you go, ואזלא and you went, אזל. What's the taytsh of ויגש אליו יהודה? He went to him, so it's a קדמא ואזלא. So this so if you wouldn't even know the taytsh, but you hear the way the trop is said, it could give you pshat. That's derech agav the tune that the Rebbe davenet when he davenet for the amud was pshat. The Rebbe just didn't say it was you could learn pshat. In other words the way he sang it, the way the tone of the words and the way it's pashut gave out the pshat. Besides the fact where you stop, you know what the pshat is, which words belongs to before, not like some people they דאווען און מ'זאגט א חידוש, מ'זעצט ווי א בעקער. You זעצט the words, you put the words and you mix up. You hear sometimes in people who say maftir, say the haftorah, oh, this it's it's it's disgusting, you get you hear them say words that don't make any sense, you know. And even when you daven sometimes you say things. I once heard somebody say, there's a פסוק, תרח אבי אברהם ואבי נחור. תרח אבי, אברהם ואבי, נחור. Things like that. Some guys daven for the amud Friday night, I hope no one does it here, הם והם לא ידעו דרכי. עם תעי לבב הם, והם לא ידעו דרכי. So you hear, עם תעי לבב, הם והם לא ידעו דרכי, things like that, it's just Or you say, אלוקים זדים קמו עלי. What's אלוקים זדים קמו עלי, what's the taytsh? Bad gods got unto got unto me, yeah? Elokim. אלוקים, אויבערשטער, זדים קמו עלי, so you can't say אלוקים זדים קמו עלי. Ah? Yeah, also, בהשם כל אלוקי העמים אלילים והשם. All the avodah zarah is אלילים, אויבערשטער also? But there it says in the סידור, כאן צריך להפסיק. But some places where it doesn't say, there's a pasuk in Tehillim I also once heard someone say, oh, it also sounds pretty people what what was was it? Here. מלפניך משפטי יצא עיניך. In front of me your משפט, your eyes are going to fly out. מלפניך משפטי יצא, עיניך תחזינה מישרים. In front of you, my משפט should go out, and your eyes should see the right thing. But I heard someone say, מלפניך משפטי יצא עיניך. So when you sing it, it gives you pshat, but it's remez, it's not you're say טייטשינג is pshat. So here also you have a remez, it's higher than the the simple pshat. So by shofar you have the simple pshat, which is the mitzvah, and then you have the remez, which is the higher inyan. So that's the second thing. So you have the mitzvah, which is written in הלכות שופר. Then you have the remez of shofar, which is teshuvah, which is a higher darga, that's written in הלכות תשובה, ובדוקא not in הלכות שופר, because anything that's written in הלכות שופר would seem it's part of the mitzvah of shofar. The Rambam, to teach us that it's not part of the mitzvah of shofar, it's higher than that, writes it someplace else, writes it in teshuvah because it's a separate inyan. And then you have the third thing, which is, what? Malchut. דאס וואס תקיעת שופר טוט טוט דעם תמליכוני עליכם, it makes the אייבערשטער מלך. דאס איז אבער א ענין וואס איז העכער לגמרי פון מצות שופר, that's completely beyond the mitzvah of shofar. וואס קען ניט אראפקומען אין איר אפילו אין אן אופן פון רמז, that's not even a remez. The question was, why doesn't the Rambam write this? Why doesn't the Rambam write a remez of that makes the אייבערשטער תמליכוני? Because it's so high, it's beyond even writing it down as a remez. וואו אויך רמז איז א תנועה פון גילוי, רמז is also a giluy. It's not giluy like you actually explain it, but it's some giluy. מה שאין כן תמליכוני איז דער ביטול עצמי פון עצם הנשמה. That's the bitul of the עצם הנשמה that you have, and that's higher even than words, higher than anything, and that's why the Rambam doesn't even write it. It can't come even down in in a halachah. It's so high. It's there, and the Gemara says it, and shofar does it, but the Rambam doesn't write it, because the Rambam is a ספר הלכות, so anything that's beyond that, completely, even beyond teshuvah, the Rambam doesn't write. And I'm looking now here, I'm thinking maybe to do this. You see, we have a few minutes and I could finish the sichah today. Maybe we should, and we'll say I think we should do that, and we'll do the seder as we do we always did. The sichah will be finished today, tomorrow this half hour will not be a shiur, and it'll be chazarah on the sichah. That's Monday. Tuesday, this half hour, I don't know if we need this half hour, but Tuesday will be the test. Will be the test on sichah. So, have one of the shluchim is going to write the test. And this will be the first of the, like I said, a set of four, that after four, whoever gets an 85 average gets a ticket to go to the Rebbe, but I don't mean if the ticket is 600 dollars, you ain't getting it. I used to give toward ticket up to 150, now I think, you know, with inflation, up to 200. And if it costs more and you have a right to go, you'll have to add yourself, so the maximum is 200. Okay, let's try to finish the sichah. But remember, the test is on both inyanim, סיי on what the sicha says inside, pashut part, what we learned, and also some of the things which I said by heart, which we should listen and try to remember. Okay, let's finish the sicha.

לויט דעם וועט מען אויך פארשטיין די שייכות אין א פסוק יבחר לנו את נחלתנו, אין דעם קאפיטל למנצח וואס מען זאגט פאר תקיעת שופר. Before shofar, we say קאפיטל למנצח, and we say it how many times? Seven. One of the pesukim in that in that קאפיטל is יבחר לנו את נחלתנו. Hashem chooses us, our inheritance. We are chosen by Hashem. So based on what we said before, that the inyan of shofar is קבלת מלכות, which is the etzem connection of Yidden and אייבערשטער, we understand why we say this פסוק, יבחר לנו. Why? אמת'ע בחירה מיינט אז דאס איז אויסגעקליבן, אז דאס אויסקליבן קומט ניט צוליב קיין שום זייטיגע סיבות וטעמים. This is a very deep inyan which really needs more time to explain it, but like I don't want to spend too much time on this now. ענין הבחירה, Hashem choosing the Yidden. What's the פשט Hashem chose the Yidden? Choosing means that there's no external reason why you choose it, because the moment there is a reason why you choose it, that's not free choice. And just in short to give a If you have an apple and an orange, and you could pick whichever one you want, and you happen to like apples and you don't like oranges, does that mean that your choice is free choice to pick the apple? It's not free choice, because there's a reason why. In other words, there you have no choice to I mean physically you have a choice, you could have taken the orange if you wanted, but that's not a real choice, because this is better than that. Vadai you'll choose the better one, and that's not free that's not free choice. You could call it choice בשם המושאל, a borrowed term, but that's not free choice. Free choice means there is nothing there that pushes you. You have two equal apples, and they look the same and they're exactly the same, and you pick one, that's free choice. Why did you pick this one? I don't know, just had no no reason. There was nothing in the apple. It came purely because of me. I decided to take this one. If it's an apple and an orange, there's something in the fruit that's telling me what there's that has something that's pulling me to one side. If I like the apple, not the orange, the apple is pulling me to pick it. But if they're both the same, there's nothing pulling me, so why did I choose this one? Purely from me. So in gashmiyus, by the apple and the orange, why did I takeh choose? Why did I takeh choose this apple, not this one? No, not because I want that, it makes no difference to me. I don't know, just a meshugah, I don't know, just eeny, meeny, miny, moe, I just closed my eyes and I picked it. That's nothing. That's bagashmiyus. But be'emes, what does it mean? It comes completely from me, there's something in me. So by the אייבערשטער choosing Yidden, what did means is, He didn't choose us because of a reason that we have, because we're so good. He chose us because it's all on His side. There's nothing within us that made that connection. And that's יבחר, and that's the inyan of shofar, he says. The true, true inyan of bechirah is not because of any side reasons, נאר בלויז מצד די בחירה חפשית פון דעם בוחר, the free choice of the person, the one that chooses. ווארים ווען ס'איז דא א סיבה צו לבחור, א קלייב טוסט, if there's a reason why you pick one, איז דאך די סיבה מכריח אים צו אויסקלייבן. So that reason forces you to take it. אויב ס'איז נישט קיין בחירה חפשית, it's not free choice. I'll explain that some other time when we get to this subject many times in שיחות, but now we just want to finish the sicha. איז לויט דעם דארף מען פארשטיין, so we have to understand, ווי קען מען פארבינדן דעם יבחר לנו את נחלתנו מיט דער עבודה פון תקיעת שופר? How do we say that יבחר לנו את נחלתנו, which is Hashem choosing us, די bechirah, choosing, is connected to shofar? וויבאלד אז די יבחר קומט צוליב דער עבודה פון תקיעת שופר, it seems like, why does the אייבערשטער choose us? Because we're going to do the mitzvah of shofar. If it comes because of a mitzvah, it's not free choice. איז עס דאך לכאורה נישט קיין בחירה חפשית, not free choice. If you do something that you deserve something, it's not I have a choice whether to give it to you or not, I have to give it to you. So the אייבערשטער likes what we're doing and we're doing something to bring it, so it's we that are doing it. It's not bechirah chofshis. And shofar is a mitzvah, and before we do the mitzvah of shofar, we're saying the אייבערשטער will choose us. That's not choice. Say the אייבערשטער will like us, the אייבערשטער will give us, fine, but not bechirah. Bechirah means that it comes directly from Him. לויט דעם פריערדיקן ביאור איז פארשטאנדיק, what we said before we understand. עבודה פון מצוות און תשובה אין שופר, when we talk about the mitzvah of shofar or the teshuvah of shofar, דערלאנגט טאקע נישט אין עצמות, that doesn't go to עצמות. Bechirah is עצמות. Bechirah means it comes from the עצם of the בוחר, of the one that chooses. If we do a mitzvah and the אייבערשטער likes us, that's not bechirah. Obviously, they don't like us. What we're doing brings Even if you do an עבירה, but then we do teshuvah, again, He should like us. דער ארט פון בחירה חפשית is, so it's not עצמות, which is the place of בחירה חפשית, ס'איז א המשכה בלויז גילויים. Mitzvot, teshuvah brings down not the עצם of the אייבערשטער, the גילויים of the אייבערשטער. אתערותא דלעילא וואס קומט צוליב אתערותא דלתתא. אתערותא דלעילא which comes as a result of אתערותא דלתתא. דוקא דער ביטול עצמי פון עצם הנשמה, וואס איז שופר, דוקא the bitul, the עצם ביטול in שופר, תמליכוני עליכם that we connect to the Eibershter, which is not an avodah that we do, there's nothing we're doing. We're just telling the Eibershter we want to give ourselves over to You. That's nothing that you're doing. So that דערלאנגט אין עצמות, that reaches into the עצם of the אייבערשטער, דארט וואו יידן זענען איין זאך מיט'ן אייבערשטן, where the יידן and the Eibershter are one, און ער איז בוחר אין זיי מצד עצם בחירתו החפשית, and the Eibershter chooses us because of His free choice. און נישט אז תקיעת שופר איז א סיבה וואס כביכול פאדערט אויס דעם יבחר. It's not that because we're doing shofar, that's why the Eibershter chooses us, that's not the pshat. As a matter of fact, we say יבחר לנו before we even blow shofar, because it's not that the shofar will bring it. The Eibershter chooses us because on Rosh Hashanah is a day which the Eibershter is connected to us בעצם. In order for it to come to גילוי, we should feel it, so we have to do something to make ourselves vessels to be able to feel it. But it's not that this avodah brings it out. אין עצמות איז דאך נישט קיין הגבלות חס ושלום. In the Eibershter's עצם there's no הגבלות חס ושלום, no limits. וויבאלד אז די המשכה וועלכע ס'איז נמשך אין ראש השנה דורך תקיעת שופר איז פון עצמות אליין, since on Rosh Hashanah the המשכה comes from the עצם of the אייבערשטער, איז אין דער המשכה ניטא קיין שייכות חשבונות, there's no חשבונות, no calculations in these המשכות, וואס האט נישט קיין באגרענעצונגען פון סדר השתלשלות, there's no limitations of סדר השתלשלות. So ממילא וועט דאך געוויס זיין, וועט דאך געוויס זיין די המשכה ווי ער וויל. So the המשכה is going to be the way the Eibershter wants, there's nothing to stop it. ממילא if it's a lower level, could be the Eibershter wants to give us a lot of good things, but He can't. What do you mean the Eibershter can't? He could do what He wants! But if we misbehave, כביכול, He can't, He said, \"If you misbehave, I won't give you,\" so He can't, He tied His own hands, כביכול. But that's only in the level where it has to do with מצוות, עבירות, but in עצם, there's nothing what we do makes a difference. So memayla whatever the Eibershter wants, God does, there's nothing to stop it. So He gives us what He wants, and what does He want? וואס ער וויל דאך אוודאי טוב, for sure the Eibershter wants good, ווי עס שטייט אז באור פני מלך איז נאר חיים. When you come to the פני מלך, what's פני מלך di taytsh? How does he taytsh it here? What's the word? פני means huh? No, it says פני מלך חיים, but פני, see he he he the Rebbe underlines here the word פני, פני מלך. פני is from the word פנימיות, and פנימיות is עצמיות. And we're talking about when it comes to the עצם, the פני מלך, the עצם of the Eibershter as a מלך, the תמליכוני עליכם, there you only have חיים און טוב אין גשמיות and good in גשמיות, כי ידוע אז עצמות איז פארבונדן כביכול מיט גשמיות. We know that the עצם of the Eibershter expresses itself more in the גשמיות of this world, as it says in Chassidus, not for now, אז עס וועט נמשך, עס וועט נמשך ווערן פון עצמות א כתיבה וחתימה טובה, א שנה טובה ומתוקה, בטוב הנראה והנגלה. Gotcha. No break.