What Is the Secret to Receiving the Greatest Blessings אתם נצבים היום כולכם לפני ה׳ אלקיכם Kabbalah

Welcome to our class in Seder week, we're going to be learning a beautiful Seder discourse in the Rebbe. The name of the Seder discourse is called Atem Nitzavim. The Rebbe said this Seder discourse on Shabbos Parshas Nitzavim, that year was the 28th day in the month of Elul in the year Tav Shin Mem Ches, 38 years ago. So again, the Seder discourse is based on the verse where it says, "Atem Nitzavim Hayom Kulchem, you are standing today, all of you." And he brings in Likutei Torah, which is the classical Seder discourse from the Alter Rebbe, in the beginning of the Parsha, that this Torah portion we always read before Rosh Hashanah. And it's hinted in the fact that it says, "Hayom, today." And today we know is referring to Rosh Hashanah. Why? Cuz in reference to Rosh Hashanah it says, "Zeh Hayom Techilas Maasecha, this is the day the beginning of everything that was created." And he explains, and that's why he says, "Atem Nitzavim Hayom, you're standing here today." Cuz we know in Rosh Hashanah, we're standing all the Jewish people upright, from the heads of the Jewish people till the the the wood choppers, the water carriers, and we're all standing together. Which what does it mean together? With real, real unity. Everybody unified. Why? Because we get elevated to a higher level in our source, and over there everybody is all one. Now, to understand this on a deeper level, what the idea of what that you're standing here today, so in this what it says, "Atem Nitzavim Hayom Lifnei Hashem Elokeichem, you're standing in front of Hashem Elokeichem." So he says you can explain what is the intent? He said, "Not only that Lifnei means in Pnimiyus, and not only internalize in in an internal way, that we're standing all of all of us with Pnimiyus, in the internal way of Hashem Elokeichem, like it's explained in elsewhere, in reference to what it says, 'Ve'eileh Hamishpatim, these are the laws that you should put in front of them.' So over there it means Pnimiyus, so like we said, in an internal level. But he's saying here it means even deeper. That lifnei Hashem Elokeichem means we even are standing higher than Hashem Elokeichem. We're standing higher than God our God. And like it's understood what it says in the in the footnote in the Kuntres Torah, and he brings what it says in the Medrash in Melachim, so it says Srafim omdim mimallo, the angels are standing above him. And with reference to the Neshamah, it says Atem nitzavim hayom, you're standing today. And in the sefer of look what it says in reference to the Srafim omdim mimallo, based on the on the explanation of the verse that I'm going to be sanctifying amongst the Jewish people, and based on this you will understand what it means that you are standing today lifnei Hashem. That's basically he quotes from the footnote in the Kuntres Torah. So the Rebbe says, what do you see from here? What what is understood from here? That just like when it says that the Srafim, the angels are standing mimallo, which means they're standing, what is it higher than what? Higher than Adam HaElyon shel HaKisei. The the the image of Adam on high, which is above the above the throne. And like it's explained elsewhere the explanation, um which happens either through the spiritual service of thought or through the spiritual service where they where they where they where they reach out one to the other with through speech. So that's in terms of angels. So the same thing also when it says Atem nitzavim hayom, that we are standing lifnei Hashem. We're standing higher than YHVH. So just like the angels are standing higher than the the image of Adam on the Kisei, we're standing higher than than than than than than Hashem himself. And the Rebbe says, the same thing also is understood if you continue reading on the continuation of the Chassidic discourse, and he explains what's the whole idea, the spiritual service of Rosh Hashanah. Atem nitzavim hayom, you're standing today. And what what what are the What are we doing on Rosh Hashanah? We're crowning God as the king. Shetamlichuni aleichem, God should be the king over us. So so this the the mere fact that we have the power, the Jewish people have the power to put a crown on Hashem, they should be our king. So obviously we're higher we're higher than the king. How can we put it if we're lower? In other words, even though before we go ahead and put the crown on God, God had a ratzon, a desire to be the king. But the fact is that desire in Hebrew is called or in Kabbalistic language ratzon hamuchlat. There was a desire, but it was totally concealed in his essence. And it's so concealed that it's not able to be revealed. Because it's it's a total will which is totally concealed. And and if it was able to be revealed, so what would be the what would be the revolutionary idea on Rosh Hashanah? That you he's the king. He was He was planning on being the king. But the fact that there's the whole power of Rosh Hashanah, so obviously we're drawing in a whole new wanting. So therefore, if you're saying that there was some kind of wanting, that means there was a wanting that can't be revealed. And we affect that a wanting that can't be revealed should happen. So we're creating something new. And there's he'd like to add that this wanting which is totally concealed and deep within that can't be revealed, it's even higher than the part that can't be revealed to himself. Like it's explained in reference to the idea of reishis d'lo yisiyada, which means the beginning which is not known and won't be known, which he knows it's not known even to itself. Knows he himself doesn't know what he has. So the same thing is also understood that since we create this will, so obviously our source is in the level of ratzon hamuchlat. So we we able to reach in a very very deep place. And everything also you can say that this that the Jewish people are higher than the rotzon hamuchlat, which means the will which is totally concealed and embedded. Because in reference to the will which is totally concealed, you can't it's not not revealed. And this that we're able to reveal that, in other words, we go ahead and create a change, something that can't be revealed, something that's concealed becomes revealed. So, obviously that our source is higher than that level. Because will is not the essence. And our source is in the essence of Hashem. And that's where the that's where the that's where that will is hidden. So, in other words, the source of the Jewish people is much much deeper, so we can affect that part that's concealed to come out. Continue on the verse that you can say that the source of the Jewish people is even higher than that level. In other words, the expression of atzmus umuchlus, the essence of Hashem, it's also, even though it's the essence of Hashem, but it's describing something. And the when you describe something, so obviously it's that and it's not anything else. It means it's not anything lower than it. And the mere fact that it has a connection to the lower level, he's saying it's not that, like explained in Tanya, that when someone says on a deep intellectual idea that you can't touch it, people are going to laugh. What's the connection? But the Jewish people's source is lifnei Hashem Elokeichem. What does that mean lifnei over here? Higher than any level, any level of even of Yud-Keh-Vav-Keh. And even higher than any level of description of higher and lower, etc. So, the source of the Jewish people is higher and higher and even higher. So, what do we see from here on a spiritual level? That the Jewish people are standing lifnei Hashem Elokeichem. We are standing way higher than any level of Yud-Keh-Vav-Keh and Elokeichem, etc. What's our spiritual work? That our spiritual work is kulam, to be unified as one. Because by cuz the power that we have to go to that place, to go to higher than you came up and higher levels, and that happens through real achdus, real unity. Which cuz basically what's real unity? That's the that which is higher than any levels and higher than any levels and um even the highest level. And from from the head of the Jewish people, the the wood choppers, the water carriers, we come together as one unit. And when we come together as one unit, we're able to go to the highest level. And by going to the highest level, we're able to bring back down in all the details, the way they are in their place. Because unity has the power to spread out all over, from the highest from the leaders to the wood choppers and to the water carriers. It's a short acidic discourse, but it's a powerful acidic discourse to show us that we are sourced to the highest level. But in order to get there, we need unity. And by getting there, we can bring down the greatest blessings into this world. So, thanks so much for joining us for our acidic discourse. Let's hope and pray next class will be in Yerushalayim Iriy Kodesh. Have a great and blessed week. Shavua tov.