What Really Happens When We Don’t Blow the Shofar on Shabbat? יום טוב של ראש השנה שחל להיות בשבת

Welcome to our class on Sukkah this. We're going to be learning a beautiful and powerful Sukkah discourse in the Rebbe. The name of of the Sukkah discourse is called Yom Tov Shel Rosh Hashanah, the holiday of Rosh Hashanah. The Rebbe said this Hasidic discourse on the 29th day of Elul in the year Tav-Shin-Lamed-Beis, 54 years ago, which was Erev Rosh Hashanah, right before Rosh Hashanah in the year Tav-Shin-Lamed-Gimmel, which since we're going to pay Zion, it's still 54 years ago. And the Rebbe went on to certify and edit this Sukkah discourse in honor of the 29th day of the month of Elul in the year Tav-Shin-Mem-Tes. So again, the Hasidic discourse is based on what it says, Yom Tov Shel Rosh Hashanah. The holiday of Rosh Hashanah Shechaliyot Shel Shabbat, that falls on Shabbat. Like this year. So it says, "Bemikdash, in the Temple, they blew the shofar, but not anywhere else. It's only in the Temple they blew the shofar." And the Talmud explains, "Why didn't they blow the shofar anywhere else?" So the Talmud says, "Cuz the rabbis went and made a decree that since everybody's obligated to blow the shofar, and not everyone is an expert in blowing the shofar, so we're concerned that maybe you're going to go ahead and take your shofar, and you're going to go to a teacher, or a mentor, or a guide to learn how to blow a shofar, and you're going to walk more than four cubits in the in in in a public courtyard. So because of that, they banned blowing the shofar anywhere outside the Temple." So the Rebbe says, "We know the question that's asked, why was it so important that Chazal went ahead and they pushed aside a biblical commandment from the Torah to blow the shofar? And especially that we know, blowing the shofar, it's not just a regular mitzvah. Every mitzvah is great, but it's considered a great mitzvah, an elevated mitzvah. Why? What's the issue? Because because we're concerned that maybe someone's going to go ahead and walk in the street. And especially the Rebbe says, today, we don't have a public uh domain a biblical public domain. And the the the uh the concern only would be maybe rabbinic. Maybe you're going to violate a rabbinic issue. But you're going to you're going to did because that you're going to go ahead and push aside a a a a biblical uh mitzvah. Also, what is the concern? The concern is for a simple person, someone that's not thinking. An average person won't make that mistake. So, why would you go ahead because we're concerned certain people might make a mistake and you're taking away the mitzvah from some righteous people, holy people, and great people? The Rebbe says, we know the explanation is that this that on Rosh Hashanah you have to blow the shofar is to awaken on high, in Hebrew it's called a tinok, the deep pleasure for God to create the world. Why do we blow the shofar? To awaken up Hashem's pleasure he should want to create the world and continue to create the big world. And since on Shabbat that pleasure, that tinok exists, so therefore on Rosh Hashanah that falls out on Shabbat, so the the the mitzvah to blow the shofar is not so strong. Just like a Rosh Hashanah that falls during the week because during the week you need to awaken that that pleasure God should want to continue creating the world. But on Shabbat already it's there. And that's why since the the pleasure is already there anyway, so therefore because of the concern that maybe someone's going to go ahead and walk four cubits in the public domain, that's why they went ahead and they banned blowing the shofar. Now, then you could ask the question that someone could say, "Well, why in the temple they blow the shofar on Shabbat?" Because he So, the Rebbe explains because in in tinok, in this level of pleasure we want to awaken with Hashem, there's many levels. And the level of tinok that they were able to arouse by God by blowing the shofar in the in the temple is much higher than the regular tinok, the regular pleasure that what that exists on Shabbat. So, Rebbe says, we have to understand. We know that on Rosh Hashanah, we have to go ahead and awaken the pleasure for God to to create the world and to continue to creating the world. How do we do that? So, it's called avoid us Adam. We do the work. We blow the shofar. What does that mean? Because the fact is when God created the world, there was no human being that blew a shofar that God should create the world. So, when Hashem God originally created the world, Hashem on his own had his pleasure to create the world. So, but nevertheless, so Hashem created the world. But what So, why do we blow the shofar? Because when we go ahead and blow the shofar, and we awaken this level of tining on high, obviously, it's a much deeper tining. Why is that? Because the source of the Jewish people is in I'll say it in Hebrew, I'll translate it in atzmus, in the essence of Hashem. So, the pleasure that comes today by us blowing shofar is reaches a much deeper place. Um deeper than the the pleasure that God had when he originally created the world. So, when he originally created the world, he had a pleasure to create the world, and he did. But today, when we blow the shofar, since our source is in the essence of Hashem, the tining that gets aroused is much stronger. So, based on that, on Rosh Hashanah that falls on Shabbat, that what type of pleasure exists? Because it's Shabbat. Now, Shabbat, we know it says makansha b'chaima, it's holy and and and and it's naturally uh powerful. But that's great. But there's missing the pleasure that comes to our work. You know what? When God created the world, he decided to give the pleasure to to to create the world. On Shabbat, he has that thing naturally. But what's different is the human touch. The human touch of blowing the shofar, and that you don't have on Shabbat. Now, even though you're going to say, "One second, on Rosh Hashanah that that falls on Shabbat, even though we don't blow the shofar, we still pray." And in the prayers, we recite the verses that talk about the mitzvah of blowing the shofar. So, the by reciting the verses, what's the purpose of the verses if you're not blowing the shofar? It because since we know God has a pleasure to create the world and the pleasure is there. Just because of Shabbat, so we say the verses of shofar of shofar so that it should be drawn down not in a conceptional way, but it's actually revealed. I'd like to explain that length in the acidic discourse of Yom Teruah Shana. Um in the year tough shreis samach vov from the Rebbe Rashab the classical acidic discourse and he says that what gets drawn down when anytime you do a mitzvah, so any gets energy gets drawn down, it's not always revealed. You can do mitzvot and you're drawing down energy, but for some reason it's stuck. It's stuck in the concealed level. How does every energy get revealed? Re- re- Energy gets revealed through learning Torah. Why? Because Torah has the power, it's called Torah Ohr. When you learn Torah, you bring light. It means you take something which is concealed and reveal it. Let's take a dark room. It's dark, you don't see. When you put on the light, you didn't put anything in the room, but you put on the light, you see everything. So, Torah is light that reveals what's concealed. So, therefore, in order that the the ta'anug, the pleasure that God should have for creating the world, which comes through the mitzvah of blowing the shofar, and you want it to go ahead and be revealed, so it gets revealed by reciting the verses of shofar because the verses are from Torah. And that's why on Rosh Hashanah that's that's on Shabbat, so you could say if we don't have to blow the shofar, why are we saying the verses? No, you're still allowed to say the verses because even though you have the pleasure, because the pleasure that comes is very high, but we want it to be revealed down here. How does it get revealed down here? By blow- by saying the word the verses of shofar. And since by going ahead and saying the verses, what we're doing is we're revealing what got what was drawn down and but what gets drawn down on Shabbat is the natural drawing down from Shabbat. So, what happens is we're still missing in a key ingredient in Shabbat. Yes, it's true the tiny is there, but what's lacking is the tiny that comes through work. Through our avoid of physically blowing the shofar. So, we're still seemingly lacking that piece. Shabbat says we'll understand it with an introduction. What Chazal tell us that it says Mashbi'a Noiso. When someone is born, they make you make an oath and they say T Tzadik you should be a righteous person. And the previous Rebbe said in the name of the Tzemach Tzedek, the third Chabad Rebbe, that on the first Rosh Hashanah of his life, the Tzemach Tzedek is saying this, in the year Tav Kuf Nun, so at that time his grandfather, the the Alter Rebbe, the the Alter Rebbe said a Chassidic discourse and it was titled Mashbi'a Noiso T Tzadik. So, on Rosh Hashanah of the first Rosh Hashanah of his life of the Tzemach Tzedek, the Alter Rebbe said a Chassidic discourse and it said Mashbi'a Noiso, we make you an oath you should be a Tzadik. And that actually is the source the source, the foundation of the first three chapters of Tanya. Shabbat says he'd like to explain the connection with Mashbi'a Noiso, that we make you an oath that you should be a Tzadik to Rosh Hashanah cuz he said it on Rosh Hashanah. He says based on what's explained in Likutei Torah, which is the classical Chassidic discourse of the Alter Rebbe, that this that every single person is called a Adam, a human being, and as we know it says Adam Kriyemodan, we are called Adam, is because the soul of every single individual has a part of the soul of the first Adam. And so from here we understand that on Rosh Hashanah, which is the day that human beings were created, which means what gets what's gets renewed every single year, drawing in the soul of the first Adam Harishon in his body, like it says by Yipach Pi Ap Nishmas Chaim, God blew in his nostrils a breath of life. So, that's also the birthday of every single Jewish person. So, even though it's the birthday of Adam, but guess what? We all have part of Adam. So, it's everyone's birthday. And that's the connection that we say when a person that he said the Chassidic discourse must be in Oisoy. You should be a tzaddik when someone's born to Rosh Hashanah, because guess what? Rosh Hashanah is everyone's birthday. Since Adam Harishon was born, we're all born that day. And that's why he he said the Chassidic discourse of what the Mashpia and Oisoy, which you say to someone that when they when they when when when when they when they're born. So, the Rebbe he liked to connect this with the with the insight and the explanation of the Medrish based on the verse where it says Ba Chodesh Hashvi, on the seventh month. So, the verse says the seventh month. Now, we know the seventh month, the Nissan is the first, and the seventh is the month of Tishrei. So, the Medrish says, Yarcha Dishvuosa, it's the month of oaths. So, we just said that what? On on Rosh Hashanah you make an oath. So, the Rebbe he liked to connect this with the Medrish says that the seventh month, Shvi, the Medrish says it's connected to an oath. The seven has the same letters as an oath. And like I explained at length in the in the Chassidic discourses of the Tzemach Tzedek, the connection between the month of oaths to the fact that we make that that when someone is born we make an oath that you should be a tzaddik. And Rebbe possibly you can also add that in the seventh month, which we said is the month of Tishrei, there's three insights. One is literally it's the seventh month, Nissan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei. So, number one is the seventh month, the month of Tishrei. The second is the seventh is in the expression of an oath. Like we said before, it's the it's our birthday, so we get an oath that we're going to be a tzaddik. And also a Shvi, seven from the expression of soiva, to be satiated. And like the Medrash says, that what does it mean on the seventh month? That everything is in there. There's there's blessings in there, there's source of blessings, everything is there. And the same thing also when they they make you an oath you should be a tzaddik, and explain many many places, and also in the Siddur discourses of the Tzemach Tzedek, that mashbi'im has three three three three translations. One is they make you an oath, mashbi'im comes from an oath. Also from association, giving you the power to do it. And also what? From the idea of seven, like the Rebbe's going to explain soon at length. Okay. Sheva says the connection between these three ideas, an oath, they make you swear that you're you're going to be a tzaddik, which is about your birthday on Rosh Hashanah, soiva, you're satiated, which all the blessings are there, and shiva to the the seventh month, what what what's the connection? Cuz what is a what is the idea of an oath? Why does someone make an oath? When you make an oath, you're connecting with your essence. When you say you're going to do something, you can say you're going to do it, but you make an oath, that means you're committed. You're it's a soul commitment. And just like literally when someone makes an oath, that when a person goes ahead and he makes an oath he's going to do something, even though when you're making the oath you want to do it. So what do you need an oath for? You already you know you're going to do it. Ah, because what happens is there's even though you right now you want to do something. So you don't need an oath. But what happens when you say you want to do it, even though you want to do it, there's things that happen. Time changes, places changes, circumstances changes. But when you make the oath to do it, you're going to do it even if you have every reason why not to do it. Even if it's against your will. And and what's the reason? Because an oath connects you to your essence, and your essence is not going to change. In other words, the essence of your soul is higher than will. Cuz later on you want to do something else, you want to do this, guess what? You made an oath. The oath brings you the essence of your soul there. And the same thing also on a spiritual level. What is the idea of of an oath? Like it says in the Torah, "Be in a shmati." That I made an oath with be. What does be mean? My essence. My essence is is there. And let's explain the Siddur discourses that be not only me on my essence, it's referring to which part of myself is going on to Atik. So, we know on the highest level you have Keter, you have Atik and Arikh. Atik is even it's marked at Har Har over. So, be is referring to Atik. And we know that Atik is the lowest level in the creator, which is higher than the source of the creation. And that's why it says "Mashbi'a no say." We make you make an oath that you're going to be a tzaddik, going to be a righteous individual. This that we have to go ahead and make sure the neshama, the soul, swears he's going to be a tzaddik. Cuz the fact is to be a tzaddik has to the That's what the soul wants to be a tzaddik. Why do you have to make him swear? The soul Surely the soul wants to be a tzaddik. And the answer is because the soul Yeah, the soul wants to be a tzaddik, but guess what? Then he marries the body. Then he marries the animal soul. He's hanging out with the body and the animal soul. And it's possible that the body and the animal soul is going to cover up and conceal on the soul. So, now the soul's going to be locked up and it's going to have all these reasons doesn't want to fight with the body, doesn't want to fight with the animal soul, wants to become a people pleaser, whatever it may be. So, you make the oath, it gives you the power cuz your essence is there and you're going to and you're not going to get it affected, and you're not going to get derailed, and you're not going to be intimidated by the body or the animal soul. And especially that we know that the source of the godly soul is where it's only in Tikun. And the source of the animal soul is actually in Tohu, which actually comes before Tikun. So, the source of the animal soul is higher. And therefore we go ahead and we make sure that tzaddik makes the oath Cuz the oath is drawing in the source of the soul. Not only the weights and tick'em, but the source. The weights and atsmus oyrin soifin the essence of the infinite part of Hashem, which is above the whole level of toiyou and tick'em. And because we go ahead and you make an oath, so you're taking the soul not the toiyou and tick'em, even higher to the essence of the infinite part of Hashem. Then, when you have an obstacle, and you have the animal souls in your way, you have the power to overcome it. And that's why when we say mashbiin oisoy, that we make you make an oath, so mashbiin we said is in the same language of soiva. Satiation. What does that mean you're you're satiated? That means you have the power. You have the will. You have the strength. And by going ahead and making the oath, which means you're drawing in the source of your soul, the way it's weir, in the in in I'll say it in Hebrew, in atsmus oyrin soif, the source of your soul is in the essence and the infinite part of Hashem, which is which is similar to the source of the child, the way it's in in the brain of the the of the father before it comes out. And the guy gives power to the soul. The way it comes out in a revealed way. Just like with the when the the child comes out of comes from the father's brain, and also to the soul the way it comes out into the physical body and to the animal soul to be able to do its work, staying away from negativity. You know, it's like it says, don't be a wicked person and I say toiyou and doing good, you should be a go ahead and be a tzaddik. Now, the Tzemach Tzedek points out and he says, this that it says mashbiin oisoy, they make you make an oath to be a tzaddik, how's the how's the how's the this how's the the oath going to help for the soul on the on the on the physical body and the animal soul? But because the fact is you can take hold of the neshama and say, "Hey, you should be a tzaddik." Wonderful, I'm ready to be a tzaddik, but I have a body. I have an animal soul. It's not in my possession. I can't force the animal soul in the body not to start up with me. And you cannot go ahead and acquire something which is not yours. You can tell the godly soul, "Hey, be a tzaddik." Okay, very nice, I'll be a tzaddik, but I have the animal soul. I have the have the have the body. So, the Tzemach Tzedek explains that this that they go ahead and give you an oath to be a tzaddik, we learn from what Chazal tell us based on the verse that says, Ki li sicha kol berech tishava kol lashon, that every single knee is going to bow down to Hashem. Every single tongue is going to go ahead and and going to take an oath to Hashem. What does that mean? So, the so the the Chazal explain the verse, Ki li sicha kol berech, that every knee is going to bow down to Hashem is referring to the day you die. Eventually, everyone will realize Hashem is the boss. Tishava kol lashon, you make a you make an oath, that's the day you're born. And what what before this verse, the the beginning of the verse says, Bi nishbati. What does Bi nishbati mean? We already learned, what does Bi mean? Bi is referring to Atik, the higher part in Kesser. And that's why it says Tishava kol lashon, which comes in continuation to Bi nishbati, because in the oath that you take that you're going to be a tzaddik, where does the power come from? It comes from Bi nishbati. It comes from Atik. And because you're connected to Atik, we have the power, the soul has the power to rule over the animal soul. So, you can ask the question, what do you mean? How can the soul be in charge of the animal soul? That's right. But when you go to your source, the way you're in Atzmus Ein Sof, and the way you're in Atik, you have the power to overpower the animal soul as well. And the Rebbe says, you can say that the the explanation, how does the oath help for the soul while it's in the body and together with the animal soul, which we said before it's obviously it's not in his power because from the level of being in Shabbat, which we said is an attic, even the body and the cell animal soul is under the jurisdiction of the soul. Why? Cuz when you're dealing with levels of revelation, so you have the soul and you have the body and you have the animal soul. Those are two different things. The soul is godly and the animal soul and the body is is doing its own thing. However, when you go to the source of the soul, which we said is in Tikkun, and the source of the the animal soul and the body is in is in Tohu. So again, so there's two different levels. One is Tikkun, one is Tohu. But when you go to the level of Ohr Ein Sof, the infinite part of of God, which is higher than Tohu and Tikkun, and since the intent to begin with was that God created the world and it got destroyed with Tohu, so what's the ultimate purpose? The ultimate purpose that Tohu should get transformed. And the Tohu which is going to get transformed is the source of the body and animal soul. And who is going to do that? Tikkun, which is the godly soul. So when you go ahead and you reveal the infinite part of Hashem, so even the body and even the animal soul becomes under the jurisdiction and under the power of the soul because the intent of the creation of the body and the animal soul and Tohu was so that eventually the plan was the soul should transform it. That was the intent. So the original vision and the original intent was yes, you're going to have Tohu and you're going to have Tikkun and you're going to have the soul and the animal soul, etc. But the and and the and the and the animal soul and the body its source is in Tohu, which is higher, but the ultimate intent was for the soul which sourced is in attic and the essence of Hashem is going to go ahead and transform the the body and and and the animal soul. And the Rebbe says you you can say that the difference between these two ideas in mashbiin oiso, where you give them an oath, in other words, on one hand we're saying what is mashbiin? It's basically an oath, and it's also soiva, gives you the power, gives you the satiation, because the idea of mashbiin to to make an oath is basically drawing in the source of the soul. And mashbiin from soiva, they have the power, is that the goal is soiva that should be satiated that this source should be revealed. And it should come down into into every level, also the part of the soul which is in the body. Just like when someone satiated, what do you mean you satiated? You ate and it came through you. So there are things like this. This the oath is drawing in the source of the soul in atzmus and soiva and atik. And the soiva is that should get revealed in every part of yourself. It's going to be revealed in every part every part of yourself. And that's why we say that you make an oath. It's the expression of of soiva, because the power the power that we have from soiva, that by bringing it down that the oath it should be revealed in the soul which is in the body, so through that you have the power to overcome the animal soul that we explained before, and to affect a transformation and a refinement. And that's the whole reason why the soul came down to this world. And like the author explains in Tanya very very clearly that the and he uses powerful words, I'll say in Hebrew, I'll translate, the taklis hakabana, that the ultimate intention, the ultimate purpose, why did the soul come down here? Wasn't for the soul itself, the soul was in heaven next to God, but it's here to transform and refine the body and the animal soul and the world that that that in the place in the world where it is. And he liked to connect this with with the with the with the tamchut that he explains when he says that shvua, an oath, is in the sphere of yesod and malchus. Because we learned before that the shvu'ah is where connected idea of Bina, which is basically the the oath itself is connected Bina, which Bina we know is drawing it Atik into Bina. And and through that we bring down the source of the soul. Because Bina basically reveals Atik. And like it says, "Venahar yoitzeh me'Eden", that the spring comes out from Eden, that the nahar is referring to the idea of the chokhmah which is Bina, and Eden is referring to Atik. And nahar yoitzeh me'Eden means that that Bina reveals idea of Atik. So, that's the idea of Bina. But this that the the oath is also in in Malchus is connected to the idea of the satiation of the of of of the of the oath. In other words, this that the oath causes the flow to come down and gives the soul the power to deal with the physical body is because it has to do that it does it because it comes down to where? To the Yesod into Malchus. And that's why it says the the oath is in Yesod because it's bringing down Bina. With an Atik that's included in Bina into Malchus through Yesod. So, shvu'ah is connected what? To from Bina and Atik through Yesod into Malchus which is idea of satiation. And this is also the connection with the third insight that must be in Yesod comes in the the idea of of of of sheva, seven. Because according to one insight is referring to Yesod and you count in the series of Bina so um Bina, Da'at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, so Yesod is what? Is is the seventh one from Bina. So, based on this we're going to understand the connection of the oath with the idea that we make him that we make him swear that he should be a tzaddik. And when does it happen? We said he does it in the seventh month. And also in the month of the oath, cuz this that the world was created When was the world created? The world we know was created not in the first day of creation I mean the world was created on the first day of creation. When was man created? Man was created on the sixth day of creation, which is basically the first day of the seventh month. Why is that? So again, I shall create the world on the on the 25th day of Elul. Man was created on the sixth day of creation, which is the first day of the month of Tishrei. So it's it's why why was that there was created on the sixth day of of creation? So on one there's two different reasons, you know, two Jews three opinions. So there's two reasons why. One reason is I shall create the world on a Sunday, Monday, Tuesday, Wednesday, Thursday on the sixth day he created a man. Why? So we should be last. Why is that? Because the source of doimem, inanimate, tzimayach, things that grow, chai, animals, which was created all before human beings that in the first five days of creation, is much higher. The source is from tohu. And the source of of mankind is from tikkun, a lower level. So why were we why were we created last? Because we come after after tohu, after the things that had source in tohu. That's on a negative side. We come last, we're lower. That's one reason. But on the other hand, we're created Why we created then? Because we actually come first in creation, which means not only first, we don't mean first technically, you mean on on a higher level. Like the Talmud says, "What was the reason why man was created on the sixth day?" Everyone's going to say I came first. No. So So the reason is like if you have a beautiful feast, so you're inviting someone to your house, when do they come in? While you're cooking? While you're setting up? No, after everything after you finish cooking and cleaning and setting up, then they come in. So I shouldn't create us create us on the sixth day, we should be come in ready to eat. Which basically is referring to our quality. We're we're the honored guest. That the whole creation was for us. Even that means even the creating the tohu, which is before tikkun, is that that tohu should be transformed through human being. So what they're saying is like this, the reason we created last one hand you can say, yeah, they're much higher, we're lower. That the source is tohu, we're the source of tikkun. The other reason is no, no. We are the ultimate purpose. So, we come in last. And we're there even things that were created before us on higher levels so we can transform it. And that's what we say in reference to the holiday of Rosh Hashanah, "Zeh hayom This is the day, the beginning of all creation." Well, it's not the beginning. It was created already 6 days ago. It was created on the 25th day of Elul because what So, why why is it the beginning? Because the intent of creating the world was so that today, on the 6th day of creation, when man was created, we can do our work to make the world a dirah lo yisbarakh dwelling place for Hashem. And when did that start? That started the day we were created on the 6th day of creation. And it's besides the fact that on that day what was created was created the possibility to fulfill that intent. Hashem had an intent an intent, he had a plan we should transform the world. So, when we were created the the the the Now, we have all the pieces in the puzzle. We can already go ahead and do our job. So, that's in the in the intent, but also it happens in reality. Like it Chazal tell us that Adam, the day he was created, he came along and made a huge announcement. What was his big announcement? Let's go ahead, let's prostrate ourselves, and let's go ahead and bre- bless God, the one that made us. And everybody said, "Hashem malakh geyus lavish." Hashem is the king, and let's honor him. So, not only was on the 6th day of creation the intent and created with the possibility of transforming the world, but actually the transformation started on that that day through Adam Harishon. And that's why the 7th month and on the 7th day that man was created in the 6th day that man was created, which is the is the month of an oath, because the power that we have to go ahead and create effect in the world. And that's even though we were created last, because when we reveal the source of who we are, Now our source has been in the beginning before the world was created. And how do we reveal our source? We reveal it by the by the oath like we explained before, which basically means it's the month of the oath. And the same thing also and every Rosh Hashanah of every single year that we crown God as the king because we are called Adam, we're crowning God. And we every one of us have the source, a spark of the first Adam like we explained before. So we crown God to be the king on us and on the whole world. And and by doing that, by crowning God the king, we are making a dwelling place for God down in this world. And every single year crowning God and making a dwelling place and which obviously every year gets upgraded on a whole different level that the power that every single Jew has, which happens on every year in Rosh Hashanah, which started in the month of the oaths and comes from the from from the month of oath that we gave that we given us given us the oath that we should be a tzaddik. And then you can say that through the fact that the altar of a said this is the discourse of Mash bienos tzaddik. He said it on Rosh Hashanah, which we explained before when you say Torah, which Torah means you reveal what's concealed, he was able to draw down the oath on on Rosh Hashanah it should be drawn down in a much greater revealed way. And there's he'd like to add, possibly you can add, that this the Hazal tell us that the reason that mankind was created at the end so we can walk into the feast that's already. What does that mean? Not only into the world that we have to make a dwelling place for Hashem but even to give us the power to do it. You know it's like we said Mash bienos. They make give us an oath and not only do we have the oath, but we also it's from the expression of seiva, satiation, like a feast we have what we need to do our job. That we that you knows A, we have we are charged with the mission, but we're also charged with the energy that we can go ahead and do our mission of making dwelling place for in this world. So, based on this and not only were we charged with the mission, but we're also given the power, so as you can say that this that we were created in the beginning of creation and everything was created before us is also part of the oath. You know what the intent of the oath is? To bring down Atik. And you can say even more that the the the that the intention of Atik itself is so that we will have the power to go ahead and and do our work that we have to to do to transform the world to make the world a a godly place. And when a person goes ahead and fulfills the oath, you create an elevation because now what what happens you completed the task of the oath. So, you have a mission to go ahead and elevate the world, but until you don't do it, it's not done. When you do it, now the actually oath gets elevated itself. And this is what what we explained before at Rosh Hashanah. What gets drawn? The power that we have to go ahead and affect in the world and to make a dwelling place for world. If you can you can connect it what is explained many many places that beginning of creation of the world, what happened in the beginning of creation creation of the world, what God drew on down was the will and the pleasure that God had for creating the world on his own. So, initially when God God decided to create the world, he had he had a desire and he had a pleasure and that came on its own. What does that mean in in Hebrew? It's called Hashem desired. He's he's kind and he wants to do good. He wanted to create the world. But on the other hand, the drawing down the will and the pleasure of creating the world today which comes through our work, which is basically through blowing the shofar. So, you can say there it says that the this difference, it's not only in the way it comes down. No, if if the if the if it's coming down on Hashem on his own, he decided he wanted to create the world, he had the pleasure for it. Or technically it's coming cuz we blew the shofar, it's because our work. But also there's a difference in the will and in the pleasure. In other words, in the will and the pleasure of creating the world that came from God decided to create the world. He had his will to of creating the world. So, what gets revealed? If why did Hashem create the world? Cuz he decided he wanted to do it. He had his will. So, what got revealed? The kindness of Hashem. You look at the world Hashem created in the beginning. Wow, Hashem is a nice guy. He had his kindness. On the other hand, the will and the pleasure that Hashem goes ahead and keeps on creating the world through our work, Hashem wanted to make a dwelling place down here that we should want it. And the the dwelling comes through us. So, in other words, when you look at the world from the beginning of creation, what what will do you see? You see Hashem is kind. But when you look at the world now that we turned to Hashem and asked him to create the world, what do you see? You see that Hashem's dream of making a dwelling place down here through us, it gets revealed. And when you go ahead and you reveal this level of pleasure in creating of the world, which means it's coming from the fact that Hashem wanted to dwelling place down here and we're doing it. And the intent of creation was so that we, the Jewish people, should should reach out to Hashem and that we have the power. We have the power and we're referring to Adam, because we are all called Adam, to affect in the creation and to make a dearer loyalist bark. We have the power to make a dwelling place for Hashem down in this world. And this we explained before that the power that we have is to create the world is by revealing the source of our soul our soul which is the idea of a oath. And that's in terms of the us we have the power because the source of our soul. But the effect and the impact that happens in the world by us doing our job by us doing the our job of making a dwelling place down there is by revealing the intent of the creation. That the creation was creation was for the Jewish people. So based on this everybody says he'd like to explain why on Rosh Hashanah that falls on Shabbat we also have the the the even though technically we're not blowing the shofar so where do we have the whole power of doing our work and we have to make a dwelling place for Hashem down here and the Rebbe explains very powerfully he says like this because the intent of drawing down ta'anug the pleasure and even in the pleasure itself. What's the reason why? It's for us for us that for us human beings for our down for us human beings that through the the ta'anug the pleasure we should have the power to make a dwelling place for Hashem down here. Like we said but reference to the oath that we're making a dwelling place for Hashem down here. Where do we have the power to do it? We have the power when we're drawing down the ta'anug that ta'anug should be revealed. Cuz if concealed that we we don't we're not doing our job. And since also on Rosh Hashanah which is on Shabbat so what happens is that ta'anug that pleasure gets revealed how does it get revealed? By saying the the verses of shofrot like we explained before from the discourse tafrish to that by saying the verses we're revealing that pleasure so therefore even the work of saying the verses of shofrot becomes a main point because by saying the verses of shofrot it's not that saying verses of shofar, it's we're actually revealing that the tinok, the pleasure for making a dwelling place down this world, that's what God's pleasure is. And he he like to add, this that through blowing the shofar, we actually draw down the energy, but it has to get revealed specifically through Torah by saying the verses of Torah, like saying the verse of shofar, is because the source of Torah is even higher than the source of mitzvot. The source of mitzvot go high, and the source of Torah is even higher. And that's why it's able to reveal it even lower. So he like to connect this what's explained in this discourse that there's another benefit by saying the verses of the shofars on Shabbat. Because when you draw down the energy by blowing the shofar, it's yes, you're you're bringing down light and you're bringing down a revelation, but it's only coming from the essence of Hashem. Why? Cuz it's a mitzvah. But when you say the verses, you're actually drawing in the hell of Hashem, a deep concealed power. Just like on the level of the elevation that's going to be like when the future of Messiah comes. So based on this we'll understand even more that Rosh Hashanah that falls on Shabbat, we do have the power of the work because by doing the work of saying the verses of shofar, is so the what gets drawn down is a much higher level and the higher level gets revealed. Now, since everything is so very powerful, he says like this, since what's the holy day of Shabbat? Shabbat is all about menucha, relaxation, and tinok, and pleasure. That's Shabbat. So the same thing also, the work of Rosh Hashanah that falls on Shabbat, and the same thing also, the work of on erev Rosh Hashanah that falls on Shabbat, we should do it from a place of menucha. Calm, peace, tinok, pleasure, and by doing our work in a place in a from a perspective of menucha and tinok, we affect the whole year that the whole year should be a year of menucha, calm, pleasure until we have the ultimate pleasure. What's the ultimate pleasure? What's the ultimate relaxation? We're going to have shabbos menucha olam. The day that's going to be every day is going to be shabbat. Every day is going to be calm forever. Obviously with the coming of mashiach and the Rebbe finishes off powerfully and beautifully with the coming of mashiach which should happen very very quickly by now in our generation should happen right now. So here you have a beautiful discourse of the Rebbe explaining the whole idea of rosh hashana and shabbat. And let's hope and pray that the Rebbe finishes off we should reach the level of shabbat menucha olam with the coming of mashiach. And next class will be in Jerusalem very quickly. Have a great shabbat. Have a great rosh hashana. And let's hope we all draw down the power energy that we need to make this world a dwelling place for Hashem with the coming of mashiach and we should all be signed and sealed for a with a shana tova umetzuka.