הדבר החשוב ביותר לעשות בעשרת ימי תשובה | הרב אלישע וולפסון

This addition is the verses, no, this is not this, this is everyone thinks when you come you say you are sure as if we put it here because it is in the verses that it is appropriate to say here but it is not us, this is the omissions of the Ashkenazim like this, this is how we begin, hear the prayer, come to you, all flesh, come, all flesh, bow down before you, Lord, come and bow down before you, Lord, praise your name, come, let us bow down, bless, let us bow down and kneel, let us bless before my Lord, we will come to his dwellings, we will bow down to the red of his feet, come, his gates with thanksgiving, his courts in the tent, give thanks to him, bless his name, all these are the verses that say every portion, Ashkenazim, all this is how they open the selichot, and we, in your great grace, your prophecy, we will bow down to you, your holy city, here, bless every servant, thank you in the house of my Lord, at nights, yes at nights, this is now understandable, you will experience the holy mountain of Adam, and from those who experience his holy mountain, because holy is my Lord, to us, yes, they think that we are, we did, no, we did nothing, we bowed down before all, we will bow down to you, your holy way Great is your name, Lord, in the city of our God, the holy mountain. Now, why, why, why do we open the selichot because the main place of prayer is here on Mount Moriah. The place of prayer is in the Temple, and this is explicit halacha. The halacha says that a person should direct his heart towards the Holy of Holies. That is, as described in the Book of Kings and Chronicles, in the Prayer of Solomon, the place of prayer is here, as our ancestors Abraham, Isaac, and Jacob did, when they came to pray here. Now is a time of will, prayer is needed, people observe days of repentance, everyone comes to pray in the holy place. This is the place to pray. Now what to do? There will be people who cannot come to the Temple Mount every day, even though the Temple is built. So what the Mishnah says directs his heart. That is, you are the direction, as in smoke, you say, a place that a person thinks of, there he is, you are in your mind, there, so then, as if you are, as if you are there, oh, this is such an examination, a connection to the matter, oh, so, that's why we start the prayers of forgiveness with this thing, and also end the prayers of forgiveness, yes, we pray, oh, oh, also all the verses, that we pray for Jerusalem, remember your religion, you have bought, the redemption of the Lord, we have placed you, Mount Zion, this is where you have placed yourself, once again, people think that we have performed these prayers because we are here, but these are the prayers that everyone says, yes, remember, Lord, affection, Jerusalem, love, cold, forget forever, you will arise, have mercy on Zion, because you have no stomach, a time of rest, so all the verses are about, oh, oh, and then they end, and the fathers of the holy mountain, and rejoice in my house of prayer, or do we need to? Now it's blurred because in the middle, they added a lot of piyyutim, which are things about the exile, so it seems as if the prayers are the main part of the prayers, when in the middle they say the thirteen measures of mercy, which is the covenant to awaken the covenant of the fathers, yes, so that in fact all The Selichot deal with this in the Tosafot, too. Maybe we don't always understand, but there is a name for the return on the land, the return on the temple. This is actually why the Selichot need to be paid attention to. We will also link this to what we discussed here yesterday, according to the halakhah, that we add in the ten days of repentance, we are granted a life of fulfillment. Now the first ones write for a moment. How? It is explicitly written in the Gemara that it is forbidden to add three first and three last blessings. You can only add in the middle, in the middle, 18. A person can add from them within each blessing , the blessing, the healing, add a request for healing, a blessing, a livelihood, but it is written not to add the three of the honats. So the first ones ask, how can it be that the custom is to add? We have been granted life, King, seek life, what do you ask for life now? Yes, so the answer is that you don't ask for yourself. You are not the story here. The story here is about the people of Israel, about the public, about the people of Israel, about the redemption. We have been asking for this for the last three years because it is the honor of a place. Therefore, we also ask for peace, good luck, and a blessing. Yes, that is, you run there in their protection. Even if it is the last three years, it is a request because it is praise to the Holy One, blessed be He, that we are actually the people of Israel. We are turning to be as a people. Therefore, we must also repay her from the perspective of the thought that we are the ones who deserve life. And all these requests we do not ask for ourselves personally. This is not us. The story here is asking for the people of Israel to live, for the people of Israel to repay, that this will write the people of Israel for a good life, for peace, for power, the Book of Life. Blessing and peace. Of course, we are all the people of Israel in general. But the emphasis is on the people of Israel. Why for your sake, exactly? Why because the whole story here is for your sake, God of life. The story here is your honor, and this is actually the whole point of forgiveness and repentance. And if we delve a little deeper, I heard Rabbi Shmuel Eliyahu yesterday. That's how it should be. Years ago, a very deep atonement. What is this atonement of Yom Kippur called? What is this hocus-pocus, as if it were this hocus- pocus that suddenly suddenly? The Holy One, blessed be He, describes all our sins. The second turns white. What, how does it work? How does it work? If you have cells, then there are sins. What, do you have cells? Very serious sins that only Yom Kippur atones for. So basically the answer is the answer is in the verse it says that on this day the way will be atoned for you from all your sins before the Lord. Be joyful before the Lord. Be purified. What is meant is that what works the purification is the very presence of the Holy One, blessed be He, the inspiration of the Shekhinah, as in the dimension of Mount Sinai, everyone trembled. Why? Because where the Holy One, blessed be He, dwells and dwells, Israel is as one man with one heart. Suddenly there are no disputes. Suddenly there are no angers. Suddenly the presence of the Shekhinah, the divine presence, which is all infinity of goodness, blessed be He. When it dwells upon us, then everything, everything, everything is sweetened. Everything is erased. So that is exactly the point when we actually begin 40 days of repentance from the beginning of the month of Elul, we do repentance and then ten days of repentance, where we ascend from level to level until we reach the front and beyond. In other words, what makes the immense atonement of Yom Kippur work? That the High Priest entered before me and before me. He burns incense and spreads the Divine Presence. This divine presence is what actually cleanses them all. Because the High Priest did not enter alone. He entered on behalf of all Israel. His shoulders for memory on his heart. The entire House of Israel and the High Priest enter with all of us, and we all enter most deeply, most closely before and before, and in this revelation of love, love will cover all crimes. When there is love, then this is everything, everything is purified, everything is purified, everything is sanctified, everything purifies like the highest whiteness, and this is actually our work. Therefore, we need to understand the matter of coming to the Temple Mount, coming here to do the Day of Atonement, and whoever remembers Rosh Hashanah, whoever remembers Yom Kippur, it's not another level, because it's a holy place. This is the matter. This is everything. This is the matter of the Lord of these days. All the work is because the Holy One, blessed be He, where does He reveal Himself in the world? Where do we say that in fact all atonement is by the power of revelation, may He not be blessed? How does revelation happen? Where does revelation happen here? Because the Lord chose Zion, Moses? No, this is rest forever here. He sat in its chambers. All where the Lord reveals Himself in the world is from here, from Your honor. But until there is no good question, He sanctifies [snorts of contempt] Hina, no, what was the answer now? Well, then you ask an excellent question, saying that the Divine Presence is not here now, for the future has been destroyed. So the answer is that the Divine Presence is first and foremost. Chazal teach us according to the law that, as Maimonides writes, the sanctity of the Temple was sanctified for its time and sanctified for the future to come. Why? Because the Shekhinah is not in the tabernacle, meaning that the Shekhinah is the place of the Shekhinah, I am witness, and my eyes and my heart were there all the days, meaning that the Holy One, blessed be He, established the place of His sanctuary here in the days of David and Solomon. There is a complete and absolute choice. So the Shekhinah is always here, but what is it? As far as we are concerned, as in relation to our body, we are a divine soul, but how much does it reveal and appear within us depends on us, how many years are more righteous, therefore we make repentance, saying good Yom Kippur from the atonement of the Lord, it depends, of course, on how much work you do, how much do you purify yourself, how much do you sanctify yourself, how much do you purify yourself? The same thing is the Shekhinah here, but how much does it reveal itself, with what intensity does it reveal itself? It all depends when there are only our enemies here, so it cries here alone, it cannot be revealed on Chanukah, but when there are Jews sitting here, engaged in Torah, saying the Holy and Holy Prayer, it is here, the supreme bliss. The more they strengthen here and more Jews ascend in purity and the Temple is built, then there will be a complete revelation. There will be complete disclosure. yes. But of course, the opposite is precisely the correction of the Shekhinah, which is precisely returning it here. This is an answer. Return the Holy Shekhinah to its place, return it here. So, congratulations to all the winners for coming here. Because that's really the crux of the matter these days. We need to understand that the essence of the correction is not only the self, which of course a person cannot correct the world if he does not repent and examine his inner house, but the essence of our work is to return the Shekhina to its place. All the selichot are for this. All our work is for this. Yom Kippur, and therefore, yes, also all the work of the essence of the work, which is not everything. The essence of the priest's work, in the end, is about the purity of the Temple and its holy things there, before and after, because in fact, everything depends on what happens here. Everything depends here. Here, here is the essence, here is the heart. Here, the essence of the heart of the work of Yom Kippur is that everything revolves around it. Not only does it happen here, it also revolves around this place. Around the correction of this place, the people of Israel dug up the holy place. Yes, and therefore, we need to understand that going up to the Temple Mount in the days of repentance, to demand such a place for repentance, is no longer a good deed. The essence of the work during these days is to return to the Haram to return the Shekhina to its place here. Also, doing the Deshmia to purify and sanctify ourselves and to deserve repentance from the presence of the Holy One, blessed be He, in this place. May God grant us and help us to deserve complete repentance. And to restore the Shekhinah to its place, in doing so, we will merit, with God's help, very soon, the renewal of the work, to see eye to eye, when the Lord returns, may He mercifully grant that we may see a High Priest enter before the children, enter and depart for a good life and peace, decrees of good for all the people of Israel. We will merit a blessed and sweet new year, a good life and peace, and so be it, and we say, Amen, Amen.