By the Grace of G-d In the Days of Selichoth, 5731. Brooklyn, N.Y.

Greeting and Blessing:

In the present days of preparation¹ for Rosh-Hashanah, it is, first of all, necessary to understand clearly the significance of Rosh Hashanah — may it bring us and all Israel good and blessing. Much can be learned about it also from the practices and customs which the Torah has ordained to precede Rosh Hashanah, preliminary to its observance, since the Torah is Light² (Torah Or), and its ordinances clearly illuminate the Jewish way of life in every detail.

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Among the ordinances which are directly related to Rosh Hashanah and serve as a preparation to it, is the reading of the Sidra Nitzovim³ on the Shabbos before Rosh Hashanah. Every year, invariably, the Sidra precedes Rosh Hashanah, bringing an important and timely message to each and every Jew for the year ahead.

The Sidra begins with the declaration: "You are standing firmly (nitzovim) this day, all together, before G-d, your G-d; your heads... to your water-drawer, in order to bring you into the covenant of G-d, your G-d..."

At first glance, this declaration appears to contain a contradiction⁴: It begins by saying, "You are standing firmly, all of you together (without distinction); yet, it proceeds immediately to divide them into various and separate categories. Besides, what is the purpose of enumerating the various classes of Jews, from the highest to the lowest, after they had already been all included in the general term "all of you" (כולכם)?

But — herein precisely is to be found a basic "rule"⁵, namely, that both go together⁶: (a) "all of you", meaning all as one, and (b) at the same time, however, each individual, man or woman, has his or her specific task and mission, each one according to one's status and station in life.

Yet, the question begs to be asked: Since such a division is necessary, indeed such an extreme diversity — from "your heads" down to your "water-drawer" — how can they be so completely unified and merged to become "all as one?"

The answer is: "You are standing firmly this day, all of you — before G-d, your G-d.” The Hebrew verb נצבים is stronger than עומדים⁷, and means a firm stand, being deeply conscious of standing in the presence of G-d. Who is "your G-d" — your strength and your whole essence⁸. In this — all Jews are equal, and this is what makes them all — one.

To clarify the above by means of an analogy: When a group of individuals join to create an association, be it a financial or scientific enterprise, or for some other purpose, the members become united for a certain period of time and for a certain purpose, requiring from each a contribution of some of his money and energy, or scientific knowledge and the like. In all other aspects — each member is a "world"⁹ for himself.

However, when Jews are united, as required by the Torah, namely "before G-d, your G-d", as mentioned above, and for the purpose of "entering the covenant of G-d, your G-d, and His oath, which He makes with you this day," a covenant that embraces the whole of man, with all his capacities (the "all of you" in each individual¹⁰) — then it is an eternal and total unification of "all as one" (and of "all of you" together with G-d, your G-d).

And the Torah goes on to explain: "All of you together" are divided into "your heads"...down to your "water-drawer", and each of them, with his distinct capacity¹¹ (and his special endeavors) is brought into the covenant with G-d. Each individual endeavor, whether by one who belongs in the category of your heads and acts like a head, or in the category of water-drawer and acts as such, is an expression of the total covenant of all of you with G-d, your G-d. Each one has his special Divine assignment according to his status and station in life, and in this way — when each and every one carries out his assignment — the complete unity of Klal Yisroel — all as one — is achieved.

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This brings up a subject which must once again be emphasized¹² as a timely reminder. It concerns those who are in the category of “your heads (of) your tribes''¹³ — spiritual leaders in their communities, or men of influence in their circles, and down the line, to the one who is head of his family.¹⁴

It is self-understood that the first obligation and task of spiritual leaders, especially during the time of the “Solemn Days", days of inspiration and introspection, is to strengthen all aspects of Torah and Mitzvoth among their followers, in actual practice in the daily life; and as for those who, for various reasons, are as yet alienated from Yiddishkeit — to inspire them to a sense of Teshuvah¹⁵, to return to their source and begin to live as whole Jews, with whole Yiddishkeit, the whole year round.

Regrettably, this most precious opportunity of the year is sometimes lost through speeches and lectures on world problems and themes which, however important they may be, are entirely beyond the control of the speakers or their audiences, since they can do nothing to solve them. It is most deplorable and saddening that — instead of utilizing these moments of soulful inspiration to strengthen and encourage Jews in their awareness of the eternal and total covenant with G-d, Who has personally given each and everyone of them individually — from "head" to "water-drawer” — a mission in life, and to explain what the duties of every Jew in his daily life are — the time and attention are dissipated on global problems, or government politics, or other general topics which do not at all belong in that place and at that time.

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Lest anyone argue that in the present age and conditions it is difficult for a Jew to adhere to total Yiddishkeit without compromise, all year round, and with all his being —

The Torah declares: "You are standing firmly this day," etc. This is not a command or a promise for the future, but a statement of fact. Jews must know that they are standing firmly before G-d, Who is their life and strength. It is only necessary that every Jew, man or woman, should discover this fact in himself or herself, and bring forth from concealment into the open, and from the potential into the actual, that which is deeply rooted in his or her true essence.

With this assurance of "Nitzovim", Jews — each and all, from "head" to "water-drawer", without exception — gather for the "coronation" of the Supreme Being in the days of Rosh Hashanah¹⁶, and willingly accept His Kingship over them¹⁷, with all their heart and zeal¹⁷, and proclaim the Supreme One as "King and Redeemer of Israel"¹⁸, and "King over all the Universe".

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May G-d grant that every Jew — man, woman and child — should in the coming days be permeated with the spirit of Rosh Hashanah and begin the new year with the steadfastness and assurance of "Nitzovim", to carry out the Divine Mission which G-d bestows upon each and every Jew according to his station and walk of life, — and carry it out in the days of Rosh Hashanah, and subsequent days, and every day of the year — each day being "this day”.

On His part G-d will surely fulfil His promise¹⁹, as stated immediately further: "That He raises you up this day as His people" — today and every day. And "this day" also according to the interpretation of our Sages²⁰ of blessed memory: As the day begins with darkness and then turns bright, so will the life of every Jew, and of Klal Yisroel, be truly bright.

Until the fulfilment of the prophecy: "G-d will be your everlasting light²¹, with the coming of the true and complete Geuloh, through our righteous Moshiach.

And, in the prayerful words of David, the "Sweetner of the Songs of Israel"²²: "O G-d²³, to deliver me — to help me, make haste²⁴, O G-d" — speedily in our days.

With the blessing of Kesivo vachasimo toivo for a good and sweet year —

Signed /Menachem Schneerson/