Parsha Post: Nesivos Shalom

We say this on the night of Rosh haShanah which teaches of the designation and purpose of the world and all that fills it - all for G-d, to bring a Jew closer to G-d.  Relates to this world being ike an antechamber before a hall, the point of this world is to go through it on your path to The Hal/Parlor/Place To Bel. This world is a pathway.  Yet it can seem that this world of desire does the reverse of bringing you to Heaven.  Also we need to understand the concept of Dirah BeTachtonim, the the Lower will be a place where the higher resides. How can that be?  Answer: Maggid of Mezirich - The world is filled with kinyanechah - not things G-d owns, but things through which we gain ownership of/connection to G-d. All the loves and lusts - arousals -  in the world are manufactured in a way, in essence, to bring us to acquire connection with G-d.  Fits w Baal Shem Tov’s statement that no bad descends from Heaven.When seemingly bad lust or love rises in a person it is really rooted in good

We say this on the night of Rosh haShanah which teaches of the designation and purpose of the world and all that fills it - all for G-d, to bring a Jew closer to G-d.  Relates to this world being ike an antechamber before a hall, the point of this world is to go through it on your path to The Hal/Parlor/Place To Bel. This world is a pathway.  Yet it can seem that this world of desire does the reverse of bringing you to Heaven.  Also we need to understand the concept of Dirah BeTachtonim, the the Lower will be a place where the higher resides. How can that be?  Answer: Maggid of Mezirich - The world is filled with kinyanechah - not things G-d owns, but things through which we gain ownership of/connection to G-d. All the loves and lusts - arousals -  in the world are manufactured in a way, in essence, to bring us to acquire connection with G-d.  Fits w Baal Shem Tov’s statement that no bad descends from Heaven.When seemingly bad lust or love rises in a person it is really rooted in good

From Bamidbar, where we're told about the chatzotzrot: 1 - When a war comes to your land, regarding the tormentor who torments you, you will make sounds (vehereiotem/teruah sounds) with the chatzotzrot… (next pasuk) 2 - and on your happy days andand holidays you will make sounds (utekatem) with these chatzotzrot/trumpets (over the olot and zivchei shalom, before G-d). 2 ideas of tekiah  1 - War in inside you and, coming to you, strife inside your gates.  This is the enemy inside you that you must chase away. You blow to announce the war of chasing the tormenting enemy away.  2 - Coronating the king, accepting his kingship with joy, on your happy, holidays. When blowing in the first case it says ve’harei’otchem - a moaning, groaning, howling (genuchei genach, veyelule yalil) The second instance is utekatem, the blowing of victorious rejoicing. These 2 elements combine in the blowing of RH,  1 - Uprooting the bad, chasing and cleaning out our internal enemy, chasing him out (legareis

Divrei Shmuel - Se’u she’arim rosheichem hints to all the holidays 4 words start w 4 letter of shofar - Tehillim 24 -  Se’u she’arim - RH VeHinasu pitchei olam - YK, the eternal opening is the kodesh hakodashim, first the gate, then deeper through the opening Veyavo melech hakavod  - Sukkos, culminating in yichus of G-d and us These letters form the word shofar because it opens the gateway to all the holidays.  The Medrash cites Yoel - G-d sent His voice/sound before the host… The day of G-d is awesome and great.  This sending is the shofar, the host is Israel, shocked and trembling from the shofar’s sound and doing Teshuva to be meritorious is din on YK.    The upper and the lower tremble because of the sound- this is the gateway to all of the holy parts of this exalted time, the month of the mighty ones. Moshol - King sends son away to fulfil a task, writes to him everyday.  Enemies use sabotage and block the letters from arriving, trying to cut the connection between King and son. 

  Nesivos Shalom stresses how we must subordinate ourselves, realize that we and all we have and all we do is from G-d. He says this is the idea of the mitzvah of tzedakah in Re'eh being generally read around Elul. Tzedakah is unique in that it says you can't have a bad heart while you do it - and tradition has it that you don't get the mitzvah if you have a sour attitude while giving tzedakah. This is because the essence of tzedakah is not the act of giving but the accepting of faith in G-d, which means realizing that you and yours are His. Thus, doing the mitzvah properly means you have a happy heart, not feeling that you're losing something that's yours. Also, if you do tzedakah in the right way, it brings with it a gratefulness to G-d for counting it as if you gave from what you own, though everything you have is His. He ties this is with a novel interpretation of the theme of the month of Elul, "I am to my beloved, and my beloved is to me": If