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Listen "Year: 5776-5777 נצבים ראש השנה-צום גדליה - Nitzavim Vayelech - summary/postscript"
Episode Synopsis
תוצרת הארץ - Theme Nizavim 5776: תוצרת הארץ
As a closure to ראש השנה and an event that actually occurred on ראש השנה, and its surprising re-introduction of the very Churban which it was the end of נחמותא and was to have been affected by its tikkun, we need to have a נעילת החג interrelating all of the varied elements, the קריאה and the תענית צום גדליהו….
The sudden switch to the Land per se, the object of האף הגדול, the focus of the גאולה בראש השנה as inובכן תן כבוד ידוד לעמך. תהלה ליראיך. ותקוה טובה לדורשיך. ופתחון פה למיחלים לך. שמחה לארצך וששון לעירך. וצמיחת קרן לדוד עבדך. ועריכת נר לבן ישי משיחך. במהרה בימינו on ראש השנה and the מבראשית כזאת הודעת and the ראשית=תשובה of the שפת אמת.
The relationship of ברית now needing to go through the ארץ; the mutuality of המקום הזה – הארץ הזאת , based on the fact that there is no real ערבות until crossing the Yarden, the נקודות on הנסתרות, the switch to הארץ היא ואת תחלויה, the relationship of המקום to the entirety of ארץ ישראל in ספרי implies that the sharing of the Land is the sharing of the ברית, which ties directly into the connection to ראשית requiring the physical characteristics of Land, not just physicality, which relates to the אדם-אדמה-מזבח אדמה question, and the way that ירושת הארץ is an outgrowth of the same ראשית that expresses כח מעשיו to a ראשית that is capable of הקרבת ראשית. It makes sense that the brit built around the ירושת הארץ should be actually built of the ארץ, and the ברי"ת-ברשי"ת-בריתאש should be built of ראשית ביכורים וישראל. Exactly the same idea is achieved by Yosef in recognizing that the essence of מלכות מצרים was being violated in the lack of memory, and that it could only be cured through the rediscovery of the love of ארץ מצרים...והאדמה לא תשם.
This parasha translates the personalization of the טוב in גן עדן for the creation of בחירה into the tikkun of noting that טוב is ultimately חיים itself, to be קיים the way שמים וארץ are קיימים. Changing the tiniest portion of any of the 6 values would make it all impossible, so how do you believe that the one thing that is able to create itself in violation of the essence of Creation, the נעשה אדם question for which everything else exists and which gives them the existence of ה' האמרת היום, how would you believe that their existence is less critically balanced than everything that is only there in order to allow for the פלא of self creation?
The presence of למען תחיה...כי הוא חייך...לשבת על האדמה describes the nature of real למען תחיה and the interrelationship of the שמים וארץ ראשוניים to our own which are so dependent on our own consciousness, and here all is בטל מלבד השמיים והארץ הראשוניים (see רבינו בחיי). And the טוב ורע refers, says the אור החיים, to the Torah itself which can be so destructive. Look at the ריחוק that has been created by religion to ארץ ישראל (see the amazing song תוצרת הארץ)
Relating the ערבות to בבא קמא means that the real concept of משפטים is the early expression of משפטי ה' אמת צדק"ו יחדיו where we discuss an ultimate יחדיו as the height of מאן דבעי למהוי חסידא and explains why we exclude עכו"ם so blatantly!
Teshuva as ראשית and its connection to ארץ ישראל in יוחנן בן קרח is similar to the עדות of intrusive reality. The amazing fact that we cannot utilize this time of creating Teshuva, the חדות ה' היא מעוזכם, do teshuva by simply reversing our actions which is mechanical and does not relate back to the Teshuva of ראשית and ערבות at all. The Rambam’s interrelating the level of the individual’s teshuva with that of Yisrael as a whole in a deeper sense.
Seeing in the demand for living in ארץ ישראל a whole new sense of where the tikkun will come from, the growing loss of בני חו"ל who think that ארץ ישראל is a place rather than an embodiment of ראשית which has far more נפלאתה power to define you than you it!
לא נפלאת is the willingness to be part of the ערבות and the תשובה, ולא שמעו אליו, no participation in being able to do your part for the שכם אחד, the amazing warring of דין expressed in תרועם בשבט ברזל
Though the process is נפלאת, the מצוה is not; for the first time one becomes a true participant rather than a victim of דין , just as נזיקין begins with the personal and grows into the צדקו יחדיו. The lack of participation is to sleep and have your mazal sleep on Yom haDin.
As a closure to ראש השנה and an event that actually occurred on ראש השנה, and its surprising re-introduction of the very Churban which it was the end of נחמותא and was to have been affected by its tikkun, we need to have a נעילת החג interrelating all of the varied elements, the קריאה and the תענית צום גדליהו….
The sudden switch to the Land per se, the object of האף הגדול, the focus of the גאולה בראש השנה as inובכן תן כבוד ידוד לעמך. תהלה ליראיך. ותקוה טובה לדורשיך. ופתחון פה למיחלים לך. שמחה לארצך וששון לעירך. וצמיחת קרן לדוד עבדך. ועריכת נר לבן ישי משיחך. במהרה בימינו on ראש השנה and the מבראשית כזאת הודעת and the ראשית=תשובה of the שפת אמת.
The relationship of ברית now needing to go through the ארץ; the mutuality of המקום הזה – הארץ הזאת , based on the fact that there is no real ערבות until crossing the Yarden, the נקודות on הנסתרות, the switch to הארץ היא ואת תחלויה, the relationship of המקום to the entirety of ארץ ישראל in ספרי implies that the sharing of the Land is the sharing of the ברית, which ties directly into the connection to ראשית requiring the physical characteristics of Land, not just physicality, which relates to the אדם-אדמה-מזבח אדמה question, and the way that ירושת הארץ is an outgrowth of the same ראשית that expresses כח מעשיו to a ראשית that is capable of הקרבת ראשית. It makes sense that the brit built around the ירושת הארץ should be actually built of the ארץ, and the ברי"ת-ברשי"ת-בריתאש should be built of ראשית ביכורים וישראל. Exactly the same idea is achieved by Yosef in recognizing that the essence of מלכות מצרים was being violated in the lack of memory, and that it could only be cured through the rediscovery of the love of ארץ מצרים...והאדמה לא תשם.
This parasha translates the personalization of the טוב in גן עדן for the creation of בחירה into the tikkun of noting that טוב is ultimately חיים itself, to be קיים the way שמים וארץ are קיימים. Changing the tiniest portion of any of the 6 values would make it all impossible, so how do you believe that the one thing that is able to create itself in violation of the essence of Creation, the נעשה אדם question for which everything else exists and which gives them the existence of ה' האמרת היום, how would you believe that their existence is less critically balanced than everything that is only there in order to allow for the פלא of self creation?
The presence of למען תחיה...כי הוא חייך...לשבת על האדמה describes the nature of real למען תחיה and the interrelationship of the שמים וארץ ראשוניים to our own which are so dependent on our own consciousness, and here all is בטל מלבד השמיים והארץ הראשוניים (see רבינו בחיי). And the טוב ורע refers, says the אור החיים, to the Torah itself which can be so destructive. Look at the ריחוק that has been created by religion to ארץ ישראל (see the amazing song תוצרת הארץ)
Relating the ערבות to בבא קמא means that the real concept of משפטים is the early expression of משפטי ה' אמת צדק"ו יחדיו where we discuss an ultimate יחדיו as the height of מאן דבעי למהוי חסידא and explains why we exclude עכו"ם so blatantly!
Teshuva as ראשית and its connection to ארץ ישראל in יוחנן בן קרח is similar to the עדות of intrusive reality. The amazing fact that we cannot utilize this time of creating Teshuva, the חדות ה' היא מעוזכם, do teshuva by simply reversing our actions which is mechanical and does not relate back to the Teshuva of ראשית and ערבות at all. The Rambam’s interrelating the level of the individual’s teshuva with that of Yisrael as a whole in a deeper sense.
Seeing in the demand for living in ארץ ישראל a whole new sense of where the tikkun will come from, the growing loss of בני חו"ל who think that ארץ ישראל is a place rather than an embodiment of ראשית which has far more נפלאתה power to define you than you it!
לא נפלאת is the willingness to be part of the ערבות and the תשובה, ולא שמעו אליו, no participation in being able to do your part for the שכם אחד, the amazing warring of דין expressed in תרועם בשבט ברזל
Though the process is נפלאת, the מצוה is not; for the first time one becomes a true participant rather than a victim of דין , just as נזיקין begins with the personal and grows into the צדקו יחדיו. The lack of participation is to sleep and have your mazal sleep on Yom haDin.
In God we trust