"How To Desire" - The Journey Through Rosh Hashanah, Yom Kippur, and Sukkos

This Torah class is brought to you by torahanytime.com. Okay, welcome everyone. Tonight's sheer is sponsored anonymously in honor of in honor of all of you, in honor of all the attendees over the course of tough shin iron ches and honor of the people who are listening through the different venues. And since this is the last year of tough shin iron ches, we offer shavua tov to all that he was mazaka us to come together for limud Torah on tough shin iron ches. May the Lord continue to give us that we should have another year to come together. May the Lord bless us. Okay, so I want to speak a little bit. We all know that there's a concept that Rosh Hashanah enjoys a unique phenomenon and that is it's called a yom arichta, a long day, the long Yom Kippur. It's a phenomenon that does not exist by any other Yom Kippur. In other words, we know there are two days Pesach, two days Sukkot, two days Shavuot. We don't say it's a yom arichta. Even halacha, in other words, if an egg and a baby is born on the first day of Yom Kippur, so on that day it's also because it might be Yom Kippur, but it's the next day. If the first day is Yom Kippur, well the second day is not Yom Kippur anymore. And if the first day wasn't Yom Kippur, so it wasn't born on Yom Kippur. However, if an egg is born on Rosh the first day of Rosh Hashanah, it is also on the second day of Rosh Hashanah. The Rashi in daf dalet amud bet says that nowadays we know exactly we're proficient we know exactly what day Rosh Chodesh is. We know exactly what what which which day Rosh Chodesh is. We know it's aleph. We know the first day of Rosh Hashanah is aleph. So why in the world do we have a bet? The answer is we are masakin one long Yom Kippur kiyoma arichta dami. Kiyoma arichta. Okay. Um the Mishna Berurah even brings down Mishna Berurah brings down in siman it should say tough resh that if an egg is born on one day Rosh Hashanah it's also on the second day even though by other yamim tovim if it's born on one day it's on the second day that if the first day is kodesh the second day is chol. And if the second day is kodesh the first day is chol. On Rosh Hashanah it's different. The Mishna Berurah uses a lashon that it's all one kedusha. It's one long kedusha. And likewise Mishna Berurah in hilchos Yom Kippur Mishna Berurah in hilchos Yom Kippur brings down that the two days of Rosh Hashanah because the yamim kodesh both days are kodesh echad are considered and they're considered like one long day. So so here we have this concept that Rosh Hashanah is yom arichta. How do we understand this where we have two days but it's considered one long day? What do you need it for? Well, so just have one day. And if it's two days make it two days. Why do why do we call it two days of kedusha and one long day? By the way, people get confused about this just to clarify. People get confused and say well if it's yom arichta is that why there's a fruit the second night of Rosh Hashanah because maybe I shouldn't make a shehechiyanu. The answer is like this. We should make a shehechiyanu the second night. It's a new day. Even if it's one kedusha it's a new day. So you make a shehechiyanu the second night regardless of whether you have a fruit or not. However, just in deference to the shita of the Rosh we take out a new fruit. But there are no hesitations about the shehechiyanu for the second night. Okay. So that's number one. By the way, number two I just want to take you tell you good news. You know they say we're having we're going to start a new rule. It's going to be for the new year but it's starting now. And the new rule is no phones visible in the beit hamidrash. Not at all. Not not you can't take it out not by davening at all. Phones are not visible in the shul. So if you have one Most Most people don't even have cell phones anymore, you know, because they can't take it out by davening. But if you still have one just nobody we don't want to see it. Thank you. Fine. If you want to show me something on your phone, I'll be happy to see it. We'll step outside, okay? Do I do simanim on the second night? I personally do not do simanim on the second night. But many are it's a machlokes. Many different minhagim whether you do simanim on the second night. Okay, that's issue number one. Issue number one is what does it mean that Rosh Hashanah is yom arichta? Issue number two. We all know the famous Gemara in Yoma daf amud aleph. The Gemara says like this. The Gemara says b'yom Kippur the Satan on Yom Kippur lays lay shush us to name has no permission literally to instigate. Which means he cannot go to God and prosecute against us. Says the Gemara me may on Yom Kippur the Satan cannot go prosecute us says me may. Rav Rami bar Chama ha Satan the gematria of ha Satan is 364. For days the Satan has permission to be to instigate. Beyond Yom Kippur the Satan has no permission to instigate. So one day a year the Satan is off is off. He cannot instigate. He cannot prosecute on Yom Kippur. Why? Because the gematria of ha Satan is 364. Ah, so okay we're going to talk about that. What do you mean to confuse the Satan? Yeah, the Gemara says that but the question is you know what does that refer to? Ah, it's on Yom Kippur. It's on Yom Kippur. On Yom Kippur he doesn't prosecute. The question is what does that mean he doesn't prosecute on Yom Kippur? How does he not prosecute? I mean he either he does the job or he doesn't do a job. But there are days off in shamayim? He got a day off. God said by the way, on the contract in the Satan's contract it says that on Yom Kippur one day a year you you take a day off. What does that mean that the Satan takes a day off? And number two asks Engel in the sefer by the way I happened to get a random email I think on Sunday that the of Engel is republishing for the first time in history the drashos of Engel. I got this email on Sunday. Okay, what am I going to do with it? Then I'm preparing the sheer preparing the sheer and somehow the sheer ended up in the drashos of Engel. It's like once they published these drashos this week I had no choice but that's where the sheer had to come from. I wasn't trying I didn't even realize it was. But I'll tell you about that more different time. But asks Engel a question. Ha Satan, that's not his name. His name is Satan. Satan is gematria 359. Ah, but it's not going to work out if it's 359. So we're going to call it ha Satan. Oh now it works. Now it's 364. I mean his name is not ha Satan. How do we have a right to throw in the hay just to get to get the right gematria? You know you never realize his name is Satan. When his when he his mother had a baby at the Satan's bris so they said shimon the Satanim. Satan not ha Satan. So where do we get the hay from? The Satan. What there more than one? There There is only one. So is it the Satan? You mean that's his name. His name is the. His name on his birth certificate. So you want to say on his birth certificate it says ha Satan. Okay. If it's if it's Yom Kippur then it's too late for the Satan. In other words, he has the whole year to bring a case. Right. This is only for Yom Kippur. Meaning it's already case closed. Case closed. So it's not he's not off. It just there's nothing more The court Everything had to be submitted by then. So since he So it's not that he has a day off it's just he has no work. So okay. Well we'll have to think about that. Another question. The Ibn Ezra in parshas Yisro the famous Ibn Ezra asks we know the aseres hadibros the the last one of the aseres hadibros is lo sachmod. Do not covet. Do not desire. Do not desire. And the Ibn Ezra asks a question. Actually Engel when he quotes the question of the Ibn Ezra he says it's a question of Halevi the Kuzari. Actually elsewhere the Ibn Ezra quotes the Kuzari. But in this case the Ibn Ezra says many people wonder on the mitzvah of lo sachmod how could you tell somebody not to covet? I'm driving a jalopy. This guy whizzes down the block in this like you know immaculate sharp car. You know you could barely hear it breaks the and it's it's it's black and it's shiny and it's smooth and my car makes you know my makes a lot of noise. I want it. No says don't want it. How could you tell somebody not to want something? You could tell somebody not to do it. I want to do it. I will now withhold hold myself back and discipline myself not to do what I want to do. But a desire either either you have it or you don't have it. If and if you have it there's very little you could do to stop it. You could stop yourself from acting upon it. But how could you stop yourself from having the desire and having the lust for it? How do we understand how the could give a love in the Torah of lo sachmod? Okay. Comes and and and and and and and and and seemingly on his own opens up the heavens as he so wonderfully always does and he revolutionizes our understanding of Rosh Hashanah, aseres yemei teshuvah, Yom Kippur and we're going to see Sukkot as well. And that is says the Rebbe of the truth is these days the ten days of teshuvah are mesugal to correct one's aveiros. Says Rebbe Yonasan Eibeschitz the aseres yemei ha chuva correspond to the aseres ha dibros. That's the chiddush of tonight. The aseres yemei chuva correspond to the aseres ha dibros. The first day of aseres yemei chuva, Rosh Hashanah, anochi Hashem Elokecha. Which by the way fits in very well. As Rebbe Yonasan Eibeschitz writes in another sefer, Veheinef Yad Shainis in the sefer Keshes Yonasan, where what do we do on Rosh Hashanah? We're mamlich Hakadosh Baruch Hu with a shofar. It's very appropriate to do so since the first day of Rosh Hashanah corresponds to anochi Hashem Elokecha as it says "Asher hotzeisicha me'eretz Mitzrayim." The second day of Rosh Hashanah corresponds to lo yihyeh lecha elohim acherim. We know anochi and lo yihyeh lecha be dibur echad ne'emru. So since anochi and lo yihyeh be dibur echad, bim'eila the two days of Rosh Hashanah is kiyoma arichta dam, it's one long day. Because since the two days correspond to the first two dibros, and achas diber Elokim shnayim zu shamati, God spoke once and I heard two things. So since it was said be dibur echad, that's why Rosh Hashanah is kiyoma arichta. Yom Kippur, the holiest day of the year, the most powerful day of the year, corresponds to don't desire, don't covet. So now we have to understand somehow is coveting like the worst aveira in the Torah that Yom Kippur corresponds to lo sachmod. That's very interesting that Yom Kippur will correspond to lo sachmod. Now, just as an aside to carry to keep in mind in Yisro, in the tenth dibur, it says lo sachmod beischa, lo sachmod isha It says lo sachmod twice. In Va'eschanan, it says lo sachmod and it says velo sis'aveh. So chemda and ta'avah, the Yom Kippur is connected chemda and ta'avah. Somehow the root of all evil that needs to be corrected on Yom Kippur is chemda and ta'avah. As we're going to see from the Vilna Gaon, the Vilna Gaon says the source of all aveiros is chemda. The worst of all aveiros is chemda. Now we understand why stand why Yom Kippur is connected chemda. Comes Rebbe Yonasan Eibeschitz in the sefer Keshes Yonasan. He says such powerful words. If you look at number seven on the third line says "V'chareiga v'reiga ha'overet beyom ha'meilu." Every second that passes by in these days beliy herher teshuvah without thoughts of teshuvah hu p'sida diloy hadar ba'avoneinu ha'rabim. Is a loss that can never be corrected. Every moment has in it is latent with ability to correct one's entire year. If you blow it, if you lose it, it cannot be corrected. Uvefrat says Rebbe Yonasan Eibeschitz, I'm not talking about correcting the things that everybody knows is wrong. Things that everybody knows is wrong. So when somebody comes over to you so you realize you're making a mistake. Says Rebbe Yonasan Eibeschitz, the things you need to correct yourself are are the things that you've become habitual. That you got so used to and now it's in your mind. It's like it's like it's a heter. For example, I'll give you a pashut example. In middle of davening, in middle of ashrei, and somebody walks into shul, "Oh, shalom aleichem, how you doing?" You know, you have to greet him with seiver panim yafos. So it's aveira chamura what you just did. You're not allowed to say hello to somebody in middle of psukei dezimra. It's an aveira chamura. It's an aveira chamura. It's gadol avonoi minasoi. Once you start baruch she'amar, you may not talk. It doesn't matter what. Tzarchei rabbim, tzarchei tzibbur acholah acholah, doesn't matter. Unless it's sakanas nefashos. Imagine if somebody would go over to a person and say "Why are you talking?" The guy would would go ballistic. He would think you would think, you know, "What are you talking about? I'm trying to be nice to somebody." Says Rebbe Yonasan Eibeschitz, the things you need to correct are not the things everybody knows are wrong. Are the things that when somebody would tell you you're doing them wrong, you're going to get angry at them because you don't even realize that they're wrong. So says Rebbe Yonasan, Rosh Hashanah is connected anochi. Lo yihyeh lecha is connected the second day of Rosh Hashanah. And then he says Yom Kippur is connected lo sachmod. And Rebbe Yonasan Eibeschitz adds one more part, and that is just like the 10 days of teshuvah correspond to the aseres ha dibros, the 10 days of teshuvah correspond to the 10 statements with which Hashem created the world. That means Bereishis corresponds to the first day of Rosh Hashanah. And we're going to talk about that further. Comes Rebbe Yonasan Eibeschitz, Veheinef Yad Shlishis, in a third makom, in Yaaros Dvash, chelek beis, drush aleph, page dalet through hei. And Rebbe Yonasan Eibeschitz says like this, "The first day of Rosh Hashanah is anochi Hashem Elokecha." Now in Eretz Yisrael, they didn't always keep a second day of Eretz of Rosh Hashanah. That means the second day of Rosh Hashanah is only for those who live in chutz la'aretz. What does the Gemara in in Kesubos say that's only for those who live in chutz la'aretz? Kol ha'dar bechutz la'aretz domeh kemi she'ein lo Elokah. It's as if you don't have a God. So the second day of Rosh Hashanah are for us idolaters living in Five Towns, in the merit that Avraham Avinu passed aseres nisyonos, as a reward for the aseres nisyonos, Klal Yisrael was gifted aseres yemei teshuvah. Tanna d'Vei Eliyahu says furthermore, in the merit that we were mekabel the aseres ha dibros, Klal Yisrael was given the great gift of aseres yemei teshuvah. So here we have some makor that the aseres yemei teshuvah correspond to the aseres ha dibros. There's a psikta. There's a psikta that also seems to be a beautiful makor to this concept of Rebbe Yonasan Eibeschitz. And the psikta points out that how many korbanos are brought on Rosh Hashanah? The psikta says there are 10 korbanos brought on Rosh Hashanah. Par echad on the fourth line and number 10, ayil echad kevasim benei shanah shiv'ah and se'irim benei izim echad. So there are 10 korbanos brought on Rosh Hashanah. Why? Says the psikta connected to the aseres yemei teshuvah. That if you do teshuvah on Rosh Hashanah and then you daven to Hashem on Yom Kippur, Hashem will cleanse you. By the way, if you look in Yeshayahu, perek aleph, that we learn on on on Shabbos Chazon yeah? It says "Rachatzu, hizaku, hasiru ro'a ma'al aleichem." "Shiftu yasheim, rivu amon." It says nine things there that that you need to do, and the tenth is "Lechu na venivacha Hashem im yihyu chata'eichem kashanim katzelem yalbinu." So there also we have a an avodah of nine things to do. And the tenth thing, if we're zocheh to do those nine things, Hashem will cleanse our aveiros on the tenth day being Yom Kippur. So we have 10 korbanos on Rosh Hashanah corresponding to yemei teshuvah, corresponding to corresponding to the price. So again another somewhat of a connection where the 10 carbonos correspond both and the price. So we have main sources that we merited we were gifted in the merit of Abraham's 10 tests and shh shh and What? Thank you. Thank you. Everyone needs a little good muscle, you know? Even the villain again he had the the market give it to him over his head, you know? You're hired, okay? Um I if it rings again I'll give it to you, okay? So Here we have a macar in the medrish that the correspond to the by the way this idea of is said explicitly in the in at least two places writes it in Rosh Hashanah and here in the the Judah was was written by the grandson his name was Reb Yitzhak who was the son of Hayyim who was the son of official uh the son-in-law of the so he writes here that he heard from his the that the you may correspond to and because therefore the Rosh Hashanah are therefore Rosh Hashanah is erecta. And he says a beautiful idea he says no you know typically what do you do first tahara or kedusha? First you purify something and then you could sanctify it if it's tommay you can't sanctify it. So typically you have tahara and then kedusha. So really you should it should say you have a harem to get rid of that azara and then and then you can have kedusha but did us a the is allows us to believe in him and to jump into kedusha even before we cleanse ourselves from azara. Okay, so here this idea of is said is repeated by the so you have what we call and the both say the same idea. Okay let's take it a little further. Comes the idea. And this is found in two in the and in the and the says a beautiful idea says the idea if you take the first and the last the price the first is believe in God the last is don't covet we know in the circular so we say there's a concept you and you immediately start which would then mean you go to from back to you go from Yom Kippur back to Rosh Hashanah what's the connection between and says the idea says a very simple somebody who's in the custom of desire and lust will ultimately come to deny meaning the insurance the knot at the end of the string that ensures that stays with us is to be able to control one's desire somebody who doesn't allow their their desire to get the best of them then the is in jeopardy of falling away. Well says the we just saw in the that the were given to us in the Abraham's 10 nights. Actually says the you can make the same case that it was in the merit of you know. Please take a look at number 13. If you look at number 13 in the in the say say made made another he said if God will be with me and guard me on this road that I'm going he gives me bread to eat and clothing to wear I'll leave I will return in peace to my father's house the God will be for me as a God So the ends with 10 two 10s what things are there that are two 10s well you have you may chew the in the the price So listen to what you know says there's a there's a that says you guard me on the road the main road of Judaism is the big three you should says the if God will be with me God is I shall have a already said is the big three don't kill don't commit adultery and don't worship idols I don't need anything fancy I'm not going to covet I'm not going to desire all I need is bread and clothing. This is I see this I'll be don't take God's name in vain we by the way the says remember we we've learned many times that when one says one should be the price in the words you have in mind not to testify falsely like is don't testify falsely that's the 10th of the the price so in this little has enumerated all 10 of the the price says the you know what if you keep the the price you know what you're going to have himself enunciates in the merit of the 10 you're going to get the 10 of so again this is another that the brings down that in the merit of the the price we are to the you may chew the So how many did we say so far first day of Rosh Hashanah is on second day third day is don't kill Yom Kippur is don't covet don't desire don't lust Yom Kippur What is the main thing to do Kippur? Besides eating cuz some people that's the main thing every day, right? What what's the main of Kippur the main is to to return anything you stole this way you go into Yom Kippur where your are only gazela gazela Yom Kippur is like knife So what do you do? We're worried Kippur we're worried God there's a looming decree against us for having money possessions that don't belong to us what do we do? You take that chicken the says why don't we bring chickens as a carbon cuz their stomach is full of gazela the chicken represents the animal that's constantly stealing and we say if you made any decrees on you never here's the here's the culprit here's who the should go on it should go on the chicken that's the union of Yom Kippur Yom Kippur is connected like says the elsewhere in the wash Well let's come back to Yom Kippur What is Yom Kippur connected? Yom Kippur is connected like don't covet don't desire like you should have So now we understand the from what do we lay in on Yom Kippur about the says in the he says now we understand why we lay in the on Yom Kippur cuz since Yom Kippur corresponds that's exactly what we lay in on Yom Kippur time on Yom Kippur we're all the things that are the mara and we lay in the this is also brought in the still higher Kish who I did not know personally okay so what? Yeah the only problem is already says connected like right? I hear So so I mean the point he's making is that the the point to work on is not the the point is the the for it you know like not even to come close. Back to one of the comments made and that is that the also correspond to the alum You look through how many times does it say mayor? So the says it's only nine so what does the answer the is the is also an era but it doesn't say it it's hidden that's why Rosh Hashanah is Rosh Hashanah corresponds to Rosh Hashanah corresponds to the first of and the first is so that's another commonality between Rosh Hashanah and the first of by okay Marvel let's take this to the next level there is a great going on the old time going in where is it to be by his cover only a few weeks ago in Vienna one of the old time great going in Reb Yisrael Engel was a raven crack out and he gave many famous drashos and he has a printed in the oyster oyster I say which I mentioned was finally republished this week this is not the republished edition this is the old edition and he gave his Shabbos shuva drasha on this that the correspond to the and he writes that this whole idea min of say he said it on his own even though there is a for it from the that was number 20 says number 22 according to there are a lot of questions that we could answer number one the famous kasha of what calls the kasha the kasha of the even Ezra and that question is how could the not to desire not to covet if I want something if I desire it it's not really within my control not to says says Engel let me tell you the of the love of Isaac Meyer if corresponds to Yom Kippur then you should know that if the Torah says you know what it's saying that one day a year you should eliminate all physical desire and coveting and lust only one day a year Yom Kippur that if corresponds to Yom Kippur the love is primarily for Yom Kippur why Yom Kippur because there is only one day a year that you could eradicate lust completely a day that is removed from the human heart what day is removed from the human heart the day the is not operational says when we say that on Yom Kippur the is not it doesn't mean he won't go to God and instigate and prosecute it means he won't go to and try to convince you to do an it's the one day a year that lust ceases and on that day you have the ability to fulfill my mind so you say but it doesn't say be on Yom Kippur it says my says Engel the and is stay away from physical desires during the year enough so that when Yom Kippur comes you could fulfill it completely that's the of my that the truth is there is only one day a year that you could fulfill it the you can only really fulfill it on Yom Kippur when ceases but you'll only get there if during the rest of the year you work on yourself now during the rest of the year maybe when that car passes by you might want it a little bit this is Engel but work on yourself enough so that when Yom Kippur comes and you haven't eaten and you're like a like the says there's one day a year we don't have lust we don't have desire we don't have we don't have Yom Kippur if you are disciplined enough during the course of the year then when Yom Kippur comes you could fulfill the is on Yom Kippur stay away from the says very interesting thing when the Gamara says in Yuma that there's one day a year the is off it doesn't mean he won't go to God and prosecute one day a year it means he won't come to you and prosecute he won't try to get you to do an the rest of the year he will try to get you to do an on Yom Kippur he won't try to get you to do an there therefore says if you look in the says why is Yom Kippur designated for cuz since it's the one day a year that you're not fighting the meaning the rest of the year how can you do you still have to you're telling get lost get lost no he tells do it get lost you're fighting you're fighting you can't possibly repent if he's still nagging you in your head but the one day a year he zips it then you finally have the wherewithal and the focus to be able to do it but says it's not so it does the really not try to get an year to do an on Yom Kippur you never saw a year do an on Yom Kippur I've seen many times never you never saw a Jew speak on Yom Kippur I've seen it what do you mean why I thought the doesn't try to get you to do an there you never saw I don't have to tell I don't want to say what I saw so what's the that here here say the is off on Yom Kippur but we see people doing it there's and there's and what does that mean there's the outright blatant and then there's the internal subconscious and during the rest of the year works two ways comes to you and says look at that and now go do it no says yes and like a puppy you just go do it you listen to the and that's how the works straight up do it no it's wrong I'm going to burn too bad I don't care just do it anyway and the gets you there that's how that's the obvious blatant and but most of the time the doesn't work that way most of the time the and confuses you and confounds you and convinces you that it's a that it's okay it's not so bad under the circumstances you'll start tomorrow he didn't mean this the gets in that's why the the has seven names one of them is means he's in your heart you can't even detect it's him you think it's the type that's the meaning of the in mid to her the evil always starts from the the hidden and so really we all are combating two enemies the blatant and the and and the hidden and the hidden never takes off even one second 365 days a year seven days a week on Yom Kippur he's working just as hard as the rest of the year there's no at all the hidden is working nobody ever said the takes a day off the hidden is working you know who takes a day off the well known the guy who comes to you with the pitchfork and says do it and sometimes you could withstand it and sometimes you can't that guy's off that method is off that has no to be against the Jew he can't instigate the obvious blatant outright takes the day off on Yom Kippur not the hidden hidden is going just as strong as any other time of the year you asked about how can you convince somebody not right lust I'm not right so so basically what he's saying is what's the problem what why can't you say right why can't you convince somebody not to not to love somebody why can't what I want that item I want it so what am I supposed to do not want it not to want it how how do you convince somebody they have to to make him love God you're making you're making him love something that that's also a good question right that's another question that they ask how can you how can you tell someone you have to love this either I do or I don't well why you can do that same way you can convince yourself not to yeah yeah okay they're different they're different different and self gives an explanation you have a there are various interpretations okay boys I let's take this a little further let's take this a little further and therefore says the when the Gamara in Yuma says the takes off on Yom Kippur we always think the is the prosecutor in heaven but we know the Gamara says in who has when the Gamara says the takes off it refers to the hidden cuz the is also referred to as the okay here is where Engel uh really pulls together and all that means Yom Kippur which corresponds to my is really the Yom Kippur for the whole year somehow by correcting my that eradicates that corrects all as if is at the root of all sin so we have to go back really to the original sin see what was at the root of the original sin and see how correcting that how that will correct all sin we know that the original sin consisted of basically three parts first the came and the spoke her right the says the spoke about he said that God ate from the tree and he created the world so the first thing the snake did was her it always starts with her then the next thing look at number 27 the the woman saw it the it was good to eat the the and three things her and and and and and interesting that means the original sin, which is the source of all sin, is rooted in three evil midos: lashon hara, ta'avah, and chemdah. And as Reb Yosef Engel is about to show, all these three aveiros, lashon hara, chemdah, and ta'avah, are always grouped together. Because as we're going to see, chemdah refers to gezela mamon, ta'avah refers to arayos, lashon hara, arayos, and gezela are always grouped together. As the Gemara says in Bava Basra number 29, "Most people steal, some people commit arayos, everyone speaks avak lashon hara." Those are the big three. We're grouping together gezela, arayos, lashon hara. The same way the cheit of the eitz hada'as was lashon hara, and chemdah. Chemdah is melashon chemdas mamon, and ta'avah, ta'avah l'arayos. So too, even today, the big three are roven begazel, me'utan arayos, kulan be'avak lashon hara. And that corresponds to which day of the year? Yom Kippur. Now, Yom Kippur is lo sisa'ch mo'ed chemdah, but we mentioned in Vayishlach, and it's also velo sisa'v ta'avah. So where does lashon hara come in? Well, firstly, one of the things that we are mechaper on on Yom Kippur with the ketores, ketores is mechaper for lashon hara. So the three things that Yom Kippur correspond to are lashon hara, chemdah, and ta'avah. We're going to We're going to continue with this theme. Says Reb Yosef Engel, "We're now in number 31. You ever wonder, the same way we said that the first two days of Rosh Hashanah Rosh Hashanah are yemei ha'arichah, there are another two days that are considered yemei ha'arichah, the ninth and the tenth of Tishrei. What does the Gemara say in Yoma peh aleph amud beis? That anyone who eats on Erev Yom Kippur, it's considered as if you fasted on the ninth and the tenth. That means we're considering the ninth and the tenth one long fast. Why would the ninth and the tenth be one long fast? Well, if Yom Kippur corresponds to lo sisa'ch mo'ed, then the ninth corresponds to the ninth one of the aseres hadibros. What's the ninth one of the aseres hadibros? Lo sisa'neh v'rei'acha eid shaker. Don't testify falsely. Throughout Shas, testifying falsely always goes hand in hand with lashon hara. Look at number 33. Look at number 32. Amar Reb Sheishes mishum Reb Elazar ben Azarya, "Anyone who speaks lashon hara, anyone who is mekabel lashon hara, anyone who testifies falsely, throw him to the dogs." Why are we comparing testifying falsely and and lashon hara in one group? Apparently, lo sisa'neh v'rei'acha eid shaker, testifying falsely, is synonymous with lashon hara. Which means like this, the ninth day of Tishrei is don't testify falsely lashon hara. The tenth day is chemdah and ta'avah. Again, we see these three always go together. The same way the big three, lashon hara, chemdah, and ta'avah, so too the ninth and the tenth, the ninth and the tenth, are corresponding to lashon hara, which is lo sisa'neh v'rei'acha eid shaker, and chemdah and ta'avah lo sisa'ch mo'ed, velo sisa'v, says Reb Yosef Engel. So, it comes out that we understand how the ninth and the tenth day of Tishrei really are mechaper kol ha'aveinos. Because all aveinos are rooted in the original sin. The original sin is lashon hara, chemdah, and ta'avah. The ninth is keneged lashon hara, the tenth is keneged chemdah and ta'avah. Through the ninth and the tenth of Tishrei, we're mechaper or mesakein all chato'im which are rooted in these three bad midos. But then comes Reb Yosef Engel, and he really revolutionizes this concept. Because now we're learning that Rosh Hashanah is anoichi, and the second day of Rosh Hashanah is lo yihyeh lecha elohim acherim, and the third day is lo sirtzach, and Shabbos Shuvah is Shabbos, and Erev Yom Kippur, according to Reb Yonasan Eibeschutz, is don't steal, but according to Reb Yosef Engel, Erev Yom Kippur is lo sisa'neh v'rei'acha eid shaker, and finally, Yom Kippur is lo sisa'ch mo'ed, which is really I want to read to you the lashon of the Gaon. The Gaon writes about lo sisa'ch mo'ed number 15. This is the Gaon on the Agados of the Rabbah bar bar Chana Gemaras. The Gaon says, "Kol ha'aveiros v'chato'im, hakol michemdah. Ki lo sisa'ch mo'ed kolel kol hadibros v'chol haTorah." Likewise, Yom Kippur encapsulates the whole calendar. It's the yoma kadisha. So here we have a guy. By the time Yom Kippur comes, it's the one day a year you could be mekayem lo sisa'ch mo'ed. The rest of the year is only prep for Yom Kippur. The rest of the year you're still going to be fighting lo sisa'ch mo'ed. But if you work on lo sisa'ch mo'ed the rest of the year, comes a Yom Kippur, you could overcome lo sisa'ch mo'ed. In this context, says Reb Yosef Engel, we understand why the first opportunity to do an aveirah is the first day of Sukkos. We all know that the first day of Sukkos is rishon l'cheshbon aveinos. Why? Because once Yom Kippur comes, you've conquered lo sisa'ch mo'ed so thoroughly that the chemdah is not going to kick in while you're preparing for the Yom Tov of Sukkos. If you notice, says Reb Yosef Engel, the purpose of the Yom Tov of Sukkos is to cure once and and for all chemdah forever. Now, how do you do that? The answer is, you need a little trick. It is impossible for a person to eradicate chemdah from their heart. It's part of the human persona. Every human being has chemdah. It can never be eradicated. Comes the Ribono shel Olam, and the Ribono shel Olam gives us a big gift. The gift is the Yom Tov of Sukkos. Through the Yom Tov of Sukkos, a person could cure their chemdah. How? By using chemdah for mitzvos. The three mitzvos of Sukkos are instead of to eradicate chemdah, to transfer, to harness, to hone the midah of chemdah for the mitzvos of Hakadosh Baruch Hu. Mitzvah number one, we're going to talk about the nisuch hamayim. Mayim, mayim is corresponds to ta'avah. We don't all know mayim corresponds to ta'avah. If you look throughout the Chumash, we once discussed this, whenever you see Yishmael, he's always by the mayim. He's always hanging He's always hanging around the mayim. He has mayim, he doesn't have mayim, he wants more mayim. He wants more to drink, he doesn't want us to drink. Yishmael is obsessed with mayim because mayim is ta'avah. But Reb Yosef Engel says, "How do I know mayim is ta'avah?" He says a wondrous thing. He says, "Look in the Moreh Nevuchim. The Moreh Nevuchim says, the moon is connected to the water. And when there's a full moon, the rivers and the lakes are full. When the moon is not apparent, there is no water in the lakes and the rivers. Meaning, it's true. The currents and the tidal wave the waves are directly affected by the gravitational force of the moon. When the moon is full, there is um the underground water is is gravitates upward. There's more water when the when the moon is full. And the Rambam writes this explicitly in the Moreh Nevuchim. Right? So all you astrologers, astronomers, the weather men, apparently you agree with this. Okay, very good. So that's what the Moreh Nevuchim says. The moon is connected to the water. In fact, look in the Even Ezra in Parshas Yisro. The Even Ezra says the ten aseres hadibros, each dibur corresponds to what? One of the ten celestial bodies in the heaven. The sun is one, Venus is another, Pluto, Mars. Yeah? Look in the Even Ezra. And what corresponds to lo sisa'ch mo'ed? The moon. Because the moon is the seat of ta'avah. So the moon is connected lo sisa'ch mo'ed. And we know the more the moon is apparent, the more the water is. Therefore, on the Yom Tov of Sukkos, the Yom Tov when we finally overcome chemdah, the Ribono shel Olam says, "I don't want you to get rid of chemdah. I want you to transfer and harness and hone your chemdah for mitzvos." So you're going to take mayim. Mayim is the symbol of ta'avah. And you're not going to eradicate it. You're going to serve me with mayim. You're going to serve me with mayim. So it's interesting. On Rosh Hashanah, it's bakaseh. The moon has to be disappeared. We can't deal with ta'avah on Rosh Hashanah. The moon has to be gone completely. Sukkos, full moon. Because we need the mayim. That's why Sukkos is is um the nisuch hamayim begins when the moon is full. Because we need the mayim. Now we're on the madreigah, now that we had a Yom Kippur and we eradicated chemdah, now we could serve the Ribono shel Olam with mayim. That's number one. Then we take what? The moon The moon was jealous. Right. So you see, the moon has a lot of chemdah, right? Good. There you go. Very good. I like that one. Okay. Um Motzei Yom Kippur, we do kissufin. Now we're ready to mekayem levana. Now that we've eradicated our ta'avah, now we're ready to sanctify it through the preparation for the Yom Tov of Sukkot. Write that one down, we'll use it next time, okay? But comes the Rebbe Yosef Engel, he says, "Let's talk about the esrog." Of all the dalet minim, which min is the most important? Esrog, it has it stands by itself. Says the Ramban, the Torah says pri etz hadar. Hadar What does that mean pri etz hadar? Which fruit is hadar? Look in the Targum. Esrog. What does esrog mean? Says the Ramban, look by the cheit of the eitz hadas, the nehmad eitz le le'einayim, right? Le'mara, venichmad eitz le'mara. The word nehmad, says Onkelos, umeragig ilana. Esrog, meragig. Says the Ramban, esrog means sachmud. The ta'am of esrog is a desirous fruit. That's what it means pri etz hadar. I'll read you the lashon of the Ramban. The Ramban writes, look at number 36, "Vahanachoin be'einay ki ha'ilan anikra belashon Arami is esrog, in lashon hakodesh hadar. Ki peirush esrog chemdah." Esrog means desirous. When you see it, you have desire, you have desire for kedusha, you have desire for a mitzvah. See, on Rosh Hashanah we couldn't take an esrog. Rosh Hashanah we still have a lot of ta'avah to deal with, we were not ready yet to channel it. We need to eradicate it on Yom Kippur, and then, but we can't eradicate it permanently. For one day a year you could eradicate it. I mean, if you see someone else's esrog, and it's much more much nicer than yours. So then you're channeling the chemdah de kedusha, the the the yetzer is channeling the chemdah de kedusha into mamash ta'avah, and he's putting you back into like Tisha B'Av, and you have to go through the whole thing again. So you want to avoid that. Just look at your own esrog, okay? To make so, but there are an amazing Ramban, the Ramban says the Targum of esrog is chemdah. Esrog means Here it is, we just had Yom Kippur, Yom Kippur said lo sachmud, no. Now we're on the madregah, mayim is ta'avah, esrog is chemdah. There's one other thing, there's one other enjoyment in life that in Tanach is considered desirous. It's nehmad. In Shir Hashirim, look at number 38, "Ke tapuach bein atzei haya'ar, kein dodi bein habanim. Betzilo ichimadeti yashavti." In the shade I desire. Says the Shir Hashirim, there's one other hanah in this world that's nehmad, that has chemdah, that a person desires, it's sale. Says the Ribono Shel Olam, says Rav Yosef Engel, that the whole year we're working on chemdah. The only time we could completely overcome it is Yom Tov is Yom Kippur, on the Yom Hakadosh. But after that, you can't eradicate it. But what you need to do is you need to channel chemdah. A person has to learn to develop desire and lust for ruchniyus. The same way when you see a car, you want it, when you look at mesechta, you need to want it, you need to desire it, you need to have cheishek for it, you need to learn a mesechta like a guy eats a piece of steak, you need to learn it like with your mouth is watering, that's how delicious it is. How do we How do we accomplish that? How could a person develop chemdah for ruchniyus? That's the avodah of the of this month of the year, we have a whole month ahead of us. On Rosh Hashanah we start, we're mamlech Hakadosh Baruch Hu, that's the starting point. We blow the shofar on Anochi Hashem Elokecha. Then the second day is get rid of Lo yihiyeh lecha elohim acheirim. The third day is Lo tirtzach. Shabbos we are mechazek ourselves binyanei Shabbos. Erev Yom Kippur gezela, Erev Yom Kippur is lashon hara. Yom Kippur is Lo sachmud. Once we are able to be a melech for one day, then we could reboot the system. And then you take, you prepare the nisuch hamayim. We say, "Ribono Shel Olam, now my ta'avah is for you, anan ba'inan lehavil mikamei malka." Why do we pour the water? Cuz the water said, when God brought the water down here, God split the heavenly water with the lower water, and the lower water said, "I want to be upstairs." So Ribono Shel Olam says, "I'll give you nisuch hamayim." Nisuch hamayim is ta'avah to be before Hakadosh Baruch Hu. Esrog is chemdah. The Targum of esrog is sachmud. And finally, "Betzilo ichimadeti yashavti." May the Ribono Shel Olam be mezakeh all of us that through the avodah of the Yamim Noraim, Ribono Shel Olam should help us overcome all midos ra'os, and we should be able to elevate ourselves that our chemdah and our ta'avah should be nafshi ivisicha, that our soul should yearn and desire Hakadosh Baruch Hu. Wishing everyone a kesivah vachasimah tovah. Shkoyach. So just to conclude, a final thought, this time for real, you know, we know that Moshe Rabbeinu went up to Har Sinai for 40 days, he went up Rosh Chodesh Elul, and he came down on Yom Kippur. He came down with the Luchos Sheiniyos, the Luchos Sheiniyos said all the Aseres Hadibros. But when exactly did the Ribono Shel Olam tell Moshe the Aseres Hadibros? When exactly did Moshe write it, or when did the Ribono Shel Olam inscribe it on the Luchos? That we don't know. Well, I found in a sefer, the name of the sefer is Alef Kesav, which was a sefer written by Rav Weiss, who lived in pre-war Europe, who wrote down different things he saw in different sefarim, and he wrote them down. It's quoted in the sefer Megadim Chadashim, that he said a chiddush of Rav Daniel Prostitz. Now, most people have never even heard of Rav Daniel Prostitz. It happens to be, I was not so familiar with who he was, until I was zocheh to be at the kever of the Chasam Sofer. He's buried right next to the kever of the Chasam Sofer, he was the Rav of Pressburg. So he was one of the great acharonim. Rav Daniel Prostitz is mechadesh that each one of the Aseres Hadibros has sheimos wrote on the Luchos on the Aseres Yemei Teshuvah. Anochi on Rosh Hashanah, Lo yihiyeh on the second day, Lo tirtzach on the third day, and so on and so forth, which fits beautifully into into this binyan that we learned from Rav Yonasan Eibeschutz and Rav Yosef Engel. So this is Now, actually the lashon of the sefer Alef Kesav is that the Ribono Shel Olam said each dibbur on on the Aseres Yemei Teshuvah. Could be what he means is Hakadosh Baruch Hu was kosav each dibbur on the various days of the Aseres Yemei Teshuvah. But be it as it may, this is a beautiful chiddush and fits very well into this idea of Rav Yonasan Eibeschutz based on Ta'amei Haminhagim that the Aseres Yemei Teshuvah correspond to the Aseres Hadibros. Wishing everyone a gebentshte kesivah vachasimah tovah. You've just experienced another Torah class brought to you by torahanytime.com.