Atem Nitzavim includes the unity of all Jews as one and also the spelling out of the ten types of Jews. This means that the Rosh Hashana blessing has two aspects: a unifying one and one that addresses the individual groups. This Maamar explores these ideas. The unity of Jews is also internalized and is...

Atem Nitzavim 5736 (1st Ma’amar).The point of this Ma’amar is that when Hashem returns to His essence (חוזר לעצמותו) on Rosh Hashana and it is left to Yidden to renew His Kingship, this is achieved by their return to their own essence, from which level they are in the position to Make Him King again.היום...

Atem Nitzavim 5736 (2nd Ma’amar).The Rebbe said a Ma’amar Atem Nitzavim on 18 Elul several days later (Shabbos Nitzavim) he said another Ma’amar by the same name, but the connection between the two is quite remote, it is on ONE detail of the Ma’amar, based on the Midrash that links אתם נצבים היום כולכם לפני...

Atem Nitzavim 5737.Hayom היום is Rosh Hashana זה היום תחילת מעשיך when Adam was created and he crowned Hashem as King, in three steps: A. מלך kingship, words B גאות praise C. לבש garments.These three are linked to the three meanings of האמרת and האמירך A. Praise, B. Garment, C. wordsthese correspond to the essence...

Atem Nitzavim 5738 This Parsha is the Bracha that gives the strength to crown Hashem a King on Rosh Hashana. Yidden even before Rosh Hashana stand with strength and certainty, as Hashem uses us a Merkava and we are uniquely positioned to make Him King. The idea of the Bris is discussed here as well...

אתם נצבים ה’תשל”ט 1 This Ma’amar is about the כריתות ברית, the covenant between Hashem and Yidden. We had three covenants connected to Torah; this covenant (according to this Ma’amar) was for Torah SheBa’alPeh. To bring together the highest (רצון העליון) and the lowest (הלכה למעשה). This gives Koach for the three covenants of עולם...

38. אתם ניצבים ה’תשל”ט 2 היום is Rosh Hashana כלכם means that we are a unity of diverse (10) types and groups to achieve unity called אחד, which is less than יחיד. However, then there is the covenant לעברך בברית which is connected to the body, here we become יחיד and one with יחודו של...

Class One. There are three levels and ideas in אתם נצבים. 1) התחלקות 2) התכללות 3) התאחדות Class Two. The three levels of אחדות ישראל are linked to: 1) the three names of Yidden: יעקב, ישראל, ישרון. 2) The three blessings of Rosh Hashana Davening: מלכיות, זכרונות, שופרות. 3) The interpretations of אתם נצבים discussed...

Teshuva and Achdus, various levels higher and higher.

All aspects of this Possuk are explained. Both joys are connected to Rosh Hashana. The basis for the discussion is the idea that on Rosh Hashana we bring something truly new down into the world.

Three pesukim from the haftorah of the last shabbos of the year encompass all of time: שוש אשיש בהוי’ תגל נפשי באלוקי represents the Hidden Joy of Rosh Hashana and the revealed Joy of Sukkos. The Ma’amar explores why the Joy of Rosh Hashana is happy in spite of the awe- because we are crowning...

Rosh Hashanah we go from the ‘prat’ (detail) to the ‘Klal’ (unity). Afterwards from the Klal, (the general) back to the details (Torah and Mitzvos) and when Moshiach comes we’ll go finally from the ‘prat’ (details) to the (ultimate) ‘klal’ (general inclusiveness).

Atem Nitzuvim means we are being helped to stand. The Koach comes simply from reading the Torah. However, we must also work to remember the covenant, through Malchiyos (Kabbalas Ol), Zichronos (remembering the Bris) and Shofros (action and Ta’anug).

The Possuk Sos Asis puts the simcha of Sukkos before the Yirah of the Yamim Noraim, though it comes later chronologically, because the point of it all is the Simcah (revelation). Rosh Hashana is renewal and on sukkos it is revealed.

Commentary on this Maamar in Likutei Torah. [klal vs. Pshitus].

The source of Yidden’s power to recrown Hashem as King (Lifnei Havaya).

46. Sos Asis 5734This Ma’amar from the Shabbos before Rosh Hashana speaks of Yidden arousing Hashem’s delight (pleasure) in the creation, for Him to invest Himself as a King (not only a ruler).It explains the reciprocal nature of this process, we arouse Him, and He arouses us to arouse Him on an even higher level....