Selichos, Part 1: Boshes Panim, Humility, and the Courage to Return to Hashem

Transcript

This Torah class is brought to you by TorahAnytime.com. Be'ezras Hashem Yisbarach, we began the shiurim of פירוש התפילה. I think it's important for slichos, we'll be saying this coming Motzei Shabbos, to talk a little bit about the פירוש התפילה of slichos, some of the leshonos that we say during slichos, and what is the yesod of slichos. One of the famous memres, so to speak, that we say about slichos: כדלים וכרשים דפקנו דלתיך, like poor, dalim, rashim, penniless, homeless, כדלים וכרשים דפקנו דלתיך. Every year, we try to farteitch a new deher, a new understanding to these words, because this is the psicha. It encompasses the yesod of the slichos: כדלים וכרשים דפקנו דלתיך. And every year, Baruch Hashem, we come up with a different deher, a different teirutz. This year, I'd like to say a teirutz. Pshat, kedalimu kerashim, hachna. It's a lashon of humility. A dal, rash, a tachkanisht. He's broken and humble. So, kedalimu kerashim, humbled. Zevi Anani. Anani is completely humble within himself. Kedalimu kerashim, the fact of the losecha. What's the fact of the losecha? When a person's lost and he's helpless, he doesn't know where to turn, klapt a fatir, knocks on the closest door that he could find. What's awaiting him at the other end of the door, he doesn't know. He's lost. What's he going to do? Klapt, klapt afn tir. It's all the sheinis which hamoira are trying to symbolize: hachna, hachna, tzubrechen, homeless, helpless. The yesod of slichos, as we're going to see from the loshon of the slichos that we say, is hachna, is to come to the Ribono Shel Olam humbled. Lecha Hashem hatzdakah, the opening of slichos, Lecha Hashem hatzdakah. V'lonu boishes hapanim, busha, hachna'ah and busha, in the same realm. Humble, broken, and mevuyash. It's been brought in sefarim that that's why we say tachnun, nefilas apayim, at the end of slichos. As the slichos continues, we become more and more broken, more humbled, more boishes panim, to the point that when noifel al hapanim, we fall on our face, it's also an expression of hachna'ah and busha. I saw in the sefer of the Manchester tzaddik, of Zev Segal, in the sefer Yir'ah v'Daas, he brings as Reb Chaim Volozhiner said the words, V'lonu boishes hapanim, he fell, gave a big achalish, fell on his face. Reb Chaim Volozhiner understood what it means boishes panim: embarrassed, busha. You know, rabosai, I don't know if we understand what busha really is.

We feel someone insults us, we're mizbayish. Have we ever looked in the mirror and been mizbayish? Not really. Someone insults us, we get mevuyish. What is the busha, the lanu boshes hapanim? What is the busha that we're trying to reach in the slichos? And that you see for Rav Chaim Volozhin, those words, he became overwhelmed with busha. Rav Chaim Volozhin, what's that to be mevayish? What does he have to be mevuyish from? Lanu boshes hapanim. I saw in the Yesod v'Shoresh HaAvodah, in the sefer Yesod v'Shoresh HaAvodah, he explains that the viduyim that we say throughout the slichos, Yom Kippur, is ba'amidah. Why is it ba'amidah? So he says because it's more busha. Imevuyish. I don't know exactly how to farteitch it. I never really understood it clearly. Why is amidah an expression of busha? But mistama the teitch is, a manches mevuyish, he doesn't sit down. Kefintzach nish ken ort. He's standing. He's uncomfortable. It's a shame to sit down. So he says in Yesod v'Shoresh HaAvodah, viduy needs to be said b'busha. Amidah. It's a form, it's an expression of busha, as he said. And like we said, that this busha has to build. The more we say the slichos, the more we mefaret the inyanim that we say in the slichos to the point that we're noifel al pneihem at the end, fall on your face from busha. Nefilas apayim. What is the word apayim? Nefilas apayim. And what's so important about busha in the slichos? You know, we start the slichos with an interesting lashon: V'cha Hashem atzdakah, v'lanu boshes hapanim. That's the pesicha. V'cha Hashem atzdakah. It's based on a pasuk, pasuk in Ezra, perek tes, pasuk vav. Shteiten pasuk, actually pasuk zayin: Va'omrah, Elokai, boshti vnichlamti l'harim Elokai panai eilecha. I'm ashamed. I'm ashamed, l'harim panai eilecha, ki avoneinu rabu l'maalah rosh, v'ashmeiseinu gadlu ad laShamayim. And at the end of slichos, we actually say this pasuk. Like it says in Ezra, and we quote this pasuk. Is the kasha habeisai, why don't we just say, Ribono shel olam... Am misbayish. What's lecha? To you is the tzedakah, v'lanu, and to us is boshes hapanim. Say pashut, Rabbeinu Shlemich Shemzach. Shemzach. Zei vi shteit, it's geboyt on this pasuk. This is where it comes from: Va'omar Elai, kai boishti v'nichlamti, Elokai, boishti v'nichlamti. B'ma'asai. What does it mean, lecha, to you it's tzedakah; to me is boshes panim? What is that, a chalukah? Must meteil tzachto. We have to divide. Okay, you'll take the boshes, I'll take the tzedakah. I was zoche to hear this ha'arah from Rav Sheps, zecher tzaddik livrachah. He asked this kasha. I heard it from him. It's a meirdike ha'arah. U'vefrat zi geboyt of the pasuk. So it should say, Rabbeinu Shlem Shemzach. What's—machen a gantze, a gantze chalukah da? There's a din chalukah. Rabbeinu Shlem, you get the tzedakah, and I, I get the boshes panim. Shemzach, again, di Torah ba'al ma'ases.

Habeisai, you know, you've said these words all your life. Let me ask you what it means. What is boishes panim? Translate the word boishes panim. That's what I would say, but Derech Chashucha doesn't say that. The first place that I saw it, first one to be me'oirer, I saw Derech Chashucha. He has a shailas teshuvos. I don't know if the oilam knows about it. It's a shailas teshuvos. Likutim, drashos on Slichos siman samach-zayin, says a taytch: We're sheim l'var panim. Vos? Kuk a beheima. Vos, a beheima hot a panim? ... A beheima, zet oys vi a beheima. But uns, der Ribono Shel Olam gave us panim, tzelem Elokim. Hashem gave us to look like what we look like, gib a kuk, tzelem Elokim, mit azoyne genumen, un dos farpatchket. Iz boishes panim, ... panim poshut. ... tzelem Elokim. Here, habeisai, Derech Chashucha, ... I asked you this question: Did anyone ever look in the mirror and be ashamed? And I don't mean he's ashamed that he's losing his hair, or he's ashamed of a chreizvas. Boishes panim, kuken panim. Vos a panim hobn? ... Vos a panim hobn? ... Volanu boishes hapanim. Avuz de tzelem Elokim. Azoi farteitcht oich a shulchan, this that we talk about boishes panim, my panim, the tzelem Elokim. Efsher a beisai, k'min zogen noch a taytch, and you mechaven to it. That's what I think the pshat is. You know, rabosai, there's two words which seem to be identical in meaning: embarrassed and ashamed. People use them, both terminologies mixing: I'm embarrassed, I'm ashamed, I'm ashamed, I'm embarrassed. But there's a very big difference. There's a very, very big difference between embarrassed and ashamed. Ashamed is from within myself. I'm ashamed. It's between me and myself. I'm ashamed. And that's busha, I'm ashamed. Embarrassed is in front of others. I'm embarrassed from others who see me. It's klape somebody or something, I'm embarrassed. Miel dachtzach, I think that's boishes panim. We're not talking about stam busha. I'm embarrassed to face, panim, to face. Ribono Shel Olam, we come to You. Not only that we're embarrassed between ourselves, with our own cheshbon hanefesh, but we're embarrassed to face You. That's boishes. Panim. There's busha, and then there's bayshes panim. I say, what is bayshes in chet? What should we be ashamed of? I think if we understand busha in chet, we'll understand better bayshes panim. ... from bayshes panim. And why are we madgish? Why do we emphasize not stam I'm embarrassed, I'm embarrassed to face you, Rabbeinu Shleilam. It's a different embarrassment. A person could be misyabesh from his maasim. Embarrassed, ... That's busha. Then there's busha that you're ashamed in the people who believed in you, who did good to you. It's also a type of busha. I'm misyabesh in front of somebody. People liked me, and now look what I did. People trusted me, look what I did. That's busha, bayshes panim, that you can't face. You can't face the tzibur.

I saw a beautiful pshat in one of the mefarshim on the selichos. It's not two things, Lecha Hashem hatzdakah, and also V'lanu boshes hapanim. It's actually all one thing. Lecha Hashem hatzdakah, and because of that, lanu boshes hapanim. Here, rabosai, we're digging deeper to understand. Vos vil men in selichos? What is selichos? Avadeh, nu, mebetter, beinish loylem, better mechilah. Okay, good. That's a lot deeper, rabosai. Mikumt a gezogt der Ribono Shel Olam, Lecha Hashem hatzdakah, u'meileh, meileh, because of that, lanu boshes hapanim. It's a mefurasher Medrash. On the pasuk Lecha Hashem hatzdakah, it's a pasuk, Lecha Hashem hatzdakah, the Medrash says, Kuk, kuk, zogt der Ribono Shel Olam, how much I gave you, how much I do for you. Tell me, whose land is it? Says the Medrash, it's a parshas Ki Sisa. Whose land is it? It's my land. Who does all the work that it should grow? It's me. Normally there's such a thing, zogt the Medrash, called an aris or chakiros, which means that I do a certain amount of work, I put in a certain amount of money, and meileh we share or we make some kind of an upmach. Here I do everything and I give you all the produce, says the... And he goes through case after case, one tan after another tan of all the tzedkes that the Ribono Shel Olam does, and how we, in return, what we pay Him back. Al zeh ne'emar, L'cha Hashem ha-tzedakah, v'lanu boshes ha-panim. So you see, the Medrash is explaining the pasuk, L'cha Hashem ha-tzedakah, u'memela v'lanu boshes ha-panim. Ribono Shel Olam, azoi fil geton far unds. He did so much for us. This is how we pay it back. This is what we offer. Al zeh ne'emar, L'cha Hashem ha-tzedakah, v'lanu boshes ha-panim. What is teshuvah, rabosai? The Rishonim have gebracht that teshuvah is lifnei Hashem. Rambam brings it: sheyashuv ha-choteh lifnei Hashem. When it's rachok, we're further in the way from the Ribono Shel Olam all year. Now we come knocking on the door that the Ribono Shel Olam should take us back. Yad ha-yad, kup mevaite noch amol. Here, there's a nusach. In English they call it the same song and dance. Yad ha-yad, every year the same thing. Oy, Ribono Shel Olam, we were nisrachek, we were... Klopt afn tir. Ribono Shel Olam, take us back, take us back. At what point could you stop facing the Eibishter? Shem sach nisht. Sliches is the taich, boishes panim. It's not only boishes about the chataim. Mit Hashem, we're going to say viduyim, and we'll bring out the busha that we have from the chataim. Sliches is a different busha. It's the busha that's needed for sliches, and that is bikumin Tzaddik, b'motzoei Shabbos Kodesh damnucha. We're trying to get in again, knocking on the door, Ribono Shel Olam, nachamo. We're here again. We're here again. We want You to take us back. Brought down in the Mishnah Berurah, we all know the derasha of Rishumos, Ani l'dodi, v'dodi li. What is shir hashirim? Shir hashirim is that all year we miss each other. We knock on the door and he's not there. He's not coming to us and we're not there. Ani l'dodi v'dodi li, we're coming together again. Elul is we come together. Shem sach nisht. You're not ashamed. You're not—

Ashamed. That's bayshes panim. Avada a mensch darf hobn bushah in his chataim. Of course, that's poshut. But there's something else in the kesher with the Eibishter. There has to be a bayshes panim to face Him. How do you get up lifnei Hashem? You're standing now in front of the Ribono Shel Olam. You're looking at Him. Ma yedidika, ani l'dodi. We're looking at the Ribono Shel Olam. It's a different busha. There's busha on the maasim that a person does. And then there's busha. Eich, how could we face You? And that's the loshon. V'omar Elokai, boishi v'nichlamti l'harim Elokai panai. That's the pasuk that it's based on. It's the punning. How do you face the Eibishter? L'cha Hashem hatzedakah. What made the relationship break down? What broke down the relationship? Was it the Ribono Shel Olam, or was it us? The answer is, if you're honest, the Ribono Shel Olam does chesed with us even throughout all the difficulties. L'cha Hashem hatzedakah. Ribono Shel Olam, it wasn't Your fault that it broke down. Yedachtzach. That's why we say the loshon l'cha. L'cha Hashem hatzedakah. We're discussing the kesher. The chibur, we're coming back together. The Yid mit der Rabbeinu shel olam, Rosh Hashanah, Yom Kippur, lifnei Hashem. Who's at fault? Who's at fault? And that's why we speak, Lecha, Hashem hatzedakah. Rabbeinu Shalom has nothing to do with you. There's no blame on your end, because Lecha Hashem, v'lanu, we, we are boishes panim because we have nothing to say. That's why we're madgish, we emphasize the loshon of boishes panim. You know, in the Selichos we say, Ashamnu mikol am, boshnu mikol dor. Why are we Ashamnu mikol am? Tafos, tafos. Tell me, are we the worst, the worst nation in the world? Habeisah, nu, mikeit zagen Selichos, nu. Gut, nit zagen Selichos, beten Selichos, shrayen Selichos, gut, however you want to say. Daf ashtehn vos mir zogt, Ashamnu mikol am. All nations, the worst. We take the worst. It's Selichos. Ashamnu mikol am, boshnu mikol dor. So boshnu mikol dor, nu, okay, hech. You look at what Amalek did to us, Amalek is zeidus, heilike Yidden, okay, we could be embarrassed. We have what to be embarrassed. Aber mikol am? Rav Chaim Kanievsky shlita. Says the taiches pashut. We have tayag mitzvahs, and the goyim only have sheva mitzvahs. So if they transgress, they're only transgressing seven. Everybody's smiling. How could you like this pshat, lashteindish? I wish I could ask the Pachaim. You know, the Chaim say we're worse than the goyim because the goyim, when they do aveiros, it's only seven. And when we do, we do tayag. Yidalach. The way they're over the sheva mitzvahs b'nei Noach, and the amount that they're over it in, ayivel daf leben toyzent yor, ten aveiros to get even close to what the goy does. Vi kunt ashamnu mikolam, ashamnu mikolam. Godla dor says so, so I'm mekabel it. Ashamnu mikolam, because we have tayag mitzvahs. Schwer tzu farshtein. We're worse than all the goyim. Abeisai, let me tell you what I think the pshat is, ashamnu mikolam. I saw Reb Shlomo Heiman in his sefer, brings from Reb Yitzel of Volozhin the same kasha: why is it ashamnu mikolam? Why? Why are we worse than all other goyim?

S'mos meitas. He says an interesting taich b'sheim Rabbi Yitzchok Blazer. We Yidden have something called yeridas hadoros. Goyim, fakert, they have aliyas hadoros. The more that they become more cultured, more sophisticated, we don't like it. Okay, so what do you do? As he quotes a mefurish Gemara, do meist as. Rabbi Yitzchok Blazer, Reb Shlomo Haim, the heilige Reb Shlomo Haim zogt eiger, s'iz faris baalme, hera gemacht, s'iz totzvei gemacht. The Gemara says that in Shabbos, imanu k'malachim, right? Imanu k'bnei adam. If the Rishonim are k'malachim, and if they're like bnei adam, we're k'chamorim. Gemara in Shabbos kuf yud-beis amud beis, that we're definitely going down compared to earlier doros. Okay, what about the goyim? S'tach mefurish Gemara in Gittin nun hei amud beis. Gemara says the Romans started off by saying, Kol d'loi katil. Anyone who doesn't kill should get killed. You're not a murderer? What's wrong with you? ... Then the Gemara says that they started to become more cultured, that whoever kills, pay money and you get off. You're out on bail. Mentioned, got mentioned on bail. What's bail still? What's ... Okay, hakasha from mais. And then, it came to a point, we're called the kotl yiktol. Whoever kills should get killed. He says they went up in daires, they went up. There's Rabbi Yankif Lektor zagen, we're one dor away from Matan Teirah, and the goyim are one dor from the monkey. So meileh, they have aliyas hadoros, but we have yeridas hadoros. Zakef shleimah haiman, a todas meitas. Hashamnu mikol am. We're worse than the rest of the nations, chavas, because boishnu mikol dor. It goes together. Because yeda dor is less than the dor before, that's the taina on us. By the goyim it's punkt farkert. Chol dor, no, you're not having hanhagah. Reb Shlomo Haiman, shreib, shreib, Reb Shlomo Haiman zogt Teirah. S'gevaldik, ha? Hashamnu mikol am. You hear? Boishnu mikol dor. Yeridas hadoros. So what are we being emphasizing here in the selichos? Yeridas hadoros. Good. Habeisai, hefshek emetzogen another taich, derech mussar, drush, machshavah v'hislav. I explained to you that part of selichos is understanding how the Ribono Shel Olam was so meitiv with us. Daltater hot azoi fil libt gekind, baal v'isha, der Ribono Shel Olam hot lieb ishto, ani l'dodi v'dodi li, is running after us all year, mit a zahavah. And we were kofui tov. Didn't appreciate. And we were nisrachek, nislachlech. When yetzkut mitzrik, mitklapt afn tir, Rabbeinu shel olam, take us back. Take us back. Hashamnu mikol am. Which nation could say, Hashem, Rabbeinu shel olam, hot uns azoi lieb? That's our shamnu mikol am. You know what the goy—what does the goy have with the Rabbeinu shel olam? What's hotte mit the Rabbeinu shel olam? Good. But we have a history. We went through a kuppe with the Eibishter. Toives, toives was the Eibishter, nisim and niflaos from ahavah. That's our shamnu mikol am. The yesod of the slichos is, Lecha Hashem hatzdakah, all the chasadim that the Eibishter did with us, and we didn't appreciate it, and we were nisrachek. But to us is our shamnu mikol am. In this nekudah is our shamnu mikol am. All the nisim, all the nisim, and that's what that medrash says. Medrash brings out a peledike zach. Medrash says over there on that medrash that I quoted you before.

Avarnu es hayam. We left, we went Yam Suf. Yeah, with what? And then we got so much gold and silver, and together with it we took Pesel Micha. Because, zei zogt the Medrash, Al ze ne'emar, Lecha Hashem hatzedakah v'lanu boshes hapanim. Pesel Micha went with them. It's mefurash a Medrash. Shmois, mem aleph aleph. Look it up, a peledike Medrash. While the Ribono Shel Olam is mischased with us, hot men gegangen un genumen, un nisht, nisht getan vos der Ribono Shel Olam vil. Hot it dos is v'lanu boshes hapanim. Dos is bushas. How do you face the Ribono Shel Olam after all the chasadim? Ashamnu mikolam. Dos is boishnu mikol dor. Vos is boishnu mikol dor? You know, when someone has a rich history, nishta ich bin Freint, aber unzer zeides, you ever see? Last week, I was sitting here talking to a good friend of mine here in the shiur, after the shiur. We were reminiscing how it's not just a new thing. Goes back generations, generations from kesher, from chibah, generations from chesed one to another. We're telling the Ribono Shel Olam, Ashamnu mikolam, boishnu mikol dor. Bechol dor vador omdim aleinu l'chaloseinu. Yeah, the dor, we see more and more and more. And as it continues, we see how much the Ribono Shel Olam gets involved. And that's the boshes panim. You know, rabosai, we open up the Aron HaKodesh. And we say, Shema koleinu, Hashem Elokeinu, chus v'rachem aleinu. Now why do we open the Ahavah Rabbah by this part of slichos? If you understand it yourself, that the reason is, nu, because מסתמא that's ikur. It's a very important part of the slichos. Why is it so important, these pesukim? Let's see, what do we say? Nu? Shema koleinu. I hear. We're davening, we're begging. Okay, Shema koleinu, Hashem Elokeinu, chus v'rachem aleinu. Hashiveinu Hashem eilecha v'nashuvah. So Rabbi Yisrael Salanter fregt a kasha. There's a sefer called Ohr HaMusar, mevadeh fregt aroysgeben azlocher kunt chesim lach. One of them, it was called Ohr HaMusar. So over there he brings from Rav Tully Amsterdam, was brought from Rabbi Yisrael Salanter. I don't know if you'll find it in any of the sefarim. The pun came upon it and I said, Oh, one day I'm going to say a shmues about this little shticka liddah. Efregt a kasha, here: Hashiveinu Hashem eilecha v'nashuvah, chadesh yameinu kekedem. Fregt Rabbi Yisrael Salanter, what's the beginning of the pasuk have to do with the end of the pasuk? Hashiveinu Hashem eilecha v'nashuvah, chadesh yameinu kekedem. So you look at what's wrong. It sounds ganz, ganz good, no? Hashiveinu Hashem eilecha v'nashuvah, chadesh yameinu. Let's go back, yeah, okay. Stam a vas meint Rabbi Yisrael Salanter fregt. Bishleima, we say it in Eicha. Because we want the binyan Beis Hamikdash is chadash yameinu kikedem, no? Come back down to the Beis Hamikdash, u'memeila chadash yameinu kikedem, mitnhag na Beis Hamikdash, yeah? Good? But in sliches, vos a shayches hot dos tzu sliches? Where did it come in? We take this pasuk, Hashiveinu Hashem eilecha v'nashuva, chadesh yameinu kikedem. Sliches. Vos hot dos mit sliches? So Reb Yisroel Salanter says a peledike teretz, a fantastic teretz. He said, you have to understand, why are we in such a state of disarray? Because we don't have moichichim. We don't have who to guide us. We're lost. We're lost. We don't have guidance. We don't have the Beis Hamikdash, yeah? Because when there was a Beis Hamikdash, we had the Ribbono Shel Olam, the Shechinah. We had kohanim. Kohanim were moichichim. They were able to give us direction, guidance. Zogt Reb Yisroel Salanter, that's why in sliches we say, Hashiveinu Hashem eilecha v'nashuva, chadesh yameinu kikedem, no? Beis Hamikdash. Musar teichacha, huh? You know, rabosai.

Not that old, but I remember Elul. It was zman of mussar, I remember. ... mussar in Elul. I don't know what happened. I don't know. As time goes on, the mussar gets less. Elul, the time mussar, daf Elul mussar, abeisei. Very simple. But al kol panim, Rabbi Yisrael Salanter is saying that this is the yesod of the chadash yemeinu kekedem. Miadchadesh chodeshai, ken zogen da chata'is. Yeah. What are we asking the Ribono Shel Olam? Dani l'dodi v'dodi li. There's different types of teshuvah, rabosai. You know what's interesting, and we speak about this every year. Rabbi Yisrael Salanter fregt a kasha: Rosh Hashanah is the Yom HaDin. Yom Kippur is the Yom Slicha uMechila. It should have been the other way around. First take care of the slicha, the mechila, of all the aveiros, get your claims in order, and then you come to the Yom HaDin. Tavos fakert. Rosh Hashanah, yeah, and then Yom Kippur. Famous kasha, we speak about it all the time, Rabbi Yisrael Salanter's kasha. Noch a kasha: Rosh Hashanah is the first day of Aseres Yemei Teshuvah. Tell me, rabosai, m'ken ton teshuvah far Rosh Hashanah? Bichlal not. In al arivn maske chet, yalta maaseh. If you eat nuts, shreklach, because it's gematria egoz. Shreklach. The worst thing you could do is, aches, do lachs. You know how many times I get, azelche she'eilahs: Are you allowed to eat pickles? Pickles is charif, and vinegar, and it's sharp, and then chrein, and I like chrein, and I don't like chrein. ... Okay, ... yidden. Yidden's in a makom of halacha, good, it's good. But, rabosai, chata'im is a zicher problem. That's for surely a big problem. For sure on Yom Kippur. The Kotzker ... as egoz is gematria chet, but the chet is zicher gematria chet. ... Chet is zicher gematria chet. It's all very good, but you can't even talk about chata'im. So how could Rosh Hashanah ... ... Maybe in the next time I'll come to this year ... ... ... ... How could Rosh Hashanah be? First of all, Aseres Yemei Teshuvah. On the ... it says, I suppose said over from Reb Eliezer years ago, okay, ... ... There's teshuvah for chata'im, and that you can't do on Yom Kippur, on Rosh Hashanah, truly, that you can't do on Rosh Hashanah. Chata'im, ... chata'im. But then there's another teshuvah. True of the mench to the Eibishter. And over there, you don't even have to be maskir the chataim. It's not about chataim. Don't mention chataim. Forget. There's no chataim. It's a hava. You come Rosh Hashanah, you tell the Ribono Shel Olam, You're the Melech, and I'm the am. Forget. It's teshuvah. It's a different type of teshuvah. V'shov lifnei Hashem, u'kum tzeder Ribono Shel Olam. We all know that the avodah of Rosh Hashanah is BaHashem hu sham. Vos meint BaHashem hu sham? Chapeltik a zach. What's BaHashem hu sham? We learn from Yishmael, BaHashem hu sham, right? Vayishma Hashem el kol hana'ar ba'asher hu sham. Is that gut? What's the kasha of the aleph regen? It's eir maireh. No, it's eir maireh is not BaHashem hu sham. It's al shem asid. So the teretz is, by the ben soirer u'moreh, that means shem as a seife lachti, right? Everybody knows this teretz. Every kid came home answering this kasha: What's the difference? And the teretz is because by—

By the Ben Sorer Umoreh, al shem ma asin already now he had. When Yishmael met, Yishmael was metzachek. Yishmael was metzachek. מתמבגשיק, ... a tzaddik was ... מתמבגשיק. ... terrible things already in what he was doing at that moment. The Teretz Rabbeisai is, וישמע ה' אל קול הנער. He davened to the Eibishter. He turned to the Eibishter. I think that's the pshat, the Teretz to the kasha. The Baasher hu sham is not Baasher hu sham; it's וישמע ה' אל קול הנער. Baasher hu sham. The taich of Baasher hu sham is he turned to the Eibishter. ... I'm talking to you. I'm here. That's the taich of ... ... We come in. ... With them farshteyich, and with this we'll end. I see the time ... so next week we'll continue learning more about the lashon of the slichos. We begin by Shema koleinu, Hashem Elokeinu, chus v'rachem aleinu, v'kabel b'rachamim uv'ratzon es tefilaseinu. Why is that the hakdamah in the ...? Because tefilah means we're connected; at least we have to talk. In English we call it open communication. You know when there's a pirud, when two parties are angry at each other, you knock on the door, you're begging. You know what the other party says? I don't want to talk. ... That's it. It's closed. The doors are closed. There's no dialogue. So the first thing we tell the Rabbeinu Sholelem is, Shema koleinu, Hashem Elokeinu, chus v'rachem aleinu, v'kabel. First listen to us. We don't need—before we even have a chance to discuss what we want, the first thing is, az miz vait, dafn betn der Rabbeinu Sholelem, kabel b'rachamim, shema. And then we could come and say, Hashiveinu Hashem eilecha, bring us back, chadesh yameinu k'kedem, the kirvah, the kesher. And this is the yesod of slichos. It's not the pratiyusdike chataim, but it's the chazarah, Rabbeinu Sholelem, we want to come back. ... You've just experienced another Torah class brought to you by TorahAnytime.com.