Maamarim Nitzavim. PDF Print E-mail
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Monday, 30 August 2010 15:31
Maamarim Nitzavim.
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 not overwhelming and at the expense of the individual.
The mysticism behind this is explained as follows: Ein Sof must be brought into vessels. 1) Light and Vessels, 2) Havaya and Elokim, 3) Kav ande Tzimtzum HaRishon, 4) Nefesh haElokis and Nefesh HaBahamis.
There are therefore two stages, 1) filling thempty vessels, 2) Filling the (now) full vessels. This explains the meaning of the Possuk Atem Nitzavim....
This Ma'amar discusses תקעו בחודש שופר בכסא ליום חגינו that there must be a שוב after the רצוא of the ימים נוראים. This is מצוות מעשיות. It seems that he adds here that in Rosh Hashana itself there are מצוות that are the שוב. 
אתם נצבים ה'תשמ"א.
 There are three levels and ideas in אתם נצבים.
1) התחלקות
2) התכללות
3) התאחדות 
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 by the צמח צדק. 
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 Him!
כי הלבשני בגדי ישע ומעיל צדקה יעטפני- divides all of Torah into three: 1) Torah, 2) Mitzvos, 3) Tzedaka, that bring Godliness down as low as possible and in certain instances it is also internal in nature.
 כי כחתן יכהן פאר וככלה תעדה כלי'ה- this is an allusion to the union of God and His people at the end of time.
Qustion why is the Joy of Sukkos placed brfoe the subteler Joy of Rosh Hashana
Answer- because even for Rosh Hashana we really need the Joy first.   
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 Yiddens power to recrown Hashem as King (Lifnei Havaya).