Rosh Hashanah - Chabad of the Conejo

Rosh Hashanah 5765 (2004) – “Rejoice with Trembling”

This sermon explores the questions: Is life tough or is life good? Is life a burden or a blessing? Is life about the laughter or the tears? Some may say, “at times it’s this and at times it’s that.” Few would say that it’s both at the same time! Yet that is precisely the Jewish response.

This phenomenon can be found within the teruah note of Tekias Shofar which on one hand simulates the sound of a person crying bitter tears, and on the other hand, sounds like someone laughing hysterically…. Which is it? It is, in fact, both. In the words of Dovid HaMelech, “Gilu birodoh – Rejoice with trembling!”

As paradoxical as this may sound, it gives us a unique insight into the essence, mission and purpose of the Jew; the confounding history of the Jewish People; and an inspiring perspective on life and how to best approach its many obstacles and challenges.

Spiced with many profound illustrations and moving anecdotes – taking us from Auschwitz to Siberia to Israel – the sermon captures the true spirit of Rosh Hashanah: Awesome yet joyful.

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Rosh Hashanah 5766 (2005) I – “The Art of ‘Listening’”

The Prophet Amos asks rhetorically, “Can a Shofar be sounded in a city and the people not react with awe and trepidation?” The cynics in us might respond, “Yes. In fact, many hear the sounds of the Shofar and are hardly moved at all!” But then again, are those folks truly listening the to the cries of the shofar or merely hearing its sounds?

This sermon delves, in fascinating fashion, into the difference between “hearing” and “listening.” In Yiddish, there’s “tzu heren” (to hear) and then there’s “tzu derheren” (to listen, absorb and internalize the message). In Hebrew, there’s “l’haazin” (to “give ear”) vs. “lishmoa” (to hear in a deeply profound and internal way.) It is noteworthy that the terminology of the blessing for the mitzvah of sounding of the Shofar is “lishmoa kol Shofar.”

In these days of technological advancement and distraction, we are suffering more than ever from an individual and collective form of “Spiritual ADD” (Attention Deficit Disorder.) It is manifested in so many areas of life – to where we are simply not present in our lives; we are not there for those who love us and need us most.

We need to once again learn to master the art of listening; listening to G‑d, listening to our spouses, listening to our children, listening to our fellow, listening to our own souls. Even when we’re unable to help people solve some of their most difficult issues and problems, there’s a lot we can do by simply listening – with empathy, love and concern. How many disasters, individual and national, could be averted, if only people would listen – truly listen.

The sermon offers amusing jokes and powerful stories to illustrate its points and messages.

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Rosh Hashanah 5766 (2005) II – “Jewish Motherhood (and Femininity) Day”

Rosh Hashanah is “Yom Haras Olom” – the day the world was “conceived.” Indeed, much about Rosh Hashanah is centered on the themes of motherhood and femininity. The word “shanah” (as distinct from yom, shavua and chodesh) is lashon nikaivah, the feminine form. The first days' Torah reading and both days haftorahs are all about Jewish motherhood.

(Sidebar: Chassidus talks about how all the realms and attributes of the higher worlds are ultimately filtered down into this world through the channel of Malchus – kingship/royalty. “Malchus” is “nukva” – feminine; absorbing from above so as to nurture and give life below. And, of course, Rosh Hashanah is all about “Malchus” - the coronation of the king; the recognition of the vitality and life force of our world.)

Keying in on the stories of Sarah, Rivkah, Rochel, Leah, Chava and Chana, this sermon brings to the fore what has always been so unique and powerful about our Jewish mothers – through the ages and up until this very day. It is their clarity, vision, intuition, devotion and self-sacrifice that has sustained the Jewish People through the darkest of times and remains our greatest hope for the future. It is their prayers that can penetrate the heavens and open the channels to new blessings for their families and for all of Israel in the year ahead.

To understand how and why our Jewish mothers occupy the most exalted and celebrated role and position in Jewish life is to understand what Torah and Judaism are truly all about.

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Rosh Hashanah 5767 (2006) I – “Masters of Our Time”

With the advent of each new year, we become all the more aware of the swifter and swifter passage of time. Time moves inexorably – totally beyond our control. Or so it seems.

In a day and age when things are happening at higher speeds than ever before – and getting faster still – it is ironic (or perhaps not so ironic) that we seem to have less and less time for the important things in life. For along with the ability to get things done more quickly comes the expectation that it will be done quicker still! The result does not make for a more relaxed, serene and focused life, but rather, a more harried, stressful and haphazard one.

This sermon makes the case that Yiddishkeit empowers us to become the true masters of our time rather than slaves to it; the conductors of our own trains of destiny rather than helpless passengers aboard for the high-speed ride. (In the Halachic sense, Hachodesh hazeh “lachem” gives man [Sanhedrin] the right to control and legislate the calendar; in the philosophical sense, it grants us the power to be in in control of time itself!)

Torah is replete with teachings that emphasize the importance and power of “Now” – of making the very most of the moment and opportunity at hand. Citing examples of the Previous Rebbe, the Rashba and others, the sermon makes the point, “When you are a master of yourself, you become a master of time.” It shows how the observance of basic mitzvos can lead to quantum changes in the quality of our lives; how keeping Shabbos affects the perspectives and attitudes with which we approach every day of the week.

(The sermon also touches upon why – based on the above – we would not be sounding the Shofar on Shabbos. Though not essential to the talk, it can be incorporated when applicable.)

The sermon offers many interludes of humor, profound insights and powerful stories.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5767 (2006) II – “The Inspiring Paradox of the Jew”

Even as the holiday of Rosh Hashanah is a “Day of Awe” reserved for sober introspection and contemplation, it is nonetheless regarded as a “Yom Tov” – a day permeated with a spirit of joy, confidence and optimism. If that seems somewhat paradoxical, it is intentionally so. Indeed, living with paradox is an essential part of our identity, history and destiny.

Delving deeply, and offering unique insights, into the dramatic episode of the “Akeidah” which is read on the second day of Rosh Hashanah, this sermon points to the many paradoxes surrounding what Avraham was summoned to do, and the paradoxical manner in which he went about doing it. Paradoxes abound! In fact, forging ahead in the face of glaring paradoxes is precisely the precedent our forefather was establishing for us at the outset. It is precisely why we read the account of it on Rosh Hashanah and why we blow the Shofar in commemoration of that centrifugal event. It shows us how our faith and trust in G‑d are not only keys to our devotion, but also to our spirit of joy and optimism.

The sermon includes opening jokes, and several powerful, inspiring and compelling stories, including a momentous story from September 11, 2001.

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Rosh Hashanah 5768 (2007) I – “The Courage to Change”

While it is true that “Ain kol chodosh ‘tachas’ ha-shomesh – there’s nothing new ‘under’ the sun” – ‘above’ the sun, it’s all new. Rosh Hashanah infuses us with the spiritual power and energy to make this coming year a very new and different year than any before it.

This sermon begins by embarking upon a very humorous and insightful take on the notion of getting to “know oneself” based upon how one looks at life (As a deck of cards? A marathon? A big stage?) Ultimately, life is about discovering your unique purpose in this world, being true to that purpose, illuminating your surroundings with it, and constantly growing in pursuit of it. It’s all about growth and making the necessary changes to achieve that growth.

Within that perspective lies the solutions to so many of life’s struggles, challenges, distresses and disappointments. Even as we pray for “the serenity to accept that which cannot be changed,” we must muster “the courage to change that which can be changed,” and have the wisdom to know the difference.” Hearing the sounds of the Shofar and keying in on the inner message of Rosh Hashanah inspires and empowers us to do just that. Being part of a dynamic and supportive Jewish community enables to continue doing it all year-round.

The sermon opens with a hilarious (Jackie Mason) monologue, and offers many interludes of humor, profound insights and powerful stories throughout.

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Rosh Hashanah 5768 (2007) II – “The Power of Prayer”

After some opening humor, this sermon proceeds to provide the “inside story” of the Haftorah read on the first day of Rosh Hashanah; illustrating how and why Chana stormed the heavens to change the reality of her situation. Moreover, it provides us with insight into the nature and power of prayer – how it can be used to change the reality of our own situations.

The true power of prayer is not so much that it “convinces” G‑d, or “changes G‑d’s mind” (kavee-yochol) as it were, but that it changes us; transforming us (or the subjects of our prayers) into newly-fitting vessels for receiving blessings we might not have otherwise been eligible to receive. It explains why a sincere, contrite and broken heart is the “master key” that can open the “locks” of all “doors” in the heavenly chambers.

The sermon concludes by encouraging and inspiring us to recognize the awesome power of our prayers and to “go big,” rather than “think small” when making our requests on High.

The sermon offers powerful stories to illustrate its points and messages.

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Rosh Hashanah 5769 (2008) I – “Climbing Your Mountain”

Drawing upon the symbolism of Avraham being called to meet G‑d alone “at the top of a mountain,” wherein nobody cheered or applauded his efforts or commitment, this sermon makes the case that we all have our own mountains to climb. We all have situations and circumstances in which we are called upon to meet G‑d alone on top of a mountain; to make sacrifices, big or small, even when nobody will be there to cheer us on. In fact, those around us may mock or oppose our efforts outright.

It is the story of our nation. We have survived to this day because we’ve always hung in there with the Almighty, ready to meet Him “on top of a mountain” – even if it meant being alone in the world that way. Hen am l’vodod yishkon…

The sermon tells one inspiring story after another about modern-day Jews – most of whom came to Yiddishkeit late in their lives – who, when faced with tall challenges to their convictions, observances and moral choices – met G‑d alone at the top of their mountains and passed their tests in flying colors. The sermon goes on to offer words of chizuk and admiration to those in the community who have taken such strides up their “mountains,” while encouraging others to not be afraid to begin climbing theirs – even if with baby steps at first.

The sounding of the Shofar draws upon the imagery of Avraham’s encounter with Hashem atop the mountain. It stirs our hearts to renewed courage and determination to follow his example.

The sermon also offers comic relief in the form of jokes and anecdotal humor.

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Rosh Hashanah 5769 (2008) II – “The Wheel Keeps on Turning”

After laying out various issues and events (in the macro and the micro) that may give rise to anxiety in people’s lives, the sermon examines a chapter in Mishnayos Rosh Hashana that suddenly shifts from discussing Shofar to a recounting of Milchemes Amalek; how when Moshe’s hands were raised up high, the Bnei Yisroel gained the upper hand, and the when they were lowered, Amalek gained the upper hand. What is the connection between the issues?

“Amalek” represents doubt/uncertainty. In our own lives, we’re constantly battling our own “Amaleks” – doubts and uncertainties that lurk in the shadows – terrorizing us and rendering us immobile and dysfunctional. Like our ancestors looking at the hands of Moses, we must look beyond the external to the Divine Providence in the world and in our lives. It takes a special sort of vision to see that broader and bigger picture – past, present and future.

Through a series of profound and inspiring parables and stories, the sermon makes the case for very important and central concepts, including: gam zeh yaavor, galgal hachozer, action over worry, Emunah and Bitachon. Torah gives us the vital tools with which to master all these.

When the B’nei Yisroel saw the “Hands of Moshe” while waging their battle with Amalek, it was much more than mortal/physical hands they were seeing; they were, in essence, seeing the Yad Hashem. Likewise, when we listen to the Shofar, the challenge is for us to hear much more than the physical blasts of a ram’s horn; we must hear the Voice of Hashem beckoning us to come back home into His loving and protective embrace.

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Rosh Hashanah 5770 (2009) – “Yesh Tikvah: The Dynamism of Hope”

One of the most important Jewish ethical teachings is to never lose one’s sense of hope. “Afilu cherev chadoh munachas al tzavorov shel odom - even if the sword is at one’s throat, one must not despair of Divine mercy.” Feeling that one’s circumstances are hopeless is but a perception of one’s situation; not the reality of it. While certain situations may require “calling an audible” – making a sudden change in one’s carefully-calculated plans and expectations, as long as there a breath of life, there is always hope.

These lessons are brought to the fore in the Torah reading of Rosh Hashanah detailing Sarah’s giving birth to a child at the age of 90, and Hagar hopelessly bewailing a lack of water when a flowing spring was only yards away. (The posuk doesn’t say that Hashem created the spring, but merely prompted her to “open her eyes” and see what had been there all along.)

“A Jew never gives up hope” was an ever-present theme of the Lubavitcher Rebbe’s leadership. In one powerful, moving and inspiring story after another, this sermon illustrates how people – great and ordinary alike (including the Rambam, Reb Hillel Paritcher, Yitzhak Perlman, Helen Keller) – emerged from seemingly-hopeless situations, not only intact, but with far greater impact upon their respective worlds for their having done so.

Using the Talmudic concept of “yiush” from Eilu Metzias, the sermon points out that as long as a person holds out hope, he remains connected to his item/issue. As long as you still have hope, you’re still the owner of your destiny; you’re still “in the game.” It’s only when you succumb to hopelessness and despair that the game is over.

“Kavei el Hashem, chazak v’yaameitz libecho, v’kavei el Hashem.”

The question we’ll all be asked one day is “Tzee-peeso L’yeshua – did you remain hopeful of redemption?” The Jewish People are still here today because in every generation throughout the millennia we have not stopped hoping for, and looking forward to, Redemption.

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Rosh Hashanah 5771 (2010) – “The Quest for Truth”

An alternative title to this sermon might be “Light a Candle of Truth". Living in a world/country so divided on just about every issue of national or international importance – with every side fiercely claiming an exclusive relationship with the “truth” – how do we, as Jews, process it all?

After one of his famous powerful speeches before the United Nations, Israeli Prime Minister Benjamin Netanyahu was asked by a reporter what gave him the impetus and motivation to deliver such a blistering and brutally-honest address before that world body. Netanyahu quoted the words spoken to him by the Lubavitcher Rebbe years earlier when he was appointed ambassador to the UN; that, as he was about to enter a den of “sheker”, it would be his mission to stand up proudly and “light the candle of truth”.

In essence, this is the mission of every Jew: To “light candles of truth” in the world and in our communities. This begins by lighting them in our own homes and in our own lives.

The speech laments the sad state of affairs whereby so much of “Jewish Establishment” has become fearful of invoking terms and messages that actually define Judaism (such as, “Torah”, “G‑d” or even “Judaism”) masking it instead with safe, universalistic, politically-correct terms like “Klal Yisroel” and “Tikkun Olam”. How can we hope to “repair the world” if we don’t understand the function and purpose of the world – in its “fixed” state? How can we hope to convey a message to our children if we won’t tell them what the message is? Are the Jewish People, G‑d forbid, becoming the “messengers who have forgotten their message?”

Above all, the speech is designed to inspire people to embark on a fulfilling and life-enriching quest for Emes – to not be afraid to declare it, teach it and live it proudly. It makes the case that within the search for truth is the discovery of truth.

Many moving and poignant stories and hilarious jokes are incorporated in the speech.

Both a “full-length” and “edited” version (as well as expanded options of each) will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5772 (2011) – “You Make All the Difference”

Assimilation is rampant. Indeed, the latest statistics and predictions regarding the current and future prospects for Jewish survival and continuity are dismaying and disillusioning, if not downright ominous. At the same time, the renewed rise of anti-Semitism and Israel-hatred across Europe and elsewhere around the world is cause for grave concern.

In the face of all that, this sermon makes the case that signs of good, and better, news are all around us if we properly examine the evidence – not from a cold statistician’s point of view, but from a Torah/Jewish point of view. More importantly, we should not underestimate the impact and difference each and every one of us can, and must, make in turning the tide of history in our favor. We should not underestimate the vital role we each play in effecting quantum and exponential change in our lives, in our communities, in the entire world at large.

The reality is that the enemies of the Jewish People are feckless and helpless in the face of Israel’s and the Jewish People’s true strength and weaponry. The only thing that can bring us down is our own [false] sense of weakness and vulnerability – otherwise known as the “Grasshopper Syndrome” – a virus that has infected our psyche for 3,000 years. Nothing can be more destructive than a lack of awareness of our own true strength and self-worth.

You are the apple of G‑d’s Eye. Your life is precious and important – part of one interlinked system – and without your contributions, the entire world is not the same. (An example is drawn from the American classic, “It’s a Wonderful Life,” wherein the main character gets to see what dreadful things might have happened to his town had he not been there to play his small role in the course of events.) Indeed, whatever you choose to do, or not do, is hugely consequential and makes a world of difference. A mitzvah is not just a random act; it changes you – not incrementally, but exponentially, immeasurably. It changes everything.

The sermon provides many invigorating, emotional, heartwarming and inspiring stories and analogies, and many doses of humor for good measure.

Full-length, “Recut,” and Edited versions will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5773 (2012) – “The Spiritual Tipping Point”

This sermon begins with a string of jokes and humorous commentary on the aging process. It proceeds to discuss the difference between “the young” (including the young at heart) and “the old” (including the old at heart), in that young people always try to avoid bedtime and stay awake, whereas older folks tend to look forward to day’s end when they can lay their heads down on their pillows and go back to sleep. Whereas “the young” are, by definition, curious, adventurous, enthused, energized, excited, creative and innovative, “the old” are bored, burnt-out, complacent, unenthused and unmotivated. The latter is a sad state of existence. The challenge is for each of us to rediscover our “fountain of youth.”

(The Rebbe once raised the question as to why G‑d created this seemingly useless thing called sleep, whereby for some 30% of our lives we’re immobile and unproductive? He answered that G‑d created each new day as a new opportunity for us to become something different – wiser, better, more enlightened and more elevated – than the day before! Hashem introduced sleep into our biological systems to create that division and separation between yesterday’s state-of-being and today’s. In other words, sleep is not an end in itself, but a means for achieving that which we need to achieve during our waking hours.)

The sound of the Shofar – “Uru yeshainim m’sheenaschem” – is thus our spiritual wake-up call!

Complacency and resignation to the status-quo are ailments that choke our souls. The difference between those who live meaningful and fulfilling lives and those who walk around in a spiritual fog is a sense of dissatisfaction with the status-quo, a sense of alertness to new opportunities, and the motivation to overcome inertia in the pursuit of a higher existence.

The sermon introduces the concept of “The Tipping Point” – a famous social phenomenon wherein seemingly small and insignificant things suddenly become, or create, a new “metzius” – a whole new reality – on a large and significant scale. It talks about “The Tipping Point” as it relates to Torah/Yiddishkeit, the world of Chabad-Lubavitch, and to each individual in his/her own life. We can each have our own “Spiritual Tipping Point” wherein our lives take a dramatic turn for the better. It does not necessarily have to come about through “big” things.

Like the song on the 8^th Day Album “Ah Tefach Hecher”, the sermon calls for people to “Live a little higher – just a hairbreadth higher.”

At 211° water is very hot; but it is only at 212° that it boils; with boiling water comes steam --- and steam can power a locomotive! It’s that one extra degree that makes all the difference! It’s that one extra inch or split-second that separates the gold medal champion from the second-place finisher. It’s that one extra bit of focus, passion and action that separates excellence from mediocrity. By going that “tefach hecher,” one can indeed live higher.

The sermon provides healthy doses of humor, as well as many moving, heartwarming and inspiring stories and analogies.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version is in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5774 (2013) – “This is Your Moment!”

There’s a famous song called “The Circle of Life” which captures a common perspective on human existence – which is that life is all about “circles.” Nature is circular: day and night; the seasons of the year; the revolutions of planets; birth, growth, maturity, deterioration, death – and birth all over again. It’s all circular and cyclical.

This sermon makes the case that Judaism rejects the notion of the “Circle of Life!” The first word of our Torah is “Bereishis.” We’re all about beginnings. The High Holy Days begin with “Rosh Hashanah” – the New Year; a new beginning. In fact, we have not one – but four Rosh Hashanahs! Every month we have “Rosh Chodesh” – the beginning of a “New Month.” Shabbos marks a total separation between the end of one week and the total beginning of the next. To believe in “beginnings” means that you believe that nothing is fixed; not your personality, your lifestyle or your destiny. There’s always the opportunity for a new beginning. There’s no rule of nature that says that your life has to stay the way it is as you go ‘round and ‘round in its rotating circle.

An unknown author put it this way: “Our lives are made up of a series of moments. If you’re lucky, you’ll get to have hundreds even thousands of them. There will be small moments. Moments when you’re doing something so mundane you won’t realize you’re in a moment. There will also be big moments. Life changing ones. These ones will be in your memory for a very long time. Keep them all safe.”

The Medrash tells us that at the moment the angel called out “Avraham! Avraham!” at the akeidah, the earthly Avraham (“Avraham d’letatoh”) came into perfect sync with the heavenly Avraham (Avraham d’l’eilah.)

There are (twins) two of each and every one of us– who we are and who we can become and are meant to be (earthly and heavenly versions of ourselves). Our tafkid is to try to bring the two as close together as possible. Throughout our lives, we are presented with all types of opportunities to do exactly that. When our “moments” come, we can seize them and have an indelible impact upon our world (and upon countless lives) in ways that are beyond imagination or limitation, or, we can let them pass and risk fading into insignificance.

In addition to colorfully illustrating examples from Avraham, Moshe and Esther, the sermon introduces emotional, inspiring and fascinating stories of more current figures – including the Rebbe, Simon Wiesenthal and other prominent persons of influence, as well as “average, seemingly-ordinary” folks like you and me – who, when their moments came, chose to shine rather than shun them – to awesome effect! Their blessings are reaped forever.

The sermon also makes the point that within this lays the key – not just to a meaningful life, but also a happy life! The talk has a healthy dose of humor as well.

Full-length and Edited versions will be provided (as well as a version with an alternative ending), though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version is in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5775 (2014) – “Israel: A Shining Light in Perilous Times"

This sermon begins by laying out the sequence of events that led up to the 2014 Israel-Gaza War, also known as “Operation Protective Edge.” It portrays the powerful spirit of unity and resolve that gripped the entire country and Jews around the world from the time three Israeli teenagers, three young kedoshim, were abducted, all the way on through the days of the war. It will point out how in losing their lives, the three boys, hy’d, may very well have saved Israel from what could have been utter catastrophe, r”l.

The sermon powerfully presents the righteousness of Israel’s cause – its extraordinary compassion and regard for human life as the IDF executed a war in a spirit of love, courage and faith against an enemy driven by hate and brutality; an enemy that cynically and brutally uses Israel’s compassion as its most potent weapon, while subjecting its own people to senseless death and destruction.

The sermon touches upon the true blessings of Eretz Yisroel, the incredible Divine Providence and miracles of its day-to-day existence, the world’s double-standards, the gathering storms of anti-Semitism, and how Israel is on the front-lines in battling the greatest threats facing the civilized world today.

The main thrust of the sermon is that, in many ways, the events of the the summer of 2014 is the story of the Jewish People – in microcosm: The smallest among the nations standing strong as a beacon of light and truth in a world so often engulfed in darkness and confusion. It inspires people to be as proud as ever of Israel; proud to be Jewish; proud to be part of a history and heritage that cherishes and celebrates life.

Moreover, it calls upon everyone to ask themselves how they can participate, contribute and make their unique impact as player in this vital chapter of our history? (As the Rebbe said to Rabbi Lau, “A Jew does not ask ‘vos vet zain?’ but more importantly, ‘vos ken men tohn?’”)

In addition to conveying powerful thoughts and ideas, the speech will offer several uplifting and moving stories (and some opening jokes.)

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version is in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5776 (2015) – “It’s All About Faith”

After an opening burst of humor, this sermon addresses the vital need for Emunah, conscious faith, in our lives, especially during these chaotic and confusing times. It makes the point that while every human being innately believes in a Supreme Being, the Jewish concept of faith is not just about believing there’s a G‑d, but coming to know it – as fact – to where it pervades one’s entire being and affects how one conducts one’s daily life.

As descendants of Avraham Avinu, we inherit a legacy of faith that is so embedded in our core – so much a part of our DNA – that it stands ready to gush forth at any moment. This distinctive Emunah is manifested in the six most powerful and important words in our tradition: “Shema Yisroel Hashem Elokainu Hashem Echad!”

The “Shema Yisroel” of a Jew is the most revealing, elevating and all-encompassing spiritual declaration of all. It provides us with balance and perspective, allays our worries and fears, and infuses us with strength and courage to face whatever challenges and difficulties may come before us. Indeed, it empowers us to “Let go – and Let G‑d!”

In addition to making intriguing and compelling points, the speech includes many emotional and soul-stirring stories. It makes a special plea for people to make the regular recital of “Shema Yisroel” part of their daily routine. Many who heard this sermon undertook to do exactly that from that day forward.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version is in sync with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5777 (2016) – “Victors, not Victims!”

This sermon begins with humor relating to the bizarre nature of America’s political scene – without taking a political position or favoring one party over the other. It addresses the strange populism that is seizing the country, making the point that Rosh Hashanah – the anniversary of the creation of man – reminds us that we are each called upon to make our own unique impact upon the world through our effort and toil (Adam L'amal yulad). Life may not always be easy, but life is good! Life is a blessing!

The greatest sense of happiness and fulfillment in life is achieved through earned success. While luck and circumstances can play a role, ultimately, we are the masters of our own destinies through the choices we make in our lives. It’s when we overcome our own unique challenges, struggles and tests that we become our best selves and create our own special music in the world. Yiddishkeit presents us with many such opportunities for growth… This is all poignantly represented by the Shofar. “Min hameitzar karasee Kah anani bamerchav Kah.”

As Jews, even in the heights of our joy, under the chupah, we break a glass to remind us that we are still living in an imperfect world (in exile), and yet, that is precisely the moment at which we shout “Mazel Tov!” Our joy and our tears, our struggles and our triumphs, our disappointments and our hopes, are rolled into one.

While the Holocaust is central to our Jewish consciousness and discussions, the thrust of the message is not that we have suffered, but that we have survived and have thrived, emerging stronger than ever! While we could certainly be excused if we were to see ourselves as history’s victims, that is not how we roll! Looking at where we are today, and looking at what has happened in Israel over the past 68 years, we are, in fact, history’s victors! This is true of us on a national level, as well as in each of our lives on a personal/individual level. A Jew, by definition, is a victor over his circumstances, not a victim of them!

The sermon offers many powerful and soul-stirring stories, with humor sprinkled throughout.

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ROSH HASHANAH 5778 (2017) – “LIVING INSPIRED IN A CYNICAL WORLD”

This sermon begins by laying out the basics of the problem: the cynicism that is running rampant – both globally and domestically. On the international front, there’s the manipulation and deception perpetrated by tyrants and terrorists, and those who cover for them. On the domestic front, there’s this newly-increased tendency to insult, ridicule and belittle people with whom one disagrees; to make a mockery of anything (ideals, values, traditions and institutions) once revered and regarded as sacred.

The talk makes the case that cynical people (as distinct from funny people) are not happy people, whereas “Yishrei Leiv Simcha” – those who are “upright-of-heart” enjoy the true blessings of happiness in life. This means (as per the Targum) that they have “Explaining Hearts” – they know how to see the bright and positive side of things; they know how to give G‑d and man the benefit of the doubt; they know how to be thankful each day for the gifts and blessings in their lives.

The speech goes on to give practical guidance on how we can become all those things – from adopting certain habits and mindsets, to establishing very different sorts of “Sanctuary Cities” and “Safe Spaces” than those we hear about in the news – i.e. holding Shabbat meals where the people around the table take turns reading lessons from the Torah portion; coming to Shul to be inspired and feel connected; attending classes to become more informed and enlightened Jews, and more joyful and grateful and human beings. We can create, and be a part of, a counter-environment to the culture of cynicism.

The sermon also addresses the question of why Chabad-folk hold the Rebbe in such high regard. One reason, among many, is that the Rebbe projected the ultimate of authenticity, sincerity, humility, piety, dignity, optimism and idealism – in other words, the very antithesis of cynicism. When you see that, you want to connect to it and make it a part of you.

As per the Rebbe’s teachings, we are inspired to see the better angels in human nature and the goodness and G‑dliness that is the true essence of the world – a world ready for redemption. The displays of human kindness, generosity, virtue, heroism and self-sacrifice in the aftermath of Hurricane Harvey are powerful examples that people are essentially good; America is essentially good, the world is essentially good.

The speech has many profound and inspiring stories, with several choices of opening jokes.

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ROSH HASHANAH 5779 (2018) – “EFSHAR L'TAKEN: CHANGING THE STORYLINE”

After some opening humor, this sermon makes the point that one of the things we often hear people out there saying these days is how “broken” things are. Government, congress, politics, immigration – broken. Religion, schools, shuls, communities, family-life, the dating-scene, etc., etc. – broken. “Everything is Broken.” This refrain is not only heard as it relates to the macro issues of world events, but also in the micro events of people’s lives.

The word “broken” suggests that things are hopelessly shattered beyond redemption and repair. But that is simply not the case. Framing things in such a light has a direct effect on our mindset and attitude, and ultimately, on our behavior.

Judaism rejects such fatalism. The Torah teaches us to never give up on a situation (how much more so, on a person.) Even when it seems there’s little we can do to improve or remedy a situation, we are “not free to walk away from it.” We must try to fix that which we can.

In the words of Reb Nachman, “If you believe that you’re capable of ruining things, believe that you’re capable of fixing them!” In other words, Efshar L’Taken: we can fix things and make them better – in our lives and in our world!

The speech proceeds to point out how in the Torah’s account of creation, we’re led to believe that all went smoothly and according to plan. Yet, when the sages give us the “inside story,” we’re told that it was actually a very messy process – with numerous glitches and setbacks along the way: The original light was too much light, the trees didn’t give forth edible branches as initially mandated, the angels staged a protest against the creation of man, etc.

Is the Written Torah whitewashing the story and putting a nice spin on things? No! It’s teaching us that even when things do not go according to our plans and expectations, that does not have to become THE STORY. When there’s so much joy, wonder and splendor to be celebrated, let that dominate the story, not the disappointments and unrealized dreams. When we wake up in the morning, do we say, “Good morning, G‑d!” or “Good G‑d, it’s morning!”?

The very lifeforce of the universe comes forth in a manner of (“Ratzah V’Shuv”) ebbs-and-flows. The heart pumps in-and-out. The line of a heart-monitor is constantly flashing up-and-down. If it’s a flatline, you’re dead. Life, by definition, is about movement; sometimes up, sometimes down – but, as Chassidus teaches us, every descent is for the purpose of a greater ascent.

In the words of a famous poet/singer, “There is a crack in everything – that’s how the light gets in!” There’s no perfection in this world. Even as Judaism encourages us to strive to emulate the character traits of G‑d; it does not expect us to be perfect like Him.

We can be inspired by so many incredible people who not only were not held down by their challenges and imperfections, but used them as catapults to achieve ever greater heights!

The driving question is: How do we frame the stories of our lives? And the bottom line is that we each have a role to play in the process of repairing the world. It begins by bringing new light into our own corner of it. The sermon gives various suggestions as to how to do exactly that in the Year 5779.

Moving and inspiring stories, profound illustrations and/or jokes are interwoven with each of the above points.

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ROSH HASHANAH 5780 (2019) – “AM YISROEL CHAI: PROUDER, STRONGER, DEEPER!”

This sermon begins with a series of jokes leading to the point that as long as there have been Jews, there have been two constants: Antisemitism and jokes about anti-Semitism.

In fact, we can trace the origins of this back to one of the main characters of Rosh Hashanah: Yitzchok Avinu, whose very name means “He will laugh.” This is all the more ironic considering the fact that Yitzchok’s personality does not seem synonymous with laughter at all! But then, we delve into the events of Yitzchok’s life, particularly the struggles he faced at the hands of the Plishtim who kept maliciously stopping up the wells he had dug and uncovered. Within that story we already see the dynamics and M.O. of antisemitism playing out. Moreover, we see our forefather’s playbook on how best to confront it and deal with it. Yitzchok doesn’t back down or give up. He keeps on digging! He remains “connected to his father” by reopening the very same wells his father, Avraham Avinu, had dug; even giving them the same names his father had given them.

This brings us to the very disturbing events we saw unfold over this past year – the rise in anti-Jewish rhetoric and violence around the world. From Israel to Europe, Pittsburgh to Poway, college campuses to certain members of congress, the scourge of anti-Semitism is showing itself more and more.

In dealing with this important topic, the sermon proceeds to make several very powerful points, each backed up by (choices of) inspiring, compelling and moving stories and illustrations. (You can, of course, elect to include as many, or as few, of these points in your address.)
Among those key points are:

All Jews share a very special and unshakable bond with one another. We are in this together! An attack on any one of us is an attack on us all!
In response to those who would allege that Jews and Israel have too much power or influence, the truth is that what we really need is more power and influence – not only for our sake but for the whole world’s sake! “Hashem oz l’amo yitain… Hashem yivoraich es amo va’shalom.” Peace and calm in the face of hate is not best achieved through Jewish weakness but through Jewish strength! For all their contributions in every arena of civilization, Jews have earned the right to act as first-class citizens.
Those who aim to hurt and persecute the Jewish People do so at their own peril and to their own detriment. Instead of making use of Yitzchok’s perfectly good wells, in their blind hatred, the Plishtim stopped them up. Instead of using the beautiful greenhouses of Gaza, Hamas burned them to the ground. Such is the absurdity and insanity of antisemitism.
With a strong and fortified Israel, the message to the world is loud and clear: “You are not going to mess with the Jewish people ever again!... The days of our marching to our death are over!”…
An example of a wrong response to antisemitism is the call put out for Jews in Germany to avoid wearing yarmulkes in public. Such “capitulation”, in the words Israel’s President, is a slippery slope. Numerous examples are cited to show that what is needed, now more than ever, is more Jewish pride, not shame or fear! Don’t show up less to shul and Jewish events; show up more!
Despite recent events, America is still very much a peaceful and friendly place for Jews. Pew research show that most Americans have warm feelings toward Jews – more so than any other religious group. Much of this was on display in the aftermath of the recent attacks.
The Rebbe’s approach to antisemitism: Rather than engage with the darkness, focus on saturating the world light!... Respond to the hate with increased acts of love and kindness… Introduce global awareness of Noachide Laws and presence of a Supreme Being – “Eye that Sees / Ear that Hears” – especially to schoolchildren at the start of their day; an awareness of the infinite value of every human life… Let’s not make Judaism all about fighting anti-Semitism but rather about “Yiddishkeit” – increased observance of Torah and Mitzvos.
All safety and security measures must be taken and vigilantly at that. Locks, guards, alarms, cameras, etc. This is what G‑d expects of us. We don’t rely on miracles. At the same time, “Im Hashem lo yishmor bayis…” We need G‑d’s blessings in all that we DO.
For all the attacks, Chabad has, and will only continue, to double and redouble its efforts to strengthen Jewish life and the growth of our communities.
For all the pain and sorrow of the Holocaust, we are back – prouder, stronger and larger than ever! We are resilient. We are unbreakable. We are eternal. We are Am Yisroel!… Yitzchok means laughter. “Those who sow in tears ultimately get to reap with joy!”

The blast of the Shofar Gadol will be that of the collective cry of all suffered at the hands of our tormentors throughout the exiles. The cries that shall be transformed into laughter.

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ROSH HASHANAH 5781 (2020) – “CLARITY IN TIMES OF UNCERTAINTY”

After some touches of humor, this sermon makes the point that Rosh Hashanah actually came very early this year. For if Rosh Hashanah is a time to hit the proverbial “pause button” and reflect upon our standing and priorities in life, in a sense, many of us have already been doing that ever since the Coronavirus came upon our shores. That being the case, what are these days all about?

For one thing, the Rebbe taught us that time is not like a train of cars hitched to one another, with one year being dragged along by the one before it. Each year arrives fresh with new energy and new blessings. Hayom Haras Olam – the entirety of creation is renewed. We’re certainly ready for new blessings and a new reality – for something altogether different in 5781. The best way to reap the full benefit of those blessings is by putting things into proper context and perspective, developing the right mindset.

The sermon goes on to acknowledge the unprecedented nature of what the world has been going through. It recounts the fear, trauma and struggles of the pandemic, especially in those early months; how within a matter of weeks, the three essentials we rely on to live physically stable lives – our health, prosperity and freedom – were under attack, reminding us of how nothing can be taken for granted.

After outlining the various struggles and challenges of Covid-19, the sermon makes the point that what many perhaps find most upsetting and disconcerting of all is the general state of uncertainty – of not knowing what will be. After all, in the 21st Century, we’ve all grown to accustomed to knowing – everything. We can’t make any plans or move forward because we just don’t know.

In addressing this issue, the point is made that it’s not our sense of certainty that has been upset by the pandemic, only our illusion of certainty. The truth is that whether in times of pandemic or paradise, we never truly know what tomorrow will bring. We are always living in a cone of uncertainty. We are in a perpetual state of dependence on the Almighty’s providence and grace. The pandemic may have just brought that reality to the fore in a starker and more striking way.

In fact, within what we’ve been going through, there are myriads of inspiring and uplifting learning and growing opportunities. Among the themes the sermon then proceeds to touch upon in a powerful way are: Making the most of momentous events in history when we see them unfolding before our eyes; envisioning a different reality and thereby setting the stage for something better; developing positive “counter-facts” to every seemingly negative situation; and adopting an attitude of gratitude. Touching, heartwarming and compelling stories and illustrations are provided for each.

The sermon calls upon us to appreciate that we will be looking back and talking about this period of time for the rest of our lives. Our children will someday be telling their grandchildren all about it. How we write this chapter – the stories we and they will tell – all depends on what we do now. We will always remember how we reacted to these events – whether they made us better or bitter, selfless or selfish.

Fortunately, we have a treasure trove of wisdom to guide us in how to best write our stories. “The world stands on three pillars: Torah, Avodah, U’Gemilus Chasodim.” When the world around us is teetering and tottering, we have the ability to stabilize it by working on these three spiritual connections – these three legs – to keep ourselves on a firm footing. The sermon goes on to make a strong case for each of the three, culminating in a series of heartwarming, soul-stirring and emotional stories about incredible acts of kindness – Covid-related and otherwise.

Finally, the sermon suggests that perhaps everything the world has been going through is not so much the pressing of a "pause button", as much as a "reset button". Judaism’s response is always one of hope. That’s because we are assured that all roads, however rough, lead to the Complete Redemption through Moshiach. This optimism is what has enabled us to weather all the crises of our long and challenging history. The challenge is for us to set aside our skepticism, pessimism and cynicism, relocating the purity of faith that resides in each of our souls, and visualizing that very different reality.

A sweet and poignant concluding story drives this point home in a deeply affecting way.

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ROSH HASHANAH 5782 (2021) – “OUR PERFECTLY IMPERFECT LIVES”

After some touches of humor, this sermon focuses on a popular expression we’re hearing quite a bit lately, “Don’t let the perfect be the enemy of the good.” This statement is addressed to those who strive for perfection to the point that if they can’t do something absolutely perfectly, they’d sooner do nothing at all to better their situations. They won’t embark on any project or endeavor if they don’t think they can finish it. As a result, nothing gets done! The perfect becomes the enemy of the good.

Of course, the folly of this approach is addressed by our sages: “Lo olecha hamlacha ligmor...” The fact that you may not be able to do something perfectly or “finish it” with resounding success does not free you from trying or from starting. This world, by its very nature, is imperfect. “Hashomayim shomayim la-Hashem, v’ha-aretz nosan livnei adam.” Only G‑d in heaven can be perfect. This world, however, was given to human beings who are not, and cannot be, perfect.

The sermon goes on to colorfully and humorously portray how the expectation of perfection in others is not only unfair to them, but also to ourselves. A fascinating encounter between the Rebbe and a young man struggling to find a shidduch drives the point home powerfully. “Ah mensch is nisht ah computer,” the Rebbe told him. There are also humorous illustrations of how these days, we can get near “perfection” in the cars we drive, the cell phones we use, and the coffee we order at Starbucks. The problem is that we then carry over that expectation to our spouses, our friends and our children.

From there, the sermon shares an intriguing Medrash about two people who visit the study-hall and want in on the action. When told what it takes to get there, one guy (the tipesh) turns around and leaves, while the other (the pike-ach) starts with one chapter a day until he masters the broad scope of Torah. You have to start somewhere and once you start, there’s no telling how far you can go! A great story of a police officer pulling a Jew over a day after the Siyum Ha-Shas is absolutely inspiring. “You don’t have to be great to start – but you have to start in order to be great.”

The sermon then turns to how “handcuffs of complacency” – the fear of the unknown – can leave people stuck in mediocre, even hazardous, situations because they’re not sure of what will happen if they make a move. Just a bit of boldness, however, can be life-changing. Two powerful stories from the Holocaust – including one involving the talmidim of the Lubavitcher Yeshiva in Vilna who, as per the Friediker Rebbe, took the Amshinover Rebbe’s advice to take the life-saving visas that brought them to Japan and then Shanghai – drives this point home in an emotionally compelling way.

Then there are the “Handcuffs of the fear of failure”. Nobody likes the taste of failure, but the fact is that all those who have accomplished great things have had to face failure before they could rise to greatness. “Sheva yipol Tzadik v’kom”.

From Thomas Edison who failed 1,000 times before inventing the incandescent light bulb (“I didn’t fail 1,000 times. The light bulb was an invention with 1,000 steps”) to Abraham Lincoln to Michael Jordan, we need to tell ourselves and our children that there are defeats, disappointments and failings in this imperfect life, but the trick is to get bounce back and hit it again, and again!

Dovid Hamelech bought the land of the Temple mount, even though he knew he would not be the one to build the Bais Hamikdosh. He started even though he knew he would not live to finish it. Yosef resisted Potiphar’s wife’s advances by being strong enough to just get through that day, and the same on the following day – strong enough for just that day.

This is the approach to take in our Yiddishkeit. We don’t have to be perfect, but we need to do something. We need to start. Pick a mitzvah. Pick a class. Pick a daily or weekly lesson on Chabad.org You’d be amazed at where you’d find yourself this time next year!

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Rosh Hashanah 5783 (2022) – “What Now?... It’s Up to You!”

After some options of opening humor and jokes, the sermon makes the point that although we declare throughout our prayers, “Today is the birthday of the world”, we know that Rosh Hashanah is actually the anniversary of the sixth day of creation – the birthday of man. For it is only through man that G‑d’s purpose for creating the world is realized. What is it that man possesses that puts us in a quantumly different category than all other beings?

The question is addressed through a fascinating story with an incredible twist of a surprise ending, wherein a world-renowned psychiatrist and neuroscientist who specializes in reading brain scans experiences a revelation that turns his whole world upside down, changes the way he looks at life, and how he proceeds to live it thereafter.

His discovery leads him to a conclusion about “Free Will” that is very much in synch with what the Talmud and the Rambam taught hundreds and thousands of years ago; that although there is much about our lives that is preset and predetermined, we nonetheless control the quality and character of our lives. Ultimately, we are the drivers of our own destiny. “Hakol bidei shomayim chutz mi-yiras shomayim.” What is not decreed or controlled by anyone but ourselves are our moral and spiritual choices (and actions), and, at the end of the day, that is everything!

Unlike angels, we have physical bodies with physical needs, drives and desires. Unlike animals, we have spiritual souls that can exercise self-control, transcend the physical and reach for the heavens. This is what it means that man was created in G‑d’s image.

It is because we have free will that our lives have meaning. It is because we have free will that each and every one of us – no matter at what age or stage of life – has the ability to change; to make our lives exponentially better! This is what comes to the fore on Rosh Hashanah – celebrated necessarily on the birthday of man.

Through a powerful story about a woman who discovers a horrible secret about who her grandfather was and how she decides to deal with it, the sermon makes the point that everyone has baggage (their own “peckel”) in life. We all have issues of some kind – be it past traumas or current challenges. But in each situation, as human beings, we always have choices as to how we respond and deal with them. No two life stories are identical; we each have our own unique “choice points.”

The sermon offers an astounding story of a Polish doctor who hid an entire family of 13 Jews during the Holocaust. Years later, at a reunion of some 300 children and descendants, one grandson reflects on what brought her to do it. It drives home this idea of “choice points” in a very profound way.

The bottom line is that regardless of your nature, genetics, past experiences or current circumstances, you are not a victim! There are always choice points. As long as you bear in mind the difference between what is under your control and what is not, you will be amazed by the incredible exhilarating and rewarding changes you can make in your life. When you choose the high road, you transform yourself from the victim to the victor! Various examples of this are provided.

A beautiful story of a teenage girl’s letter to the Rebbe illustrates how with one word, the Rebbe was able to totally reframe the young lady’s situation and shift the course of her life. The sermon touches on the concept of “ishapcha” – pushing back against negative, not by crushing or suppressing it, but by harnessing its power and transforming it into a positive. This is done by making bold choices.

The sermon speaks of how the Torah is the birthright, heritage and legacy of every single Jew – bar none. There are no “types” of Jews. Rabbi Manis Friedman’s experience when counseling a young couple drives this point home in striking fashion. Every Jew has the ability to grow in their Yiddishkeit – to come closer, to change.

The sermon offers the presenter an opportunity to express his deep admiration for the people of his community who have made changes in their lives. Perhaps small and incremental changes, but changes, nonetheless. “As much as you may have learned from me, I think I’ve learned far more from you.” This is the height of what “Teshuvah” is all about. The height of what Rosh Hashanah is all about; of what being Jewish is all about.

The point is driven home further with a story of a young Israeli backpacker lost in China, and how a Hebrew song from his childhood helps him find his way back home in more ways than one. The lesson, like the lyrics of the song being, “What’s in the past is past; the main thing is to forge a new beginning.” You can almost hear it within the blasts of the Shofar.

The concluding mind-blowing story about the providential meeting of two young men – one being a perfect match for the other in need of a kidney transplant – is not likely to leave a dry eye in the house.

Regardless of one’s previous choices, G‑d constantly provides us with opportunities to redeem ourselves; to make very different choices as we forge a new way forward.... What Now? It’s Up to Us!

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in synch with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5784 (2023) – “AI: Artificial Intelligence vs. Authentic Inspiration”

Using some opening humor as a springboard, the sermon dives into an issue that has been exploding on the world scene this year: the emergence of “A.I.” (Artificial Intelligence) as a powerful new technology sure to impact our lives in many different ways – now and into the future.

From ChatGPT to AI-powered machines capable of performing a wide variety of tasks more efficiently and cost-effectively than their human counterparts, the technology is giving rise to all sorts of fears and concerns. Some are even worried that the frightening scenarios portrayed in science fiction books and movies (with the robots displacing and overtaking human beings) might be approaching reality.

After providing several intriguing examples and illustrations of the AI/Chatbot phenomenon (from which the subscriber can choose), the sermon proceeds to offer a series of insightful, reassuring, and ultimately, uplifting and inspiring perspectives on the issue.

A folk tale relating how people in a shtetl reacted to the invention of the locomotive in the 1800’s, provides an interesting and amusing historical perspective.

Ever since G‑d created man on the first Rosh Hashanah 5784 years ago, the world has constantly been undergoing changes and advancements – in some eras more dramatically than in others. On the whole, however, these changes have been to the betterment of the human condition.

Indeed, Hashem’s mandate to Adam was “l’avada u’lishamra” – to develop and protect His beautiful world – which is what man has been doing ever since, in rather remarkable fashion!

The sermon proceeds to share a story about the Rebbe’s conversation with a little girl back in the 1950’s about the good vs. evil of atomic energy. It gets into the Rebbe’s consistent philosophy that everything in G‑d’s world (provided it is permissible according to Torah) is neither inherently good nor bad. Almost anything can be elevated for a Divine purpose – if it is properly channeled.

Several examples of this phenomenon are cited, including a beautiful story about how the most popular YouTuber in the world joined up with a Jewish doctor to cure 1,000 poor people of their blindness.

The sermon then proceeds to apply this principle to AI, providing examples of how the technology is already serving as an incredible vehicle for good, including cures for the most devastating of diseases. Of course, the right steps have to be taken to implement safeguards to help ensure the technology is kept in check and diverted from nefarious and destructive usages – efforts we see underway as well.

The point is made that the world has continued to exist through 80 years of nuclear weaponry because – notwithstanding the trust G‑d placed in man as the stewards of His Garden – Hashem always has, still does, and always will run this world! He continues to intervene as necessary to save man from himself.

Invoking a story from the Medrash and (lehavdil) an amazing quote from ChatGPT itself, the sermon goes on to make the point that no matter how smart, fast, charming or eloquent AI may become, it cannot, nor will it ever, replace what human beings bring to the table – spiritually, emotionally, and socially. What sets us apart from any other being – in heaven or on earth – is not our abilities, but our essence, our choosing souls. AI can never replace you as a parent, a child, a spouse, or a friend.

This is something we must keep in mind by remaining anchored to the truths of life. Unfortunately, incessant consumption of media and technology can create distance from that sense of reality – especially for young people – placing them in an artificial world of fantasy and illusions. This is why it is now more important than ever that we free ourselves from our devices now and again – to connect with G‑d, our families, and ourselves in a deeper way.

The sermon shares a story about a conversation between an observant Jew and the editor of a popular technology publication, in which the Jew explains the concept of Shabbos. The editor is blown away, recognizing within it the greatest blessing for someone living in the 21st Century.

From there, the sermon illustrates how the observance of Shabbos – like so much of Judaism – provides the perfect antidote and countermeasure to so many of the emotional and social challenges of our lives.

Several beautiful stories are offered along the way, including one that testifies to the fact that no matter what the world may look like decades from now, the Shabbos of the Jewish People will always be a lifeline to a world of normalcy and stability. Another story provides an amusing, but edifying, showdown between a famous Shabbos-observant lawyer and his rap artist client. A final story in this section brings us along for a Holocaust survivor’s very emotional rediscovery of Shabbos on the streets of Bnei Brak.

Finally, the sermon comes to the most important perspective of all regarding AI and the incredible speed and immediacy with which it operates – speeds that will only get faster and faster. It’s clearly leading to a crescendo, but not of an apocalyptic nature as the doomsayers suggest; rather, a crescendo of wisdom, knowledge, peace, prosperity, unity and harmony. This point is driven home in a very practical and sensical way, concluding with a poignant story about Reb Chaim Sanzer promising that, despite our limping and hobbling along, we are well on our way to Eretz Yisroel – to Geulah.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in synch with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5785 (2024) – “The Eternal Nation Will Prevail!”

After some opening joke options, the sermon introduces Rosh Hashanah as the anniversary of Hashem’s having blown a “breath of life” into the first human being, infusing him with a spark of the divine (a soul), through which man has the ability to rise above his physical challenges and limitations by accessing the transcendent and miraculous powers he possesses within.

Rosh Hashanah is also called “Yom Ha-Zikaron” – the day when G‑d “remembers” us, when we “remember G‑d”, and perhaps most of all, when “we remember ourselves.”

Rosh Hashanah brings with it new spiritual energy. It is time for “a New Beginning” – in each of our lives, for the Jewish People, and for all of humanity.

The sermon then dives into the events of October 7 and its lingering aftermaths. After spelling out the continuing crisis, it raises the question of how we can possibly feel hopeful at a time like this?

The answers come, in large measure, from the Israelis themselves and from the lessons of Jewish history. We are a people of “vision”. Contrary to the rest of the world, for us, “Believing – is Seeing!” Anachnu maaminim bnei maaminim… We’ve been down this road before. We will get through this – just as we’ve gotten through all of our hardships – and we will come out stronger on the other side!

The sermon shares an entertaining story about the Chabad Shluchim on campus in Ithaca, NY, and their interesting Purim encounter with a group of protestors staging a “die in” at the center of campus. It then proceeds to highlight the moral lunacy and idiocy of the pro-Hamas demonstrations.

The sermon recounts some of the atrocities committed by Hamas, begging the question as to how any decent human being (“with even a semi-functional moral compass”) is not morally outraged by such circumstances!? It makes the point that this is not a war between two countries, two lands or two opposing political points of view, but between good and evil, humanity and barbarity!

While Israel may always be the first target, it is never the last. If these terrorists are not dealt a crushing defeat now, the western world must know that Hamas’s latest methods and tactics will be “coming soon to a theater near them.”

Now more than ever, the world needs the Jewish insistence on the sanctity of life. We must not allow ourselves to be defined by those who hate us but by being a blessing to the world. We must know that we are not alone. We have friends and allies. We have each other. And most of all, we have G‑d at our side – at all times – protecting us and guiding our destiny.

The sermon shares a lovely story about a boy alone on a train and how his fears and anxieties are allayed by a special passenger in the last car.

No matter what may be going on in the world or in our lives, we don’t despair – we hold on to our faith. At the same time, the Jewish concept of faith and hope is that G‑d has given us the means to save ourselves. It is incumbent upon us not just to believe that things will get better, but to do our part to make it so!

The sermon shares the story of the Rebbe telling Rav Yisroel Meir Lau that a Jew does not ask “Vos vet zain?” but “Vos gait men tohn?”… Less dread and despair – more faith and action.

The sermon calls upon the congregation not to underestimate the difference each of us can make to illuminate the darkness of these days with lights of hope, optimism and strength for Israel and Am Yisrael. Several practical examples are offered.

The sermon makes the case that considering what’s been going on in this country, we are very much joined in this war, in our own way. We must take a lesson from the reservists who showed up to serve in the IDF after October 7 at a rate of 150%! Likewise, here in the diaspora, we must give it 150%!

The sermon provides powerful examples of expressions of Jewish pride and identity that are called for at this time, including one illustrated by a story of a Chabad rabbi’s response to a reporter at a press conference following the murder of Max Kessler, hy’d, in Westlake, California. The point being that this is not a time to for Jews to back down, but to step up (Don’t “Jew Down” – “Jew Up!”)

A story is shared about a religious soldier in Gaza who was pulled from his post by his secular commander and told to go off to the side and pray for his buddies instead. What took place during that time and why the commander gave the soldier that order reveal a great deal about the nature and essence of the Jew.

The point is punctuated by the Talmud’s comparison of the Jewish People to the olive. Just as the best feature of the olive (its oil) flows forth when it is squeezed, so it is with the essence of the Jew. The more you squeeze us, the brighter we shine. Other actions by IDF soldiers are cited as examples.

The final story of the sermon is a dramatic recollection by a veteran IDF intelligence officer of how he came to occupy the position he holds. It offers a powerful perspective on how every great accomplishment in Jewish history did not come about because its heroes thought they were “able” to meet the challenge at hand, but because they were “willing” to rise to the moment.

This is story of the Jewish People. The story of Israel. The story of each of our lives.

The sermon concludes with a prayer and meditation for the blowing of the Shofar.

Both a “full-length” and “edited” version will be provided, though subscribers are encouraged to read the full-length version first to determine if the suggested edits in the edited version are in synch with their own material preferences. Items highlighted in colors represent possible cuts.

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Rosh Hashanah 5786 (2025) – We Are a Miracle!

After some opening touches of humor, the sermon introduces Rosh Hashanah 5786 and the recognition that we are living in historic times. It shares a story about a Jewish cadet at West Point who wondered why Israel’s wars seemed to have been conspicuously left out of the courses analyzing military conflicts around the world. The stunning answer he receives from his superior is that at West Point, they study strategy and tactics – not miracles.

This provides the lead-in to the sermon’s central theme – that it is hard to talk about Israel these days without invoking that word: “miracles.” Indeed, what is the very existence of Israel and the Jewish People – if not a miracle?... But then again, what is a miracle?

The sermon proceeds to analyze the episode of the meraglim, and how the ten spies could possibly say “chazak hu mimenu” after all the open wonders they had witnessed. It shares the Rebbe’s insight that until that point, their perception of miracles was Hashem suspending His own laws of nature. They knew, however, that once they entered Eretz Yisrael, Hashem would expect them to fight, to work, to plow, plant, and harvest by natural means. On that basis, the spies declared, “We cannot win.”

But had they asked Moshe Rabbeinu, he would have explained that the very laws of nature are themselves G‑d’s miracles in disguise. All the predictable patterns of the world are merely curtains, behind which Hashem is pulling every lever. Whether Hashem chooses to suspend nature or to work within it, it is all Him!

Although spectacular miracles continued under Yehoshua, eventually we had to become a nation that would engage with the world on its own terms. Miracles would always be part of our story – but we would have to create the vessels through which they flow.

The sermon recalls the Rebbe’s powerful talk of 1991, in which he highlighted two world events of that time – the sudden collapse of Soviet communism and the Gulf War. Both were undeniably miraculous, “and yet,” said the Rebbe, “people still ask: ‘Where are the miracles today?’” The answer: they are all around us. We need only open our eyes.

The sermon then brings this forward to our own times – post October 7. It highlights the turning point in the spring of 2024, when Israel began assuming a new offensive posture – striking directly at the “head of the snake” with the bombing of the Iranian embassy in Syria, and systematically eliminating the most notorious terrorist leaders. It recalls the mind-boggling pager explosions that incapacitated thousands of Hezbollah operatives. It describes the Iranian missile barrages of 2024, in which not a single Jew was killed, and Israel’s response, in which it destroyed much of the IRGC’s radar and defense systems while already over the skies of Iran.

And on June 13, 2025, came Operation Rising Lion. The sermon sums up the extraordinary events of that “transformational” campaign: Mossad operating from within Iran, Israeli pilots flying over 1,000 miles to strike nuclear facilities and military targets, refueling midair over hostile skies, eliminating nuclear scientists and commanders – and not a single aircraft or pilot lost. A strategist later explained that with so many moving parts, something always goes wrong – yet in this case, everything worked to perfection.

It was not one miracle, or two, or a hundred – but an entire chain of miracles, one triggering the next. Intelligence had forecast hundreds to thousands of casualties; in the end, Israel mourned 29 precious souls. Every life is a precious world, yet the scale of devastation predicted did not occur. Over and over, missiles landed inches away from catastrophe.

In an optional aside, the sermon provides the precursor to Rising Lion with Menachem Begin’s order for the bombing of Iraq’s nuclear reactor in 1981 — the powerful things he said to the Knesset before the attack, and to a gathering of Holocaust survivors right after the attack.

The sermon pays tribute to our “Modern Day Maccabees” – the members of TZAHAL. It marvels at the self-sacrifice of Mossad agents who have been living in Iran for years. It then shares what happened when the regime in Tehran formed a counterintelligence unit tasked with identifying Israeli agents operating in Iran. The ironic twist defies plausibility – unless one understands that G‑d is leading the way!

The verse of Vayehi Binsoa is invoked – Moshe’s call for the Ark to lead and disperse Hashem’s enemies, with Rashi’s comment that anyone who hates the Jewish People hates the Creator of the Universe. Iran started up with the wrong enemy!

When the “Ark” (i.e. the Torah) leads us – when we are proud and devoted Jews – Hashem promises to help us defeat our enemies…. When the cabinet meeting launching Rising Lion opens with prayer and closes with Tehillim, the Ark is leading… When the Prime Minister prays at the Kotel before giving the order, the Ark is leading.

The sermon shares Netanyahu’s declaration to the world press as to why he wore a Tallis at the Kotel before the launch of the historic operation, and again after the U.S. finished the job. He concluded that press conference by stating that, beyond the courage of Israel’s fighters and citizens, and support from allies, there was the unquestionable “Siyata d’Shmaya”.

For all the theories behind how and why Israel suddenly assumed this new offensive posture, perhaps the most compelling of all is the renewed realization that when we believe in ourselves and that G‑d is with us, we not only merit miracles – we become a miracle!

The sermon shares a fascinating letter written by a Muslim Imam, in which he describes the Jewish People as “The Miracle People” – and explains why. The question is, do we properly recognize and appreciate it ourselves?

It then goes into a beautiful story about a Rav in Jerusalem telling his students the inspiring story behind the bent and damaged candlestick on his mantlepiece.

After the Six-Day War, virtually everyone in Israel (including, famously, Moshe Dayan) recognized it as a Divine miracle. The question is, what happened in the months and years thereafter?

The challenge – after being the beneficiary of a miracle – is to maintain that sense of gratitude and wonder; to never lose sight of the lessons that come with the gift. Miracles are like a spring-fed well – the more often you draw water, the more vigorously the spring flows to replenish it. The more we respond with faith and gratitude to G‑d’s miracles, the more He sends our way!

None of this is to suggest that the period of crisis is behind us. The sermon proceeds to explain why we still clearly need many more – even greater and more powerful – miracles.

On the collective level, we, as a people, are hoping and dreaming of a better tomorrow. On the personal level, many are facing tall challenges. We must fortify ourselves with the faith that miracles can and do happen; that the seemingly impossible can become possible.

The sermon tells an emotional story about a woman who lost everything during the Holocaust, only to be hit by another devastating blow. Just when it seemed that she wouldn’t be able to withstand what came next, a Rav stepped in and made her a promise. The ending of the story hits a powerful high note.

Beyond such dramatic stories and events, it’s important to recognize the hidden miracles in our day-to-day lives – from waking up refreshed in the morning to flying 37,000 feet above an ocean at 700 miles an hour. It can be explained scientifically, but that doesn’t make it any less miraculous.

How many times are we able to look at major developments in our lives and realize that if this or that would not have occurred exactly when, where, how, and with whom it did – none of the wonderful things that followed as a result would have taken place? Most of the time, we just write it off to “chance”. But a deeper, more honest, perspective tells us that “coincidences are but miracles in which G‑d chooses to remain anonymous.”

The sermon shares the captivating story of an October 7 hero who, thinking it was his final moments, said Shema and then proceeded to speak to G‑d in the most beautiful and eloquent way – no bitterness, only gratitude. Miraculously, he survived. He lost close friends, almost lost his life, but he never lost his gratitude.

The story should inspire us all to express gratitude in our lives – in our words and in our actions; to live an elevated and inspired existence, as afforded by the study of Torah and performance of Mitzvot. Examples are provided. These actions not only open our eyes to the miracles present in our lives but also create the channels through which new miracles can flow.

The sermon concludes with a powerful story of what a Hatzalah member in Israel witnessed firsthand at the scene of a terrible accident – how the prayers, pleas and cries of a 10 year-old boy tore open the heavens and saved his mother’s life.

This segues into how there are situations wherein even if something is destined from above to go a certain way, G‑d Himself cannot withstand the cries of His children coming from the deepest place – and He reverses it! This is the power we now hold as we are about to hear the sounds of the Shofar…

The sermon concludes with a powerful prayer and meditation setting the tone for Tekias Shofar.

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