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Rosh Hashanah 5787 (2026) — “Now More Than Ever: IN G-D WE TRUST”
NOTE TO SUBSCRIBERS OUTSIDE THE UNITED STATES: Because a portion of this sermon focuses specifically on America and its founding principles, subscribers will also receive a special “Outside the United States Version,” in addition to the standard Full Length and Edited versions. The Outside the U.S. Version omits the America-specific material, provides a seamless bridge to the sections that follow, and includes some additional material and stories later in the sermon.
After some opening humor, the sermon introduces one of the central themes of Rosh Hashanah: “Tamlichuni Aleichem — Make Me King over you.” On these sacred days, we once again “coronate” G‑d as King — not only over the Jewish People, but over the entire world. This leads to the unique mission of the Jewish People to help bring an awareness of G‑d to all of humanity — a mission that seems all the more urgent and daunting considering the current state of the world.
The sermon explores the fascinating phenomenon of “sixth senses” — and the Torah’s teaching that the neshama can sometimes perceive realities that the conscious mind has not yet grasped. Is that why so many of us seem to sense that something is happening in the world?... Something is shifting… The ground beneath our feet seems to be moving… The question is: Where is it all heading?
From there, the sermon surveys some of the alarming realities confronting us: the threat from Iran; the war in Ukraine; political and social upheaval; the rise of radical ideologies; and, of course, the explosion of antisemitism around the world. Whether coming from the extreme right or left, we know all too well the dangers of allowing lies and libels against the Jewish People to take root.
With America celebrating its 250th anniversary, the sermon then explores the extraordinary relationship the Jewish People have enjoyed with the United States since its founding — including John Adams’ remarkable words about the contribution of the Jews to civilization; the profound influence of the Torah upon America’s founding principles; the role Jews played in the American Revolution; an inspiring encounter between General George Washington and a Jewish soldier one Chanukah at Valley Forge; and Washington’s historic letter to the Jewish community of Newport, Rhode Island.
It also highlights the extraordinary contribution Jews have made to American society and the remarkable World War II story of Master Sergeant Roddie Edmonds, whose heroic stand on behalf of Jewish American POWs earned him a posthumous U.S. Medal of Honor – presented to his son by President Trump earlier this year.
But if the bond between America and the Jewish People runs so deep — and if so many of America’s founding values have their roots in the Torah — what happened?... How did we get to this point?
The sermon turns to the Lubavitcher Rebbe’s teachings about America as a “nation of kindness,” the faith in G‑d that underlay its founding ideals, and his repeated warnings about what happens when a society severs its values from their Divine source. Freedom without responsibility and accountability cannot endure. When G‑d is removed from the equation, a moral and spiritual vacuum is created — and that vacuum has to be filled by something – which, more often than not, is anything but good.
The sermon brings us aboard the storm-tossed ship of Yonah, where the captain discovers the prophet sleeping below deck and cries out: “Mah lecha nirdam?! — How can you sleep?!”… That same question is being asked of us. With Israel under assault and much of the world losing its bearings, this is not a time to be “snoozing below deck.” It is time to wake up, adjust the sails, and help steady the ship.
How? Certainly by supporting Israel, confronting antisemitism, and standing up against hatred. But our deeper responsibility begins with strengthening our own faith and trust in G‑d. The sermon explores the Jewish People’s historic mission to serve as a “light unto the nations,” and the Seven Noahide Laws as the basic moral architecture of a civilized society. Yet we fulfill that mission not by standing on soapboxes and preaching, but by first living our own faith with conviction.
A deeply moving story emerging from the Chanukah massacre at Bondi Beach — involving a Chabad family, their frightened children, a large menorah, and the unexpected reaction of a non-Jewish neighbor — powerfully illustrates how Jewish faith and pride can inspire those around us.
Faith is not a noun — it’s a verb. The sermon develops the meaning of emunah as something that must animate us and become visible in the way we live and carry ourselves. G‑d must become a real presence in our lives. This theme is poignantly illustrated through the extraordinary faith developed by former hostage Omer Shemtov during his long months of captivity in a dark underground tunnel.
The sermon goes on to invoke Menachem Begin’s famous declaration, “I am not a Jew with trembling knees,” and the powerful words of Avinu Malkeinu: “Ein lanu Melech ela Atah — We have no King but You.” While Israel must do everything within natural means to protect itself, we must never lose sight of where our ultimate help and protection come from.
That faith is already embedded within the Jewish soul: “Anachnu maaminim, bnei maaminim — we are believers, the children of believers.” Some Jewish souls may be lightly napping; others may be in deep hibernation. But the connection is always there, waiting to be awakened through Torah, mitzvot, prayer, Jewish community, and a proud embrace of our identity.
Particular emphasis is placed on fortifying the next generation against the voices of hatred surrounding them — teaching our children the story of our people and instilling within them the courage, resolve, and faith of a nation that refuses to die. A remarkable article by a non-Jewish Canadian educator, titled “If I Were Jewish,” provides a powerful perspective on Jewish survival, destiny, and pride.
The sermon then returns to the question posed near the beginning: Where is all of this heading? For all the darkness surrounding us, there are extraordinary signs of Jewish awakening around the world. Perhaps the upheavals we are witnessing are not signs of a world coming apart, but the birth pangs of a world moving toward something greater.
Judaism teaches that history is not a merry-go-round going endlessly in circles. It is a journey: Creation… Revelation… Redemption. Every generation moves that journey forward, with every mitzvah, act of kindness, prayer, and choice of faith over fear bringing the world another step closer to its ultimate destiny. A fascinating teaching from the Yalkut Shimoni describes the turmoil that will precede Moshiach’s arrival — and G‑d’s reassurance to His frightened children: “Do not be afraid… Everything that I am doing, I am doing for you!... The time of your redemption has arrived!”
The sermon ultimately builds toward the extraordinary Holocaust-era story behind the famous Modzitzer “Ani Ma’amin” — and the declaration that the melody with which Jews went to the gas chambers would one day be the melody with which they march to greet Moshiach.
With the first day of Rosh Hashanah falling on Shabbat this year and the shofar not being sounded today, Ani Ma’amin becomes the sermon’s “virtual shofar” — leading into a heartfelt prayer for the Jewish People, the world, and the coming of the complete Redemption, before inviting the congregation to join together in song.
While “Full-Length” and “Edited” versions of the sermon will be provided, subscribers are strongly encouraged to read the Full-Length version first to determine if the suggested edits in the Edited version are in sync with their own preferences. Items highlighted in colors represent further possible cuts.
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Yom Kippur/Kol Nidrei 5787 — "Gracious Hearts - Spacious Lives"
The sermon begins with the story from Sefer Melachim (Vayera’s Haftorah) of the desperate widow who comes to Elisha Ha-Navi for help. All she has is a small jug of oil. Elisha instructs her to gather as many empty vessels as she can find — “Keilim reikim al tam’iti — Do not skimp on the empty vessels!” Miraculously, the oil continues to flow until there are no vessels left to receive it.
The message becomes a powerful metaphor for Kol Nidrei night: G‑d can provide the blessings — but we have to provide the vessels with which to receive them.
And if we’re asking for blessings already, why think small? In keeping with the Rebbe’s perspective and approach, we want Brochos B’harchava — abundant blessings, expansive blessings, blessings without boundaries or limitations!
But how do we create those vessels?
The sermon introduces the familiar concept of an “Abundance Mindset” — the opposite of a “Scarcity Mindset.” Abundance recognizes that life is not a fixed pie — and that someone else’s success, happiness or blessing does not diminish our own. Rooted in the concept of harchava, it allows us to live with greater gratitude, security and generosity. Scarcity, by contrast, says: “If you get more, there’s less for me.”
A beautiful story told by Rabbi Jonathan Sacks about an extraordinarily generous woman illustrates what it means to have a heart so big that it changes the lives of the people around us. This leads to Shlomo HaMelech’s words, “Matan adam yarchiv lo” — generosity creates harchava. An open hand doesn’t merely expand somebody else’s world; it expands our own.
But abundance isn’t only about money. It is also about generosity of spirit — developing an ayin tovah, a “good eye.” It means noticing the goodness and beauty around us… seeing the virtues rather than only the faults in other people… giving them the benefit of the doubt… and bringing greater grace, compassion and spaciousness into our closest relationships.
A rather comical (but true) story is shared about a rabbi in Bnei Brak who walks into the wrong wedding — and puts 500 shekels into the gift box before realizing his mistake. The chain of events it triggers is quite amazing, ultimately demonstrating the good that can result when people stop keeping score, let go of old grievances, and make room for reconciliation.
From there, the sermon turns to one of Yom Kippur’s important themes: forgiveness. Through a moving encounter between the Rebbe and the chosid Berel Gurevitch, who had spent years imprisoned by the Soviets, we discover that forgiveness is not about excusing the wrong someone committed against us. It is about refusing to remain imprisoned by it. As Rabbi Jonathan Sacks put it: “Forgiveness liberates the soul.”
The remarkable World War I story of a young Meir Chodosh then raises another question: Do we allow other people’s behavior to determine the kind of person we become? His answer would help shape the direction not only of his own life, but the lives of the many young men who would one day become his talmidim.
Ultimately, an ayin tovah means noticing people — making them feel seen, heard and appreciated. Two stories — one involving a man’s precious weekly encounter with the Rebbe, and another involving a telephone call to the owners of a tiny kosher café — demonstrate how seemingly small and simple gestures can mean the world to someone else.
The sermon then introduces 102-year-old Holocaust survivor Pearl Hinda Nagel, whose remarkable prescription for a long and meaningful life encapsulates the sermon’s central message: a gracious heart creates a spacious life.
The sermon also invokes the Baal Shem Tov’s teaching that the world we encounter is essentially a mirror of what we bring to it — that how we regard, treat and measure others is often reflected in how G‑d regards, treats and measures us.
This brings us back to those empty vessels. Every time we open our hearts a little wider — becoming more gracious, generous and forgiving — we create more room for blessing.
The sermon concludes with the extraordinary story of a renowned pediatric neurosurgeon, a surgery that went terribly wrong, and — many years later — the doctor’s own desperate need for a kidney transplant. When a compatible donor finally emerges, the identity of the person who steps forward to save her life brings the entire sermon to a powerful conclusion about grace, generosity and the extraordinary capacity of the human heart.
Both full-length and edited versions of the sermon will be provided. However, subscribers are encouraged to read the full-length version first to determine which suggested edits best suit their own audience and preferences.
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Yom Kippur/Yizkor 5787 (2026) — “Your Unique Power and Purpose”
After some opening humor, the sermon begins with the remarkable story of a struggling high school student whose life changed after receiving an unexpectedly high SAT score. Years later, he discovered something about that score that completely reframed what had happened. The lesson becomes a springboard into one of the sermon’s central themes: Sometimes the biggest thing holding us back is simply not realizing what we’re capable of.
From there, the sermon turns to Yom Kippur itself. Some people mistakenly think that Yom Kippur is about feeling down on ourselves. After all, we spend so much time literally beating our chests and listing all the ways we’ve messed up. But the truth is quite the opposite!
A fascinating insight into the prayer we say immediately after the Al Cheits leads to a very different understanding of the day: Each of us came into this world at the precise moment G‑d determined that we were needed — because there is something that each of us can bring to His Creation that no one else can bring quite like us.
In other words, Yom Kippur is not about “beating ourselves up” — it’s about “raising ourselves up!”
This leads into a phenomenon known as “Imposter Syndrome” — the nagging feeling that perhaps we’re not really as capable, deserving or qualified as people think we are.
Even some of our greatest Jewish leaders experienced versions of it. Moshe Rabenu initially resisted his call to leadership; Aaron HaKohen hesitated to step forward at the dedication of the Mishkan; and even the Rebbe, at first, resisted assuming the leadership of Chabad. But ultimately, each stepped up and answered His unique calling and Divine mission.
A wonderful story involving the Tzemach Tzedek and a businessman who worried that his traditional Chassidic appearance was a “masquerade” raises the question: Which version of ourselves is the real one?
Yom Kippur calls upon us to look beneath the surface and discover the “hidden treasures” G‑d sees within us. Our mistakes are real and must be confronted — but they are not who we are. Teshuvah means “return”: not only returning to G‑d, but returning to our truest selves.
A powerful encounter between Rabbi Manis Friedman and a deeply despondent young man brings the sermon to the subject of purpose. Rather than simply telling the young man that G‑d loves him, Rabbi Friedman gives him another message: “G-D NEEDS YOU!” The fact that we are here means that our lives matter and that there is something for each of us to accomplish.
Instead of asking, “What do I want from G‑d?” perhaps the more important question is: “What does G‑d want from me?”
But how do we know what that purpose is? Often, it may be right in front of us — a need we notice, a problem we can help solve, or a challenge we feel uniquely drawn to address. The sermon uses Yosef’s seemingly simple encounter with two unhappy fellow prisoners to show how one small act can ultimately change the course of history: Act locally — impact globally.
Several powerful stories bring this idea to life. There is the remarkable chain of events through which an unexpected assignment from the Rebbe to Rabbi Yaakov Biderman helped launch the rescue of some 3,000 Jewish children from the contaminated Chernobyl region. And there is the touching story told by Heshy, the father of a child with special needs, about an Israeli bus driver who learns that his job is not to drive somebody else’s route — but to drive his own. Sometimes the mission comes first, and only then do we discover the strength G‑d has given us to fulfill it.
Life is not a waiting room. The sermon urges us not to wait until we feel completely ready, capable or spiritual enough to become the person we want to be. Start moving. Start acting like that person now. And when it comes to Yiddishkeit, there is no such thing as not being “Jewish enough.” What matters is showing up — learning, growing, doing what we can, and becoming part of a Jewish story that has been unfolding for thousands of years.
As the sermon moves toward Yizkor, we tell the moving story of an elderly Holocaust survivor who recalls his mother’s final message to him: Life is like a play. Eventually, those we love leave the stage — but perhaps they are still “backstage,” watching us, praying for us and cheering us on. Yizkor becomes a time to draw strength from those who came before us as we continue playing our own part and carrying their legacy forward.
The Full-Length Version then closes with the extraordinary true story of Rabbi Yecheskel Taub, the Yabloner Rebbe — whose ambitious dream brought hundreds of Jews from Poland to Eretz Yisrael before the Holocaust. What followed was a stunning journey through hardship, controversy, crushing self-doubt and ultimately walking away from virtually everything he had once been. More than three decades later, an unexpected return to the community he had founded forced him to confront the enormous difference between who he thought he had become — and who he really was.
It brings the entire sermon full circle. We may stumble. We may lose our way. We may spend years believing that we have failed or become someone less than who we could have been. But we can never erase our essence — or the purpose for which G‑d placed us in this world.
The gate to renewal, reconnection and Teshuvah is always open. No matter how long we may have been away, or how far we may have drifted, we can always come home.
Both Full-Length and Edited versions of the sermon will be provided. However, subscribers are encouraged to read the Full-Length Version first to determine which suggested edits best suit their own audience and preferences.
Click here to order this sermon.
