Rosh Hashanah: A Wake-Up Call | Rabbi Mordechai Alster

0:00As we prepare for Ashishana, we know that the Mitzvahs Hayoyin is the Kiyashaffer. The third itself calls Ashishana Yem Thruha. The Ramam and Parigamel and Hokuschuvah says that although the Mitzvah of the Kiyashaffer is exerous, it has a ramens, a message, Kailoymar, Urusha, and Mishinashkha, Kitsun, the Dhammidha, the Maskha, wake up from your deep sleep. We have Subramaseh Khan, Wekhizrubi Chuvah, and look into your actions and do Chuvah. Who are those people that are sleeping? The Ramam explains. Ailuash Shakyikh and my MS, Behevela Azban, those that forget the truth and their habits, the tibis, the it's a horrors, the pressures, and everything that's going on in daily life, those are the people that are asleep. The Shreifah is therefore a call to call you through. Wake up and remember to do Chuvah. The Shreifah is not the only bits for that service as a reminder. Matsur reminds us that we went out of its way so quickly that the door didn't have time to rise. Mata reminds us of the bitterness of the Shreifah.

1:01The Suka reminds us that we were surrounded by an anaya covered. Hanika reminds us of the nests of the Manera, and the Mizuzah reminds us of Yihud Hashan. In each of these mitzvists, the reminder contains the message. Matsur didn't rise. Mata is bitter. Suka surrounds us. Hanika is alert. Mizuzah has the power of Krishna. But Shreifah is just a loud sound. We are in the Shreifah is the other message of Chuvah. How does one sound convey the Rambams entire Arichas and the Rambams entire Remas? It was once a man from a large city that visited a farm. He asked the farm workers, what do you do? So he said in the morning, between the stables, only after no one would feed the animals, and the evening we milked the cows, and between the different jobs, the farmers would sit down to rest under a tree. Sometimes they would even fall asleep. By the time came to do the job, somebody would ring a large bell, or the workers jumped up, and each one jumped to the job. The man from the city asked the workers, the bell doesn't tell you what to do,

2:02the bell just makes a sound. How do you know each time which job to do? The workers answered, we were born on this farm. We were raised on this farm. Our parents were farmers, our grandparents were farmers. We know instinctively what we have to do. The bell has one purpose. To wake us up, once we're awake, we know exactly what we have to do. That's the aside of the shaffer. The shaffer doesn't have to tell us to do chuava. The shaffer doesn't have to tell us how to be a eat. All the shaffer has to do is wake us up. Because we're eaten, our parents are eaten, our grandparents are eaten, we'll never forget to drink anchov. Our history stretches back all the way to Mountain Tiger. It's in our bones, it's in our veins, but sometimes we fall asleep. Sometimes we get so involved in the havolum, in their habits, in the pressures, in all the tibus of the time, it makes us fall asleep. All the shaffer has to do is wake us up. Once we're awake, we know exactly how to do chuava. We know exactly what we want. We know internally what we have to do. All we need is the shaffer. We need a wake-up call. Therefore, this was Shashanga. Well, we hear the kind of the shaffer, let us be majave and to be eggs to the mitzvah.

3:04Well, let us also think about the ramas of the rambah. And use the shaffer to wake up, to shake off the havolum as man for myself. To shake off the tibus for myself, shake off the itsahaurus, shake off our itsinus, and then naturally, we'll gravitate the tiger, we'll gravitate the mitzvahs, and we'll naturally gravitate towards the barralilum. We have it within us. And through that, we all will be zaygha, toksilvevach simatheiver.