044 - ש"פ נצבים-וילך, כ"ה אלול, ה'תשט"ז - אתם נצבים היום כולכם לפני הוי' אלקיכם

We will now learn the final maamar in Maamarei Melukat, Chelek Daled. This is the 44th maamar. Unlike the usual mugah (fully edited) maamarim in these volumes, this one was only partially reviewed by the Rebbe. Toward the end of the volume, they included several maamarim that the Rebbe only partially looked over—so it is not fully mugah, but it is still included because parts of it were reviewed.

The Rebbe said this maamar on Shabbos Parshas Nitzavim–Vayeilech, on the 25th of Elul, 5716. The note explains that the beginning and the end of the maamar—specifically the opening pasuk “Atem Nitzavim Hayom Kulchem” and the conclusion addressing the questions on that pasuk—were reviewed by the Rebbe himself (al yedei kodesh Admor Shlita).

At the time, this maamar was published as an addition (hosafah) to the maamar Shoftim Veshotrim from the year 1873, originally said by the Rebbe Maharash. When that earlier maamar was published, the Rebbe added notes, references, and explanations, and it appeared as a standalone booklet dated Motzaei Shabbos Kodesh, כ״ה אלול תשי״ו—the very time the Rebbe delivered this maamar.

Later, when the complete collection of the Rebbe Maharash’s maamarim was printed in Sefer HaMaamarim 1873, Chelek Beis (pp. 1261 and 1268–1269), this maamar was republished as part of that collection. The introduction (Pesach Davar) there explains that the Rebbe’s maamar on that Shabbos was based on the Rebbe Maharash’s maamar Shoftim Veshotrim, but with changes and additions—particularly the opening and closing sections about Atem Nitzavim Hayom Kulchem, which the Rebbe added at the farbrengen.

So, in summary: this maamar is rooted in the Rebbe Maharash’s teaching, with additions from the Rebbe. However, only the beginning and end were fully reviewed by the Rebbe, while the rest was not, though the Rebbe did provide references.

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The Pasuk and Its Meaning

The pasuk says:

“Atem Nitzavim Hayom Kulchem Lifnei Hashem Elokeichem—Rosheichem Shivteichem… Mechotev Etzecha Ad Shoev Meimecha.”

All of you are standing today before Hashem—your leaders, your tribes, down to the woodchoppers and water carriers.

Later in the maamar, the Rebbe explains the meaning of “Kulchem”—that every level, without exception, stands together.

The maamar begins:

“Hinei parsha zu korim l’olam kodem Rosh Hashanah.”
This parsha is always read before Rosh Hashanah.

Sometimes Vayeilech is separate, but Nitzavim is always read before Rosh Hashanah. What is the connection?

The Alter Rebbe, based on the Maggid and the Baal Shem Tov, explains that “Atem Nitzavim Hayom” refers not only to the historical moment before entering Eretz Yisrael, but also to Rosh Hashanah itself.

The word “Hayom” hints to Rosh Hashanah, as in the pasuk “Vayehi Hayom”, which refers to the great Day of Judgment—Yom HaDin HaRabah.

The Alter Rebbe writes that he received this from the Maggid, who received it from the Baal Shem Tov:
“Hayom kai al Rosh Hashanah.”

So the pasuk means: You are standing today—on Rosh Hashanah.

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Standing in Judgment

Why does the pasuk emphasize standing?

Because Rosh Hashanah is a day of judgment. As the Targum translates “Vayehi Hayom”—it is “Yoma DeDina Rabba”, the great day of judgment.

Thus, “Atem Nitzavim Hayom” is a blessing:

You are standing strong on the day of judgment.

“Nitzavim” means standing firm—kayamim ve’omdim—enduring and stable.

This indicates victory in judgment:
“She’atem zocchim ba’din.”

And this applies to everyone—kulchem—from the greatest leaders to the simplest individuals.

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The Question: Why Rejoice?

The maamar then brings a Midrash on the pasuk:

“U’lekachtem lachem bayom harishon”

which connects to the verse in Tehillim:

“Yaloz Sadai Vechol Asher Bo… Ki Va Lishpot Ha’aretz, Yishpot Tevel Betzedek.”

The field and everything in it should rejoice—why?
Because Hashem comes to judge the world.

But this raises a fundamental question:

Why is judgment a cause for joy?

Even if one wins, wouldn’t it be better to avoid judgment entirely?

Furthermore, Chazal teach that a person should view himself as a rasha, even if the whole world calls him a tzaddik. And since on Rosh Hashanah three books are opened—of tzaddikim, resha’im, and beinonim—how can one rejoice if he must consider himself possibly in the negative category?

So how is joy appropriate?

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Another Question: How Can Hashem Judge Us?

There is an additional difficulty.

The Torah says:

“Ki hamishpat l’Elokim hu” — judgment belongs to Hashem.

Yet we are described as:

• “Bonim atem laHashem Elokeichem” — children of Hashem
• “Achai v’re’ai” — brothers and friends

But halachically, a relative cannot serve as a judge (karov pasul ladun).

So how can Hashem judge us if He is our “relative”?

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The Term “Tevel” and “Betzedek”

Another question: Why does the pasuk say:

“Yishpot Tevel Betzedek”
He will judge Tevel with righteousness.

Why specifically Tevel? Why not another term for the world?

And what is the meaning of “Betzedek” here?

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The Concept of “Seventh is Beloved”

The maamar explains:

“Kol hashvi’in chavivin” — all seventh things are beloved.

• The 7th day: Shabbos
• The 7th month: Tishrei
• The 7th heaven: Aravos
• The 7th name of the earth: Tevel

Shabbos is blessed and sanctified:

• Blessed with the double portion of manna
• Sanctified by the absence of manna
• Also by the radiance on a person’s face

Tishrei is filled with:

• Physical blessings (harvest, wine, ingathering)
• Spiritual abundance (shofar, Yom Kippur, Sukkos, lulav, etc.)

Similarly, the seventh heaven—Aravos—is the highest and most beloved, where the souls of tzaddikim reside.

So too, among the seven names of the earth:

Tevel is the seventh—and the most beloved.

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The Meaning of Judgment

Now we come to the deeper explanation.

Judgment on Rosh Hashanah is not simply about whether one performed mitzvos.

Rather, it evaluates how the mitzvos were performed.

• Were they done externally?
• Or with mesiras nefesh, deep inner commitment?

This is expressed in the pasuk:

“Ani Betzedek Echzeh Panecha”
Through tzedek, one merits to see Hashem’s face.

Here, tzedek includes all three pillars:

• Torah
• Avodah (tefillah)
• Gemilus chassadim

All are forms of tzedakah.

Thus, the judgment is on the quality and depth of one’s avodah—whether it reaches the level of true inner devotion and self-transcendence.

As mentioned, even Torah itself is an aspect of tzedakah.

Torah, in essence, is a gift of charity that the Eibershter has given us. Why? Because Torah, מצד עצמה—on its own level—is completely beyond this world. It is bein aroch—incomparable to anything within creation. The very fact that Torah is drawn down into this world is itself an act of tzedakah.

So how does Torah come down into the world?

When a Yid learns Torah properly, through true avodah, he draws that Torah into the world. The connection—that something so infinitely beyond (bein aroch) should descend into this world—is accomplished through the avodah of the נשמות ישראל.

How is that possible?

Because Yidden themselves are rooted even higher than Torah. As Chazal say, the thought of Yisrael precedes even the thought of Torah—machshavtan shel Yisrael kadmah afilu lemachshavtah shel Torah. Therefore, through their avodah, Yidden are able to bring Torah down into the world. And this itself is an expression of tzedakah.

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Tefillah as Tzedakah

The same is true with avodah—whether in the times of the Beis HaMikdash through korbanos, or today through tefillah.

Tefillah is also connected to tzedakah.

Chazal tell us that Rabbi Elazar would first give a prutah to a poor person and only afterward daven. The Gemara explains this with the pasuk:

“Ani betzedek echezeh panecha.”

Through tzedakah, one merits to see Panecha—the פנימיות.

This means that through giving tzedakah, one elevates his tefillah to a level where he connects not just to Elokus in general, but to the פנימיות of Elokus—the inner dimension of the Ein Sof.

And this פנימיות is revealed through the פנימיות הנשמה.

Therefore, tefillah reaches a level higher than Hishtalshelus—higher even than Shem Havayah. As it says by Channah:

“Vatispallel Channah al Havayah.”
She davened above Havayah—meaning to a level beyond the revealed order.

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Two Levels of Tzedek

This now explains the phrase:

“Yishpot Tevel Betzedek.”

There are two levels of tzedek:

1. Tzedek within limitation (be’hagbalah)
   This is the level of avodah expressed through mitzvos, tefillah, and acts of kindness.
2. Tzedek beyond limitation (bli hagbalah)
   This is the level connected with Torah, which draws down an unlimited אור.

So “Betzedek” refers to these two levels—the double expression of tzedek.

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The Inner Meaning of Tzedakah

To understand more deeply the advantage of tzedakah:

Tzedakah is about revitalizing the spirit of the downtrodden—lehachayos ruach shefalim.

The poor person (ani) has nothing. When you give him tzedakah, you give him life—both physically and emotionally.

And this action below arouses a corresponding effect above:

Hashem also “revitalizes the spirit of the lowly.”

Who are these “lowly”?

They refer to the worlds of Beriah, Yetzirah, and Asiyah (BYA)—which are called shefalim, because their source is only from Malchus, which itself is just a ray (ha’arah).

As the pasuk says:

“Ki nisgav shemo levado, hodo al eretz v’shamayim.”
Only a ray—hodo—extends into the lower worlds.

Therefore, these worlds need revitalization—so that they can receive the light of Atzilus.

And how is this accomplished?

Through tzedakah below, which draws down a higher אור—or she’lemalah me’hishtalshelus—into BYA.

This is the meaning of:

“Ani betzedek echezeh panecha.”

Through tzedakah, we draw down the פנימיות—the level of Atzilus—into the lower worlds.

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Two Types of Tzedakah

Within tzedakah itself, there are two forms:

1. Giving a prutah (charity for physical need)
2. Appeasing the poor person (emotional support—piyus)

Chazal say:

• One who gives a prutah receives six blessings
• One who appeases the poor receives eleven blessings

Why?

Giving a prutah sustains the body. Accordingly, its spiritual effect is limited—it draws down the light of Atzilus into BYA.

This is hinted in the word prutah—perat Vav-Heh—drawing the Vav (six middos) into the Heh (Malchus).

Thus, six blessings correspond to the six middos.

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The Higher Level: Piyus

However, piyus—comforting the poor person—is much deeper.

The poor person is often in emotional pain. He struggles with the question:
Why am I the one who is poor?

As it says:

“Tefillah l’ani ki ya’atof.”
His very prayer is about his condition.

When you speak to his heart, calm him, and restore his dignity—you are addressing not just his body, but his פנימיות.

This draws down a far higher אור—beyond Hishtalshelus.

Therefore, one who does piyus receives eleven blessings, corresponding to a level above the ten Sefiros.

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Yosef and Drawing Down

The word piyus is connected to Yosef.

Yosef’s role was to draw down sustenance into the world—hamashbir bar lechol ha’aretz.

Yaakov represents Atzilus.
Yosef brings that level down into BYA.

So too, piyus draws down a higher level into the lower realms.

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Both Levels Are Necessary

This explains why both forms of tzedakah are required:

• Giving a prutah (basic drawing down)
• Piyus (drawing down the פנימיות)

And both must come before tefillah.

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Tefillah and the Avos

Tefillah corresponds to the Avos:

• Shacharis – Avraham
• Mincha – Yitzchak
• Ma’ariv – Yaakov

Similarly, the three Regalim correspond to the Avos:

• Pesach – Avraham
• Shavuos – Yitzchak
• Sukkos – Yaakov

And just as on the Regalim one would come to the Beis HaMikdash and experience:

“Yera’eh kol zechurcha es pnei Hashem Elokecha”

—so too, tefillah brings a revelation of Pnei Hashem.

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Hishtachavayah – Two Levels

In the Beis HaMikdash, this revelation came through hishtachavayah (prostration), which represents bittul.

There are two types:

1. External bittul
   Like a servant who bows out of fear—forced, without inner desire.
2. Internal bittul
   A deep, רצון-driven submission, from פנימיות.

These correspond to:

• Hearing (shmiyah) – external influence
• Seeing (re’iyah) – internalized truth

When avodah is only at the level of hearing, it produces only external bittul.

When the avodah is in the mode of seeing, it leads to an inner hishtachavayah—a פנימיות’dik prostration. That is the true goal.

This is how it works with the Shalosh Regalim as well—there are two levels of hishtachavayah. And since the three Regalim correspond to davening, we find the same structure there too.

This is why both stages are necessary: giving a prutah and being mefayseh. In davening, there is a process. One must first reach the level of hishtachavayah chitzoniyus before arriving at hishtachavayah pnimius.

Davening is described as a ladder—“Sulam mutzav artza”—a ladder standing on the ground and reaching upward.

At the beginning, a person is not yet fully connected. He is following Hashem from behind—“Acharei Hashem”. This represents a lower, external level, like the submission of a servant who acts out of obligation. It is a form of kabbalas ol, a forced submission.

That is the starting point—the “ground level” of the ladder.

But the ultimate goal is to reach פנימיות—to stand before Hashem, with an inner, רצון-driven hishtachavayah.

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The Two Levels in Tefillah

So davening includes two general aspects:

1. Doing because one must (kabbalas ol)
2. Doing מתוך הבנה and פנימיות

And how does one reach this?

Through the two levels of tzedakah:

• Giving a prutah → the level of bittul that draws down Atzilus
• Being mefayseh → the higher level of פנימיות, “Echezeh Panecha”

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Understanding “Yishpot Tevel Betzedek”

Now we return to the original idea.

The phrase:

“Yishpot Tevel Betzedek”

means that Hashem judges the world through the two levels of tzedek—the two forms of bittul:

• The bittul of giving a prutah
• The higher bittul of piyus (appeasement)

This is not a judgment meant to diminish, but to elevate—to draw down greater revelation.

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The Meaning of “Tevel” – Two Levels of Love

It is explained that Tevel has the numerical value of 432, which is twice the value of Ariyeh (216).

What does this hint to?

Ariyeh represents Ahavah—love of Hashem.

So Tevel hints to two levels of love:

1. Love that comes from understanding
2. Love that comes from simple bittul, without understanding

These correspond to two types of angels:

• Serafim – who comprehend and say Kadosh מתוך השגה
• Ofanim – who do not understand, and therefore express themselves with great noise and ביטול

So there are two paths of avodah:

• Love מתוך הבנה
• Love מתוך קבלת עול

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Two Forms of Bittul

This corresponds to what we discussed:

• Shmiyah (hearing) → external, limited connection
• Re’iyah (seeing) → פנימיות, deeper connection

Every Jew can reach Ahavah, but it manifests in these two forms.

That is why the pasuk specifically says:

“Yishpot Tevel”

Because Tevel includes both levels within the Jewish soul—the two types of Ahavah.

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The True Meaning of Judgment

Now the Rebbe explains a fundamental idea:

The concept of mishpat here is not simply judgment to determine guilt or innocence.

Rather, it is:

To determine whether one is ready to receive a greater revelation of light.

The purpose of judgment is to enable a higher גילוי.

This is similar to Rosh Hashanah and Sukkos, hinted in the word Ariyeh:

• Aleph – Elul
• Reish – Rosh Hashanah
• Yud – Yom Kippur
• Hey – Hoshana Rabbah

On Rosh Hashanah there is judgment (the left hand), but it is only to bring about the revelation of Sukkos (the right hand embraces me).

So the entire דין is for the sake of גילוי אור.

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A Deeper Understanding – It Is Not Really Judgment

Even deeper:

It is not truly judgment at all.

The Zohar explains the verse:

“The heavens were not pure in His eyes.”

This does not mean something negative. Rather, when something is precious, one seeks to perfect it even more.

Like a person who has a valuable vessel—he constantly refines and improves it.

So too here:

Hashem “judges” not because of deficiency, but because of love—to elevate and perfect further.

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“Hu Yishpot Tevel Betzedek”

This explains the emphasis on:

“Hu” – He will judge.

There are several instances of “Hu,” but one stands above all:

“Hu Hashem Elokeinu.”

This refers to the level where even דין is actually רחמים.

At this level, even judgment is not judgment—it is refinement, beautification, and elevation.

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Why We Rejoice on Rosh Hashanah

This also explains the Midrash brought in the Tur:

While other nations dress in black on their day of judgment, the Jewish people wear white.

Why?

Because they know that Hashem will perform miracles for them.

But why be happy if there is judgment at all?

Because:

The purpose of judgment is to draw down a higher, miraculous light—beyond nature.

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“Hayom Haras Olam”

Rosh Hashanah returns to the very beginning—Haras Olam.

Malchus ascends to its source, and from there a tremendous light is drawn down.

Because such a great אור is being drawn, there must be a “judgment”—a checking of readiness.

But this “judgment” is really preparation for receiving that higher אור.

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“Atem Nitzavim Hayom Kulchem”

Now we understand the pasuk:

All Jews—every level—stand before Hashem:

• Rosheichem Shivteichem – those with deep understanding (like Serafim)
• Chotev Etzecha v’Shoev Meimecha – simple people with קבלת עול (like Ofanim)

All stand together.

And all are judged favorably—to receive this great אור.

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The Final Result

This brings down into this world:

• A healthy year
• A year of חיים (life)
• A year of פרנסה (sustenance)

In abundance and with הרחבה.

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Final Insight

So the rejoicing is not merely because we will receive blessing.

It is because this reveals how precious we are to Hashem.

There is no negative judgment—only elevation.

Both levels of avodah are needed:

• The lower level – קבלת עול
• The higher level – פנימיות

Through the ladder of tefillah, through the two levels of tzedakah, we draw down:

• From Atzilus into Beriah
• And even higher—from Keter, “Echezeh Panecha”

And therefore:

“Atem Nitzavim Hayom Kulchem”—we all stand firm, and we are assured that Hashem grants us a good year, both spiritually and physically, with:

Banim, Chayim, and Mezonos—b’ravah.