English translation — משיחות ימים הראשונים דשנת תש״נ - יום א׳ דראש השנה (יום שבת קודש), יום ב׳ דראש השנה וצום גדלי׳.

Isaiah 26,

Regarding Rosh Hashanah, we find,

apparently,

two opposites:

The service of Jews on Rosh Hashanah consists of "Accept Me as your king,"

Crowning the Almighty as King - "Melech Yisrael"² and "Molech al kol ha'aretz".

And it is known that the coronation of the king and acceptance of his kingship is specifically through the total nullification of those who crown the king,

Through that which they give themselves completely over and throw themselves entirely under the king,

Until one feels nothing of one's own desires,

That the nullification causes in the king that he should "accept" the coronation•■.

On the other hand, Rosh Hashanah is the Day of Judgment for all the needs of man,

And not only in spiritual matters but also in physical matters,

And on the contrary - the main judgment on Rosh Hashanah is on physical matters

(As it is written in the Hagahot Maimuniyot⁵,

so "A person is judged on Rosh Hashanah only for matters of this world, etc."/ and therefore one asks in the prayers of Rosh Hashanah for children, life, and sustenance,

"Write us in the book of good life,"

"Write us in the book of sustenance and livelihood,"

and so on.

That these two matters are a contradiction one to the other*: When a Jew stands in complete nullification

(to the King)

how does he come to think and ask about his own needs,

This applies only when he feels his own existence and feels what he lacks?!

At first glance, one could answer,

That what a Jew requests on Rosh HaShanah for his own needs,

Must be not for his own benefit,

But rather in order that he may better serve the Above — however, this is still connected with his existence,

An existence that feels that it lacks something — which is the opposite of the nullification entirely that must be at the coronation of the King.

A similar question can be asked regarding the name "Rosh HaShanah": It is known the reason why it is called "Rosh HaShanah"

(And not the beginning of the year / because it is analogous to a head

(A head which includes within itself the vitality of all limbs,

And leads all limbs exactly as each limb is situated in its place; so too Rosh Hashanah,

includes within itself all the days of the year

(There - on the Day of Judgment and Justice - it is determined how one will conduct himself with the person throughout all the days of the year)

and

See also Likkutei Sichos, Vol. 19, p. 293.

Sefer HaSichos 5748, Part 2, p. 604.

Sefer HaSichos - 5750

Specifically, with the days of the year when one is already in them.

An explanation is required: That which the head includes within itself the vitality of all limbs is because it is higher than them,

and above the distinctions between them,

Therefore it includes them all together without distinction between one limb and another.

For example, like a king.

(which is called by the name "rosh")

which includes all the people of the nation equally in itself

(due to their nullification before the king)

; therefore, since the rosh is higher than the individual days of the year, and how he draws down vitality into each particular day according to its particular matter and service,

which each and every day does its work?!

And one can say one of the explanations in this:

The power that Jews have to coronate the Almighty as King,

comes from that Jews

(in their source)

are connected to the Almighty, as He is above being a "king"

(even a king of Israel and of course a king over all the earth)

for a king is specifically over a separate nation

(strangers)

And the Almighty's Essence and Being, may He be blessed,

is higher than the attribute and definition of "מלך"; and being connected with the Almighty Himself - and in the well-known expression,

״Israel and the Holy One, blessed be He, are entirely one״י■ - Jews have the ability to evoke the will and-

pleasure in the Almighty

(His Essence, may He be blessed, to be a king over Jews as they find themselves souls in bodies below,

and a king over the entire creation.

Since on Rosh Hashanah Jews bring about the arousal of pleasure and desire for kingship in His Essence, may He be blessed,

that He is above the category of existence,

and above the division into details,

and to such an extent that He is above even negating a connection to existence and division,

for the negation of a matter indicates that it has value and connection to it

[and all the more so from what is stated in Tanya⁵ - "as one who says about some lofty and profound wisdom that it is impossible to touch it with hands,

everyone who hears will laugh at him,

for the sense of touch relates and applies only to a physical action that is grasped by hands"]

- therefore it is understandable,

So together with that, the revelation on Rosh Hashanah is above the category of reality and the category of details,

That this brings about a nullification of the people to the king,

this does not negate their reality,

But on the contrary - it includes and permeates their reality,

Also as they are individuals separated from one another - because it derives from a 'place' that is above both reality and division and also above the negation and absence of reality and division.

Example: Regarding Torah and commandments: Together with that the Torah is divided into different sections,

So much so that we do not derive monetary law from prohibition law** and the like - it is one Torah

(and all parts of the Torah

The first days of the year 5703

are parts of one Torah)

And in several matters one can learn from one part of Torah to another part

(In addition to that which through understanding one matter in Torah,

one comes to the understanding of the entire Torah)

And the reason for this is - because Torah is one thing with the Almighty,

"The Torah and the Holy One, blessed be He, are entirely one"¹⁵,

higher than both the category of existence and differentiation,

and the category of unity,

the absence of existence and differentiation — both things come together in Torah: one Torah,

and a Torah that consists of many parts,

"Threescore are they, and fourscore concubines, and maidens without number"¹⁶,

"Its measure is longer than the earth and broader than the sea"¹⁷.

Similarly in the commandments — the will of the Holy One, blessed be He: in addition to the particular aspect of each commandment,

Its detailed laws and conditions,

no less and no more,

which distinguishes it from other mitzvos — all mitzvos are part of one klal,

Therefore, one who is engaged in a mitzvah is exempt from [another] mitzvah.¹

As we see clearly regarding various mitzvos,

for example — the mitzvah of teshuvah,

the mitzvah of prayer,

etc. — that in addition to being one detail of the totality of mitzvos,

it includes many mitzvos,

until - all mitzvos.

And also, indeed, it remains a particular mitzvah; and being a particular mitzvah - at the time of action it is also a general mitzvah.

That the power for the connection of the two opposites in the same mitzvah - comes from

the Supreme One,

the Giver of the mitzvos,

Who is higher than both division and unity.

Accordingly, one will also understand the content of "Crown Me over you" on Rosh Hashanah:

On Rosh Hashanah - the sixth day of Creation - was the completion and end of the creation of the world,

which concluded with the creation of the purpose and goal of all creation - the creation of Adam the first,

who crowned the Almighty as king that day by saying "Hashem reigns, He is clothed in majesty",

and through his call to all creations: "Come, let us bow down and kneel, let us bless before Hashem our Maker"².

And therefore, on this day

(the day of the creation of man)

was established as Rosh Hashanah - "This day is the beginning of Your works"² - the day when Jews

(You are called Adam²²,

Being in the likeness of the first man,

until therefore man was created singular [br]")

Fulfill the request of G-d: "Make Me king over you,"

By crowning the Almighty as King of Israel and King over the entire earth.

For this constitutes the intent and purpose of all creation - to reveal there that the Almighty is the King,

The leader and master of the entire world and all its creatures - revealing His kingship and His unity throughout the world.

Sefer HaSichos - 5703

From this it is understood,

That the intent of the phrase "Him you shall make king over you" is not to negate and nullify the existence of the world

(Because then there would be no novelty relative to the state that existed before creation; rather, on the contrary—that specifically in the existence of the world,

In all the details of the creations as they stand in their form,

His kingship and His unity, blessed be He, be revealed.

[ובלשון הקבלה והחסידות": At the beginning of attainment, the structure of Malchut is erected.

For Malchut has two aspects: it is the sum total

(which includes the existence)

From all ten Sefirot,

Which from them are drawn down the totality of existence and division of the world; she is higher than all the Sefirot - as is known that Malchut ascends into the crowns-²,

"Supreme Keter is the Keter of Malchut"*²]

That in order to open this one needs a power from a "place" that is entirely higher both than the category of existence and division and than the category of nullification and absence of division,

As mentioned above.

Therefore this does the light

(the coronation of Hashem as king over all the earth)

A poor Jew

(Make Me king over you)

- because Israel and the Holy One, blessed be He, are all one,

he has the power to bring in the unity of the Most High

into the reality and division of the world

(multiplicity of created beings)

And in order that a Jew should be able to do that - he has within him, in particular, also the two aforementioned matters

(and their connection comes from a 'place' that is higher than both matters)

: as he is higher than the entire creation

(even when a Jew finds himself below, one can see that he is higher than the other creations)

and also includes the entire creation - "He placed the world in their hearts"².

And more particularly - a Jew below consists of two parts - a soul and a body,

and how they become one thing.

As emphasized on the day of the creation of man

(on the sixth day of Creation)

- so there were two matters:

"And the L-rd G-d formed"² man of dust from the ground"

(the body/ and

"And He breathed"² into his nostrils the breath of life,

And the connection of both - "And there was"² the man a living soul":

The human body

(dust from the ground)

is the part of a Jew that is a part of the reality of the world

(the ground)

; and the soul is higher than reality

(the world)

- a "part of G-d from above literally"²,

And the essence, when you grasp a part of it, you grasp all of it? And in order to connect these two things - it must come from a higher power

(the power that wondrously makes y¹⁷)

higher than the boundary of reality

(body/ and higher than the level of actualization as it is a 'veritable part of G-d from above'

(what

The first days of the year 5750

This is also a level and description - coming from the essence of the soul,

What is one thing with the Above,

Israel and the Holy One, blessed be He, are entirely one.

And likewise, in the soul itself - there is the essence of the soul,

And as the soul descends in the order of development - "five names are called to it: Nefesh, Ruach, Neshamah, Chayah, Yechidah"³³,

Even though the Yechidah in the soul is one thing with Above - "Yechidah for Your unity"³⁴,

it is a name

(and descriptor)

of the soul³⁵,

What does a certain level mean - aspect of "Fifth of Pharaoh"³⁴,

What does it has a value relative to the four names below it³³; but "to her" - the soul itself - is higher than all matters of names and levels³³,

On the aspect of "Pharaoh"

(of holiness)

That they are broken and revealed from it all lights³,

But he is higher also than the aspect of the fifth.

And the two matters in the soul

(the five names,

And "Lo")

Come together -

What this is accomplished by the fact that Yisroel and the Holy One, blessed be He, are all one,

Higher than the category of division

(Five Names)

And the meaning of "Lo" above the division - the essence itself.

As hinted at length in the verse "And you shall give a fifth to Pharaoh" - which is accomplished through Yosef,

Because Yosef applies to every Jew, as known³⁴.

And since a Jew has within himself both of the aforementioned matters

(the category of existence and the category beyond existence)

And by connecting the two - he has the power to coronate the Almighty as "King over all the earth."

According to the above, it is understandable how Rosh Hashanah includes two opposite matters - a head that is above the particulars of the days of the year,

And together with this, he leads the days of the year as they stand in their place as particular days - because on Rosh Hashanah, there is drawn from a "place" that is above both levels - division and beyond division - therefore both become connected together.

And likewise, it is also understood regarding the service of a Jew on Rosh Hashanah,

that when a Jew reaches then to the Almighty Himself,

As he is above both existence and division and also above absence of existence and division - therefore, together with that he stands in absolute self-nullification to crown the Almighty as king,

this does not negate or nullify the existence of the Jew,

but on the contrary - this permeates and strengthens his existence,

as a soul in a body here below,

through which all blessings are drawn: a good inscription and sealing in his affairs; material affairs,

Sefer HaSichos - 5703

children, life, and sustenance,

In addition to his spiritual matters,

as he requests in the Rosh Hashanah prayers.

Based on this, we can understand the reason why the reading on Rosh Hashanah is the portion of the birth of Isaac and the Binding of Isaac: In Isaac we see the aforementioned connection.

The Binding of Isaac signifies Isaac's utter self-nullification,

to the point that he became a "perfect burnt-offering" to G‑d¹.

This is also hinted at in the "ashes of Isaac" that remained from him — as is known, ash has no substance — together with which,

specifically through these ashes

(utter self-nullification)

Thus Isaac is in the ultimate reality with force,

an eternal and enduring existence,

to the extent that regarding him "remembrance is not mentioned"

(whereas there is remembrance regarding Abraham and Jacob,

even though they stood in complete self-nullification,

the Patriarchs are themselves the Chariot*)

because "the ashes of Isaac are visible before the public and placed on the altar"**.

And therefore on Rosh Hashanah we read the portion of the birth of Isaac

(And God remembered Sarah - for the remembrance of Sarah was on Rosh Hashanah⁸*)

And the portion of the binding of Isaac - because from this is drawn the power for every Jew to perform the service of Rosh Hashanah**: the connection of absolute nullification and of human existence.

In this comes to Rosh Hashanah in the fixed pattern of this year - the festival of Rosh Hashanah that falls on Shabbat:

Also on Shabbat there is the connection

of the two matters: Shabbat is like a head - the head of the week,

as the Zohar says⁷* that from it are blessed all the days

In the manner of Rosh HaShanah,

within which from it vitality is drawn upon all the days of the year)

⁸*.

And together with this, Shabbos is higher than the totality of the existence of time

(of the six days of the week)

[And in the language of Kabbalah: Shabbos corresponds to the Sefirah of Malchus,

and it is the source of creation

(And the sum-total of all the sefiros/ and is also above all of creation,

as above, ibid.]

As known, the two interpretations of "וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם"* on the Sabbath day: 'vayechulu' from the language of 'kilyon' - nullification and ascent above time

(from heavens and earth and all their host/ and 'vayechulu' from the language of completeness and from the language of 'kol' - completeness of all existence of creation

(the heavens and the earth and all their host)

And in particular, Shabbos and Rosh Hashanah are two separate matters.

One of the differences between them*: Shabbat

(which comes after the six days of creation)

is generally a level higher than all reality of time

(Therefore Shabbat is not called by the name "head",

which shows that it has a connection to the days that extend from it / unlike Rosh Hashanah

(the sixth day of creation)

is generally the extension into the world,

the reality of time

Like a head from which life-force is drawn to all the limbs of the body. And on the contrary - then was the completion and perfection of creation

The creation of man. "And God saw everything that He had made, and behold, it was very good"⁵.

The first days of the silence of 5703

Both - Shabbos and Rosh Hashanah - have both matters,

Both above existence and that they bring about a perfection in existence

(As above. But in particular,

Praise is connected mainly with the ascent above existence,

And Rosh Hashanah - mainly with the drawing down into the existence of the world.

And in the determination of this year,

When the holiday of Rosh Hashanah falls on Shabbat - an elevation is brought about both in Rosh Hashanah and in Shabbat,

Then the aforementioned elevation is revealed in completeness

(p. 63 and on)

from Rosh Hashanah,

the drawing down of His Essence, may He be blessed, through Jews

(Israel and the Holy One, blessed be He, are all one)

What does the connection of bittul bimetzi'us with metzi'us accomplish,

And also the perfection of the advantage of Shabbos in the aforementioned connection.

(One then sees the power of Shabbos to effect the continuation of the Tikkun HaShalosh through Shabbos)

And to add,

That the connection of Rosh Hashanah and Shabbos also indicates a "level" that is higher than both of them,

Which has the ability to connect them; and together with this,

Their independent existence is not nullified.

(Rosh Hashanah on its own and Shabbos on its own)

But in their very essence itself,

There is drawn a third one,

The higher matter - the connection of both together.

[And the completeness of this is in the Mikdash,

Where there one blows the shofar also on the Shabbos day" - which means that the nullification of Shabbos is drawn into the existence of the person blowing the shofar

(as discussed above in -

"long")

And one could say that something like this also exists in Tishrei in the country on Monday of Rosh Hashanah

(in the fixed order of this year)

which comes after and from Sunday which falls on Shabbat"]

In all this, there is an addition and innovation in this year - the year 5750,

The initials are: "It should be a year of miracles."

And as an introduction: it has been spoken about multiple times,

That when a commentary or a hint or a practice and the like enhances love of G‑d and fear of G‑d - even if it is not explicitly stated in books,

it has a place⁵⁶,

and moreover, it is a worthwhile and proper thing,

that one should utilize it to increase in love of G‑d and fear of G‑d, and especially because through this one comes to [fulfill] the entire Torah and its mitzvot,

as is known⁵⁷ that love of G‑d includes all positive commandments,

including the mitzvah of "You shall fear the Lord your G-d",

which includes all negative commandments."

Thus, it is understandable regarding the interpretation that has spread among all Jews,

that the number of the new year "Tav-Shin-Nun" is an acronym for "Tehei Shanas Nissim" - that this is a true thing, for it adds to love of G-d and fear of G-d,

and through this - to Torah and mitzvos in general,

as follows.

2.

Sefer HaSichos - 5743

Nes is an expression of elevation and exaltation, as it is written: "I will lift up my banner,"

"Just as the miracle is above the mountains," because a miraculous conduct is higher than the natural conduct of creation

(Just as a miracle is higher even than the mountains,

which are higher than the surface of the earth)

On the other hand, it is known that 'ges' is from the language of elevation,

because

(a miracle is not only higher and rules over nature in a manner that it overrides and nullifies nature,

Only)

Through a miracle there is an aliyah and elevation in nature,

So that the nature of creation itself becomes elevated - until above nature.

And it can be said that this is in the manner and similar to the concept of Rosh Hashanah and of Shabbat,

which are elevated from the rest of the days of the year

(the weekdays of the act of Creation)

But there is a manner that they

(they do not nullify the reality of the world,

but they)

elevate the reality of the world to their level,

as above at length.

And especially since the aforementioned initials of Tashan (תש״נ) include

(it should be a year of)

miracles

(term)

Many

[And especially that the letter Nun contains within itself two Nuns,

and the Gemara says that a word with two Nuns indicates that "miracles of miracles were performed for him"]

And it can be said,

that in addition to a multiplicity of miracles in quantity,

this also refers to a multiplicity of miracles in quality,

that each miracle is in the manner of "miracles" — a miracle within a miracle,

sleep beyond sleep and the like

[Regarding what was said above,

Then the multitude

comes together with the unity,

which is even more emphasized in miracle within miracle,

than in separate miracles]

All the more so when all three matters come together - Yom Tov of Rosh Hashanah that falls on Shabbat in the year 5750 - it stands even more clearly,

With greater vigor and greater strength,

The drawing down of miracles from above to above,

Until from a "level" that is higher than the category of level and above,

And this is drawn and takes through and elevates the lowest of the low⁶⁵.

And to add: on the basis of the aforementioned,

That the drawing down below in the world

(from above to above)

Is brought about through Jews,

From the root of their souls - it must be said,

So this is also hinted in that "Tashna" is an acronym for "Tehei Shnat Neshamah"⁶⁶ - the revelation of the essence of the soul - in the five names that are called to it,

Until the soul is clothed in a body below.

Based on the above, we may add explanation in the reason for the custom

(as brought in the talk of my revered father-in-law, the Rebbe⁶)

To mention on Rosh Hashanah the names of our Rebbes - the Baal Shem Tov,

the Maggid,

The Alter Rebbe,

The early days of the year 5750

3 and

The Mitteler Rebbe,

The Tzemach Tzedek,

The Rebbe Maharash,

The Rebbe

(the Rebbe Rashab)

of blessed memory,

And in our generation - the Rebbe, my father-in-law, the Admor:

A Nasi is like his name - from the word exaltation and elevation,

Being lifted and exalted above all of Israel,

"the heads of the thousands of Israel whose souls are from the aspect of head and brain regarding the souls of the masses etc."

(For example, like a king who is called the head of the people,

and from his shoulders and upward

(he already is)

Higher than all the people"*)

Together with this is "the Nasi is everything"

("Moshe is Yisrael and Yisrael is Moshe")

<יי,

The Nasi includes within himself all the people of his generation,

And every Jew has within himself a spark of the soul of the Nasi of the generation.

And through the Nasi are drawn all physical and spiritual needs to the people of the generation,

from above above

(level of the Nasi)

until from His Essence, may He be blessed

(higher than any category of level)

down to the very lowest,

so just as this is above above, so too it is drawn down to below below,

until literally,

So one can grasp it with the sense of touch,

until the Nasi draws down to them from his elevation,

And lifts them up - "Lift up the head of the children of Israel"

(in the manner of a miracle, that through a miracle there is an elevation in and from nature)

That which is therefore appropriate that on Rosh Hashanah,

which at that time is the drawing down from the aspect of head,

and above the level of the head,

On and in all the days of the year,

Blessings from the very highest to the very lowest,

In all the needs of Jews,

In material and spiritual matters -

One should mention the Nesi'im,

Through whom the blessings and influences are drawn down to each Jew and to all Jews.

And so forth, on Rosh Hashanah of this year - when the first day falls on Shabbat,

And the year 5750,

Initial letters: May it be a year of miracles.

According to all the aforementioned, the greatness of the elevation of Rosh HaShanah of this new year is understood: It distills upon that which was previously "a new, higher light descends, a light that has never before shone from the beginning of the world—such a lofty light"

(which is indeed so every Rosh HaShanah⁷;

the new light of this Rosh HaShanah

(which falls on Shabbos,

and the year 5703)

is drawn from a "place" that is even higher, beyond the category and form of light,

until from His Essence and Being, may He be blessed,

And this is drawn down openly to the lowest level into the reality of Jews as they are souls in bodies here below.

And all this is drawn down immediately,

directly,

in the first moment of Rosh HaShanah,

But afterwards a Jew must "gather up the packages" that he receives,

through his avodah in the manner of "and Yaakov went on his way",

the way of Torah and mitzvah,

And specifically to his way - in his flask.

And in particular through the service - measure for measure

4 and

Sefer HaSichos - 5703

Measure - a vessel for the drawing down of miracles from above

(May it be a year of miracles)

- David that a Jew does his service in a manner of miracles,

Conduct above nature and his habit

(even in holiness)

⁷⁵ Until now,

Until all this - in a manner that is incomparable.

And especially after Jews have already added in their service, and in particular - during these three years,

the year 5748 and 5749,

the year 5749, your hands,

And the beginning of the year 5750,

May it be a year of miracles — in all this there must now come even more,

And in a manner of miracles relative to the previous service.

Therefore, it is proposed,

That standing at the beginning of the new year 5750 — each one should arouse,

Arouse himself and arouse all the Jews whom he can reach,

That the year is called 5750,

Initials: 'May it be a year of miracles,'

And therefore each one should take upon himself good resolutions up to adding in his service in a miraculous manner,

incomparable to how much he has done until now,

And in general - in all matters of Torah and mitzvos,

Torah, service, and acts of kindness,

And similarly - in the particular service and particular mission of each and every one,

each one according to his matter.

And in order to bring this down immediately into a matter of actual deed - each one should take upon himself an additional hiddur in the fulfillment of the mitzvos,

In accordance with what the Rebbe, my father-in-law, the Admor, counted⁷⁶,

that 'the Rebbe

my father-in-law, the Rebbe

(the Maharashab)

customarily accepted upon himself an additional hiddur before each Rosh Hashanah,

And that the story, especially from a Nasi, is a directive and empowerment,

And especially since there was already the opening of the path in this through the Rebbe, of blessed memory - to every Jew,

and this is particularly relevant on Rosh Hashanah of a special year - 5750,

May it be a year of miracles,

there must be a new hiddur in a manner that is beyond comparison

(in a miraculous manner)

relative to his previous avodah.

And through that which a Jew adds in a manner of miracles in his avodah — in addition to what he makes a vessel to receive the blessings and effluences that were drawn down in the first moment of Rosh HaShanah — this brings about even more and more blessings and effluences throughout all the days of the year,

in all the needs of Yidden — in gashmiyus and in ruchniyus,

and in ruchniyus and gashmiyus together,

beginning with the revelation thereof in completeness, "on the day of our festival"

(Sukkot)

when all the enigmas that were opened on Rosh Hashanah are revealed in a manner of "b'kiseh"⁷⁷,

until in a manner of absorption on Shemini Atzeret

(from the term 'klitah'⁷⁵)

Simchat Torah,

And afterwards - the blessings and influences are drawn from it throughout the entire year,

as above, in a manner of miracles.

Including and especially - the main point - the true and complete redemption,

and earlier

the first days of the year 5750

5 and

and it will be "As in the days of your exodus from the land of Egypt, I will show him wonders"

miracles and wonders even compared to the miracles of the Exodus from Egypt

And it becomes immediately after the Musaf prayer of Rosh Hashanah: "Sound the great shofar for our freedom"

And especially through the shofar blowing of Jews on Rosh Hashanah,

Including - the great tekiah,

which the baal tokea blows with all his strength and prolongs as much as possible,

which becomes the "bekhol me'odekha"²" which is a

vessel for "teka beshofar gadol lecheruteinu",

the freedom of all Jews,

men, women, and children,

in the true and complete redemption through Mashiach Tzidkeinu,

the tenth nasi,

which is the aspect of the general yechidah of the children of Yisroel,

and through him - the yechidah in the soul of each and every one of Yisroel is revealed,

until - the revelation of the essence of the soul,

until - the revelation that Yisroel and the Holy One, blessed be He, are entirely one.

Michah 7,

Or HaChaim on the verse there.

Celebration of the Amidah.

Va'eschanan 6,

Sefer HaSichos - 5750