Pre-Selichos 5769

Four things overturn the judgment of a person. There are four, four activities in which a person can engage which even if a verdict has been issued, an unfavorable verdict Rachmana litzlan against him, it can be overturned by the force of any of these four things: Tzedakah giving charity, Tze'akah crying out to Hakadosh Baruch Hu, Shinui Hashem changing one's name, v'Shinui Ma'aseh changing one's actions. V'yesh omrim af Shinui Makom changing one's, one's location, moving, uprooting. The Rambam interprets Shinui Hashem in a symbolic or representative sense that in changing one's name, so one is proclaiming that I'm not the same person who committed the averos, I'm a different person. So it's something again symbolic, representative. Shinui Makom, changing one's location, the Rambam interprets that in a more substantive fashion. Says that galus, exile, is mechaperes, is a source of atonement, because galus, being exiled, is a humbling experience. Anonymity is very humbling. When, when we move in circles where we're known, so we have people who, who cherish our, our friendship, who respect us. There's something validating about being known. Anonymity is very humbling. That's how the Rambam interprets Shinui Makom. Perhaps we'll explore an, an additional understanding of Shinui Makom, also more in a more symbolic and representative sense. But in order to do that, let's take a look at another Gemara on the next daf here in Rosh Hashanah. Amar Rabbi Yochanan אלמלא מקרא כתוב אי אפשר לאומרו. Were we not to have the pasuk in the Torah of ויעבר ה׳ על פניו ויקרא, where the Torah not to have suggested this anthropomorphic metaphor, so it would have been blasphemous for us to, to employ such a metaphor.

אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקדוש ברוך הוא כשליח ציבור.

Hakadosh Baruch Hu as it were made himself appear, created a vision as though again speaking anthropomorphically, as though he were wrapped in a tallis like the shliach tzibbur, והראה לו למשה סדר תפילה. And he illustrated the, the selichos, the davening that we're about to, we're about to engage in.

אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם.

Whenever the Jewish people sin, let them, let them follow this seder hatfillah and I'll forgive them. And then what ensues are the Shelosh Esrei Middos. ה׳ ה׳ אל רחום וחנון. The Gemara does not go through all the Shelosh Esrei Middos, but the Gemara does comment on the first two words of Hashem, Hashem. And the Gemara comments as follows: Hashem, Hashem,

אני הוא קודם שיחטא האדם ואני הוא לאחר שיחטא האדם ויעשה תשובה.

I am Hashem before a person sins and I'm also Hashem after the person sins and repents. Rav Hutner in Pachad Yitzchak offers a remarkable insight into this Gemara. into teshuvah. Paraphrasing he says as follows: Chazal tell us, it’s a little bit of a difficult concept for us to relate to, but that Hakadosh Baruch Hu created the world employing his name. Hakadosh Baruch Hu כי בקה השם צור עולמים. Hakadosh Baruch Hu created the world using the letters, the letters in Lashon Ha-kodesh are not just phonetic symbols, they’re not just symbols for sound, but letters in Lashon Ha-kodesh the letters of the Aleph Bais represent primal spiritual forces. Specifically, most especially, the letters of Shem Hashem, יוד קא ויו קא, כי בקה השם צור עולמים, Hakadosh Baruch Hu created the world with the letters of his name. So יוד קא ויו קא again represents not only the quality, the attribute of mercy, of rachamim, but also the source of life. If then the Gemara tells us,

השם השם אני הוא קודם שיחטא האדם ואני הוא לאחר שיחטא האדם ויעשה תשובה,

says Rav Hutner what that tells us is that the same way Hashem again is the source of existence, so too teshuvah means that there’s another world of teshuvah. And that when again at first it’s very abstract we’re going to try to understand what this means a little bit. But אני הוא לאחר שיחטא האדם the same way my name Hashem gave rise, gives rise to the world, it also gives rise to another world, a world of teshuvah. So when a person does teshuvah, he moves, he transports himself to a different world. It's not something which unfolds within this world, but potentially it can mean that a person is transporting himself to a different world. The Sifrei Chassidus amongst them the Nesivos Shalom from the Slonimer Rebbe quote from the Zohar Ha-kodesh that there’s a notion of teshuvah tata-a and teshuvah ila-a. A lower form of teshuvah and the higher form of teshuvah. There is it would seem a lot of similarity and overlap between this notion of a world of teshuvah and the teshuvah ila-a. This higher form of teshuvah. Let’s try to understand what it means. In the bracha on teshuvah in the Shemoneh Esrei three times a day, hashivenu avinu l-sorasecha. Return us Hakadosh Baruch Hu bring us back to your Torah. V-karveinu malkeinu l-avodasecha. Bring us close malkeinu l-avodasecha to your service. והחזירנו בתשובה שלמה לפניך. And help us repent fully. So first of all what’s the progression within the bracha? And second of all what’s the difference between the first phrase in the bracha of hashivenu avinu l-sorasecha? Again hashivenu is also lashon teshuvah. hashivenu avinu l-sorasecha and the culminating phrase of והחזירנו בתשובה שלמה לפניך? It would seem to be identical. There is a famous Medrash in Eicha Rabbah where the Medrash comments on a pasuk in Sefer Yirmeyahu. In Yirmeyahu perek tet-zayin Hakadosh Baruch Hu plaintively says ואותי עזבו ואת תורתי לא שמרו. They, meaning us, have abandoned me and the... v'sorasi shamaru. Chazal clearly prompted by once once we're indicted as having abandoned Hakadosh Baruch Hu, that would seem to be all-encompassing. What else is there to add to that indictment? Osi ozavu, we're indicted rachmana litzlan for having abandoned Hakadosh Baruch Hu. So what does the navi have to quote that Hakadosh Baruch Hu adds to that? V'sorasi lo shamaru? And not only did they abandon me, not only don't they think about me, not only am I not on their radar screen, but they're not putting on tefillin in the morning, they're not checking for a proper hashgacha on the food they eat. Chazal comment הלוואי אותי עזבו ותורתי שמרו. Hakadosh Baruch Hu says halevai, if only they would have just forgotten about me, but they would have maintained an involvement with Torah. From the next line it seems especially Talmud Torah. מתוך שהיו מתעסקין בה, because if that had been the case, if it was only osi ozavu, but torasi shamaru, there was an ongoing involvement and preoccupation with Torah, so what would have happened is the following: מתוך שהיו מתעסקין בה, due to their involvement with Torah, hamaor sheba, right? Lashon of shnei hameoros hagedolim. Hamaor sheba, the repository of light within Torah, haya machziran lemutav. The light within Torah would have brought Klal Yisrael back. The pshat in the bracha, I don't think we'll have time tonight to comment on on the middle on the middle phrase. But the hashivenu Avinu l'Torasecha and then only later החזירנו בתשובה שלמה לפניך reflects this sequence, this dynamic of the medrash. Hashivenu Avinu l'Torasecha, initially, Hakadosh Baruch Hu give us some connection with the Torah. Through that connection, hamaor sheba, the light in Torah will be machziran l'mutav, the light in Torah will bring us back, the light in Torah will will bring about our repentance. Hashivenu Avinu l'Torasecha and then on the heels of that it will be החזירנו בתשובה שלמה לפניך. Now this metaphor or this imagery of maor sheba, the light of Torah, suggests in this context a model for thinking about growth, advancement in avodas Hashem in general and in shuva in particular. Dehainu, hamaor sheba suggests that shuva, at least in its fullest sense, requires illumination. Let let's let's try to develop that point a little bit. A person can progress in his or her avodas Hashem, a person can take steps forward in his or her shuva in one of the following two ways. We can correct things that we're doing that we know are wrong. It's not such a comfortable thing to think about, but truth be told, so probably everyone of us is aware of things that we do which which are wrong. In other instances, maybe not entirely wrong, but not as right as they could be, not as right as they should be. And to do shuva means to correct things that we know are wrong, to change how we do things. But this is a much more ambitious And necessary form of teshuva which is to dispel blind spots. To not only change how we do things, but to change how we see things, and then as a corollary to that, to change things on a large scale, to transform things. Hamohr Shebo, the model for teshuva which is suggested by the phrase in Chazal Hamohr Shebo is that teshuva requires illumination. We all have blind spots in our lives, blind spots in our observance of Torah, blind spots in our interpersonal relationships. And if we want to not only take baby steps forward, but we want to move to the next level, so then we need to be able to see through the Hamohr Shebo, through that light of Torah, areas that were totally dark to us before. Let's perhaps consider some examples, again, both for the purpose of clarifying what we're talking about, as well as because of the importance of these examples. Let's begin with tefilla, one of the three pillars on which the world rests. Let's consider tefilla from the perspective of how often we arrive on time, if not early, for tefilla, as opposed to arriving late. Let's consider tefilla from the perspective of how often we run out before the end of davening. Let's consider tefilla from the perspective of the pace at which we daven. Let's consider tefilla from the perspective of whether there's focus and concentration, or whether that's disturbed and disrupted by talking during davening. And let's consider tefilla from the perspective of how much skipping of tefilla is built into the way our davening is scheduled. It wasn't the printer's whim that korbanos are printed in the beginning of Shacharis, in between those pages that we turn, in between Birkas HaShachar and either Hodu or Mizmor Shir. It wasn't a printer's whim that they're there. Apparently we're supposed to say them. Apparently that's the, according to Chazal, that's the zechus in which we maintain our right to Eretz Yisrael.

במה אדע כי אירשנה קחה לי עגלה משלשת ואיל משולש.

When Avraham Avinu asked by Bris Bein HaBesarim, in what merit are we going to be able to, will I, or my descendants, be able to keep this gift of Eretz Yisrael, so Hakadosh Baruch Hu tells him bizchus hakorbanos. And when we can't offer korbanos, it means saying korbanos. But we are scheduled to skip them, not that occasionally, occasionally we're running late, no, it's scheduled to, and if the shliach tzibbur will, perish the thought, will say korbanos straight and not jump to Rabbi Yishmael, he won't be shliach tzibbur tomorrow. So what's the common denominator of all these things? What's the common denominator of the fact that we at times come late, leave early, have an X minute cap on, minute not hour, X minute cap on how long davening is allowed to take? The fact that there is a background of chatter at various points during davening. So what it all points to is, I guess we would say in our slang, is that we simply don't get it. Imagine, imagine for a minute, I don't know, your boss with whom you have a rather formal relationship. He's not so easygoing. Your boss says he wants to have a meeting with you, wants to meet you. So who's, I'm going to show up late for the meeting with my boss? I'm going to run out early? I'm going to tell him that we have to skip part of the agenda? And I'm going to tell him that he has thirty minutes in which to tell me what he wants to say and in which he should listen to my response, and after thirty minutes I'm leaving. It's as if we've totally forgotten just what tefillah is. That tefillah represents—the Rav used to talk about in his drashas very regularly—that we have to understand how is tefillah even possible? How is it possible? Isn't it presumptuous that finite man is allowed to come and approach Hakadosh Baruch Hu and talk to Hakadosh Baruch Hu? So that was the aspect of tefillah that he felt required explanation. We're not bothered by it because I'm not sure how much Hakadosh Baruch Hu is in the picture when we daven. It's turning pages. It's turning pages. The more efficiently and the more quickly we turn the pages, the more we get on to other things that we're busy with in life. I think if for a minute we would reflect on A, יראה עצמו כעומד לפני המלך, that a person is standing before Hakadosh Baruch Hu. B, all our hatzlacha—let's talk in a more selfish vein, on the level of self-interest—all of our hatzlacha in life, in everything, materially, spiritually, everything depends upon Siyata D'shmaya, depends upon heavenly assistance. So what am I doing? I'm running out, I'm running out of davening early because I want to catch a bus, because I have to get to the office, because I have a meeting, because because what? It doesn't matter what it is, other almost other than Pikuach Nefesh, other than saving a life, because whatever it is, whatever I'm trying to do, whatever I'm trying to accomplish, so ultimately that depends upon Siyata D'shmaya. It depends upon Hakadosh Baruch Hu giving, providing the heavenly assistance. So what more self-contradictory thing is there to do and self-defeating than to run out of shul early, to go like an express train through davening? We're talking to Hakadosh Baruch Hu. Everything that we want, everything that we need in life depends upon His responding to us. Tefillah is one of our blind spots. Some of our blind spots are due to ignorance, and some of our blind spots are just due to habit and convention. המאור שבה מחזירן למוטב. It's not just a question of changing how we do things, but there's a more fundamental change that we need to make in how we view things. That's a much, much more potentially far-reaching change. How we do things, okay, is an adjustment here, an adjustment there. There's not that many things that we're aware of in our lives that we know are wrong. Okay, there are enough things, too many things. But the major change in... in our lives comes again from dispelling these blind spots. If we reflect what tefillah is, whom we're engaging in tefillah, so all of these behaviors are unthinkable. Okay, does that mean it will never ever happen? I don't know, presumably it will happen occasionally, but certainly on a regular basis, it's unthinkable. Unthinkable. It's one blind spot in our lives. Another blind spot in our lives relates to time. Time. We often have a very cavalier attitude towards time. If we're in vacation mode, if it's a day off, if we have a week off, so then the feeling is, oh, I've got plenty of time. Plenty of time. And because of that, we're very relaxed about our own time, and more troubling, we're very relaxed about other people's time. We're very relaxed about keeping other people waiting. It's only, it's time. The Torah tells us there's an Ohr HaChayim HaKadosh in this morning's krias haTorah in Parshas Vayeilech, הן קרבו ימיך למות, where he cross-references something that he speaks about at greater length in Parshas Vayechi. The Torah's perspective on that, again, something that we should be able to intuit even without all the kabbalistic details which the Ohr HaChayim HaKadosh tells us. Time is life. It's not it's only time, it's only five minutes, it's only an hour, it's only two hours. No, time is a part of life. And as such, time has eternal potential because everything we do in our lives can have and does have eternal repercussions. So time, there's no such thing as only time. There's nothing more valuable and nothing more precious than time. Wasting my own time, even worse, wasting someone else's time is wasting my life or wasting, even worse, wasting their lives. Again, when we shine the spotlight on it, it's clear. It's clear. Ha'maor shebah, it's clear. Let's take another example. First two examples which we considered are very important but again somewhat limited in scope, somewhat limited in terms of application. The third area, the third blind spot is our attitude towards our involvement with Olam Hazeh. And again, as we did with tefillah, let's look at a few let's take a few talking points here in terms of how to measure or how to calibrate what that attitude is. When we plan for the future, so what are we thinking about? What type of lifestyle do we seek to to finance? What type of lifestyle do we allow to preoccupy our our time? What's the place, what's the role that pleasure and pursuit of pleasure occupies in our lives? So what are the answers to these questions? So I think when we plan for the future, it means that we're planning for our retirement, we're planning for our children's education and other expenses associated with that. And that's not wrong, it's not inappropriate. But are we planning for what comes after Olam Hazeh? Or we're just planning for what happens after age 62, 65, 67? Is there as much planning for Olam Haba as there is for retirement? Does the lifestyle that we look to live, do the does the pursuit of pleasure in which we engage, is it because we need harchavat hada'at, we need a little bit of expansiveness to be able to learn, to think, to reflect, or do all these things point to that we think that Olam Hazeh in its physical material sense has primacy? The preoccupation with the material and the physical beyond what's necessary, beyond what's necessary, points to the fact that we do, we do relate to Olam Hazeh, you have to get the most, not in a spiritual sense, but in a physical materialistic sense. We have to get the most, we have to squeeze the most out of Olam Hazeh. Hamaor sheba, what's the light which Hamaor sheba casts? התקן עצמך בפרוזדור כדי שתיכנס לטרקלין. It's a waiting room. It's a waiting room. It's an antechamber. One's eternal life is not here. Very short and fleeting. And yet we're so focused on Olam Hazeh-dik values, again, not on what's necessary to to live properly in Olam Hazeh, but in Olam Hazeh-dik values. You know when when we're told now again I'm not suggesting that we're ready to make a leap to this, but just to illustrate, when we're told that the Chafetz Chaim had no furniture because he said he was just passing through. To understand that story what that means is not that the Chafetz Chaim was sacrificing to live a Spartan life. If we could have followed up and asked the Chafetz Chaim well how do you have the koach hanefesh, how do you have the the the fortitude to be able to make the sacrifice, he wouldn't have understood the question. Again, where we have a blind spot, so he saw clearly. He saw clearly. Hamaor Sheba is not only to change how we do things, but to change how we see things. The Chofetz Chaim lived in a different world. He lived in a world that was a venue for avodas Hashem. We live in a world where money is important and pleasure is important and where we're looking for luxury and opulence. The Chofetz Chaim lived in a world where a person has to be dressed properly in a dignified way, a person has to eat properly to keep himself strong. He didn't live in the same world. He lived in the real world and we live in an illusory world, much to our detriment. Chovos HaLevavos puts things very honestly and very starkly. Chovos HaLevavos says that love of this world, again in its physical materialistic sense, not as again as a venue for serving Hakadosh Baruch Hu, but in its physical and materialistic sense, Chovos HaLevavos says can no more coexist with love of Olam Haba, which is purely spiritual, than water and fire can coexist. Two totally different orientations. If I'm oriented towards physical pleasure, if I'm oriented towards the physical and the materialistic, so by definition that's antithetical to being oriented towards the spiritual. Hamaor Sheba. So what again, even on a level just of self-interest, self-interest? So what does a person take with him? A person takes with him all the pleasure he had in Olam Hazeh? No. As soon as it's finished, it's finished. He takes with him his riches? He doesn't take with him his riches either. The only thing that endures is spiritual. The material doesn't endure. The only thing that endures, the only thing that a person takes with him, is what's spiritual. So that's what life is about. That's what our life should be oriented towards. Again, it may mean for one person more of an emphasis on Talmud Torah, for another person it may mean more of an emphasis on chessed, for another person it may mean more of an emphasis in terms of avodah, in terms of davening. What the exact combination is is going to vary from individual to individual, but the common denominator is that the orientation should be in a way that one's neshamah is especially suited for. The orientation should be towards serving Hakadosh Baruch Hu, towards being involved with spiritual things. That's what this world is. All these things that we consider prizes, so the Chofetz Chaim saw that as distractions and entanglements. Hamaor Sheba. How did he see that? What dispelled that blind spot? Hamaor Sheba. So a little bit we begin to understand what it means when Rav Hutner tells us that teshuvah is a different world. There's a notion of teshuvah tata'ah, there's a notion of teshuvah ila'ah. If I'm only changing what I already know is wrong, I'm still in the same world. I'm not transporting myself to a different world. But when Hamaor Sheba, but when the Torah, when I allow the Torah to shine a spotlight that I see the entire landscape in front of me differently, so then I'm transported to a different world. The money, the pleasure, whatever it is, is no longer a prize that I'm looking for, is no longer an end unto itself. It's a means. It's a means. It can be a means for lots of mitzvos also, but it's a means. Not an end unto itself. It's a different world. It's a different world. Once you see once we see things differently so then we've been transported to a different world. But it's not easy. Not necessarily easy to transport ourselves to a different world. And one of the main hurdles there is in an old Jewish joke and as is true of all old Jewish jokes none of the vulgarities that pass for humor nowadays but old Jewish jokes are all edifying, all have a musar haskel. So there's a there's a joke it's it's in the in the throes of of the severe harsh Russian winter. A man's looking for a carriage that will take him to to Minsk. So he hears the bal agola he hears the carriage driver announcing he hears this is what he hears going to Minsk whoever needs a ride should get it. So he he takes his seat in the in the wagon and the carriage begins piling up the blankets to try to insulate himself he piles 20 blankets on it's sub-zero weather freezing. 20 below zero piles on all the all the blankets finally finally has himself warm. And then the carriage fills up and then as a double as a double check so the bal agola the wagon driver says okay just want to make sure everyone here is interested in going to Pinsk, right? So he so Pinsk? No we're supposed to be going to Minsk. No I said Pinsk. So the the Jew who's on the wagon says well איך בין שוין אנגעוואוינט. I'm already warm and cozy so I'll I'll go to Pinsk. What what's the point of the of the story? Sometimes even when for a moment we see things with clarity even when hamaor shebo spotlights highlights what life is about what life should be about for us. מיר זענען שוין אנגעוואוינט. The things that we're used to the pleasures that we're used to. The habits that we have which are hard to break. מיר זענען שוין אנגעוואוינט. Ei hachi nami I originally was planning on going to Minsk and and and on some level I I do have to acknowledge that this wagon is going to but I'm already cozy. It's warm it's cozy and if I'm gonna have to start taking off all the blankets and going out and waiting for another wagon so I suppose it's doable but it's not it's not so easy. Even when we have the hamaor shebo there has to be a tremendous resolve there has to be an iron will. If there's an iron will so then הבא ליטהר מסייעין אותו. If there's an iron will so then Hakadosh Baruch Hu says I'll transport you to that other world. But there has to be an iron will. אין דבר עומד בפני הרצון right literally there's nothing that stands in the way of of one's ratzon. So what does that mean? So the in the Gerer dynasty they explain that to me in the following. Doesn't necessarily mean that I can do whatever I want to do. No it's not true in every realm. But אין דבר עומד בפני הרצון means there's nothing preventing me from having that ratzon. That's totally up to me. Having the desire to do something that's up to me there's nothing. No force in the world, there's no one in the world that can prevent me from having that desire to change. אין דבר עומד בפני הרצון. And in this case, so here we have a haftacha, here we have a promise, here we have a guarantee that not only will I be able, if I choose to have the desire, the will, but here Hakadosh Baruch Hu says, and I'm gonna, and I'm gonna, and I'm gonna see to it that it's implemented because הבא לטהר מסייעין לו. So how do we dispel the blind spots in our lives, given this model? Given this model, that one day a person wakes up and realizes what tefillah is and how unthinkable our attitude and demeanor is. One day a person wakes up and realizes the preciousness of time, and again mimmela, just as a natural omer, as a natural corollary, then seeks to change how he values his and other people's time. So how do we dispel other blind spots in our lives? So first of all, as the Midrash says, hama'or shebah, we need to learn. we need to learn. We need to study Torah. And specifically, specifically in terms of values and attitudes, be it sifrei musar, sifrei Chasidus, in terms of just very practical application, sifrei Halachah. The foundation for everything in the Baraita which provides the structure for the Ramchal's Messilat Yesharim is Torah mevia lidei. It all begins with Torah. How much we learn is probably another blind spot that would benefit from the spotlight of hama'or shebah. But in addition to our own learning, Messilat Yesharim says we should engage daily, daily in an introspection, cheshbon hanefesh. Again, for the purpose not only of identifying what I'm doing wrong that I know is wrong, but based on what I'm learning, based on the ma'or shebah to see those larger blind spots and to try to dispel them. There is a very famous story which I'm sure you're familiar, how the Vilna Gaon invited his contemporary, the Dubno Maggid, to come give him musar. He should rebuke him. Apparently, even the Vilna Gaon was of the opinion that sometimes even with our own learning and even with our own cheshbon hanefesh, we need to help each other in identifying these blind spots. And that אין חבוש מתיר עצמו מבית האסורים, the fact that someone who's imprisoned can't always unilaterally help himself and release himself from the jail, is true in terms of discovering and diagnosing blind spots as well. The fact that teshuvah has the power to transport us to a different world, could be that that's what, when Chazal speak about shinui makom. So maybe again that's the symbolic representative meaning of what they mean by shinui makom is that one lives on a different plane. Not just that I move from from one borough to another borough, but that's all on the same plane, that's basically the same world. Shinui makom could be on a deeper level Chazal are hinting, shinui makom means one one is transported to a different world. That's מקיים את דעתו של אדם, a different person. You see, one sees life differently. One sees again the opportunities of life differently. And things which again which which previously were so such a strong draw, I don't know, to the things that we we waste time on, but with shinui makom a person's transported to a different place, meaning that he's living on a different level, on a different plane, so then there's no there's no draw why I should waste my time on on on whatever these totally meaningless. I have a chance to, I have a day off, I have a chance, I can learn, I can do a mitzvah, I can do a chesed. And because teshuva has the ability to transport us to a different place, that's why Hakadosh Baruch Hu says that we can leave the baggage behind. The baggage of of being tainted, of being sullied by cheit. The baggage of of what rachmana litzlan, what punishment should be forthcoming, but when a person transports himself to a different world, so that baggage remains behind. The baggage doesn't go along. But it begins with hashivenu avinu l'sorasecha to expose ourselves to the ma'or shebo to dispel, to dispel the blind spots, to have that will, iron will if necessary, that no matter how much discipline I'm gonna have to exercise to follow up on what the ma'or shebo identifies for me. I'm willing to do and I'm determined to do my share and then I enjoy the havtacha that Hakadosh Baruch Hu will do his share. As we involve ourselves more in his avoda then ultimately, ultimately it can and does be'ezrat Hashem culminate in החזירנו בתשובה שלמה לפניך. A gut yohr, kesiva v'chasima tova.