Reb Tzvi Hersch HaKohen of Rimanov, zt”l was a humble and unassuming tzaddik—unique among the rebbes of his generation. He was orphaned as a young child and did not come from a “rebbishe” lineage, but was chosen for the position solely due to his righteousness and light. Later in life, Reb Tzvi Hersch married off one of his children to the family of Rebbe Yisrael of Ruzhin, zt”l. The custom at Ruzhiner weddings was for Rebbe Yisrael to declare the family yichus which traced directly back to the great Reb Dov Ber, Maggid of Mezritch. When the Ruzhiner was done, the attendees at the simcha waited pensively to see how Reb Tzvi Hersch would respond. It was no secret that he’d come from humble origins.

With clarity and confidence, Reb Hersch declared, “My father was a simple tailor and as he was niftar when I was a child; sadly, I do not have many memories of him. One thing I do remember, though, is the fundamental rule of tailoring that he taught me: ‘It’s never too late to fix what you’ve sewn. If you sew the wrong stitch, you can always take it out and start again.’”

When the Ruzhiner heard the words of his new mechutan, he began to cry, “Gevalt is your yichus great!”

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Our sedra lays out the mitzvos associated with anointing a king in Israel, and details the limitations placed on his personal life so that he will maintain perspective while ascending the royal throne. He is not to acquire too many horses, excessive gold and silver, nor a multitude of wives; he is commanded to write and carry with him a personal sefer Torah, as a constant reminder, לבלתי רום לבבו מאחיו—“so that his heart will not be haughty over his brothers,” (17:15-20). Though specifically directed toward the king, this mitzvah is an important directive and reminder for all of us regarding a most basic element in our avodas Hashem: maintaining genuine humility and cultivating a sincere, deep respect for one another.

Parshas Shoftim also describes some of the circumstances of Klal Yisrael at war:

כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כי ה׳ אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם

“When you go out to war against your enemies, and you see horse and chariot, a people more numerous than you, you shall not be afraid of them, for Hashem is with you, Who brought you up out of the Land of Egypt,” (20:1).

The Kohen—representing the leadership of the nation—addresses the klal: שְׁמַע יִשְׂרָאֵל—“Hear, O Israel, today you are approaching the battle against your enemies.” אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם—“Let your hearts not be faint; you shall not be afraid, and you shall not be alarmed, and you shall not be terrified because of them!”

This command of the Kohen inspires us to recognize that with the help of Hashem, victory is in our hands; we are to dig deep within ourselves and find faith and indomitable strength.

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Rabbi Yehudah HaNasi (Avos, 2:1) charges us to focus on three things so as not to fall into “the clutches” of aveira: דע מה למעלה ממך—“Know what is above you … an eye that sees, an ear that hears, and that all your deeds are written in a book.” The Maggid of Mezeritch and Rav Chaim Volozhiner—the primary students of the Baal Shem Tov and Vilna Gaon—respectively, offer parallel, expansive interpretations of the notion of knowing what is “above us,” reading the phrase as saying, “Know that what is decreed Above is mimcha—from you.” That is, our efforts, intentions, thoughts and actions are impactful and “influence” the divine response above. What we do in the world “below” is mirrored back to us from Above.

If one experiences debilitating fear in facing the enemies of our people, it may be because he feels he lacks the merits or abilities to stand against them. He may also feel we are unworthy of victory due to being in an inadequate spiritual state: “Perhaps we are not deserving of God’s grace and mercy, divine protection and assistance … ” The Ohr HaChaim HaKadosh tells us, “Do not let your spirit fall! What comes from Above is “mimcha—from you!” The עַם רַב מִמְּךָ—the am rav, the “greatness of this people,” comes from us—our decision! Thus, the Torah commands us to make a resolute decision to not be fearful because of any aveiros you believe you may have!”

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On Rosh Chodesh Elul, a sign would hang at the entrance of the beis midrash in Kelm, Lithuania: “Achdus haavadim hi kiyum haMalchus—The Kingdom is upheld by the unity of the servants.” At a time when personal introspection and growth is at the forefront of our mind, this message directs our teshuvah toward one another. We recognize that coronating HaKadosh Baruch Hu as our King is only possible when we are all together: “Vayehi biYeshurun Melech, behitaseif rashei am, yachad shivtei Yisrael—Then He became King in Yeshurun—when the heads of the people assembled, the tribes of Israel together,” (Devarim, 33:5).

The biggest threat to our national security is the ancient “conceptzia” of sinas chinam—being stuck in disunity, disrespect, intolerance and baseless hatred of our fellow brothers and sisters. It is demoralizing; it makes us think of ourselves as unworthy. Achdus—unifying under our Father, our King—is the greatest spiritual protection for our soldiers and nation. It expresses our worthiness and helps us to feel our greatness and the strength of our emunah.

This Shabbos marks the start of Chodesh Elul, our formal entry into the Yemei haTeshuvah—the auspicious days leading up to the new year. There is much for us to fix in our personal and collective spiritual and cultural “wardrobe” of thoughts, feelings and actions; “garments” that desperately need mending in our society, community and nation. Yet, when Hashem’s Kingdom is upheld by the unity of His servants, we will be victorious over our spiritual and physical enemies.

May this month be a new beginning for us all in deeply appreciating and respecting one another, and in serving Hashem, together—from all our unique perspectives. May our teshuvah include a return to absolute faith in our personal, communal and national nikudos tovos: gevaldt is our yichus great! May we believe in ourselves, and may Hashem’s belief in us be openly revealed.

ביחד ננצח—“as one, we will be victorious.”

Rabbi Judah Mischel is executive director of Camp HASC, the Hebrew Academy for Special Children. He is the mashpiah of OU-NCSY, founder of Tzama Nafshi and the author of “Baderech: Along the Path of Teshuva.” Rav Judah lives in Ramat Beit Shemesh with his wife Ora and their family.