Hilchos Teshuva Perek 1: Viduy

Let's maybe let's begin in the beginning of Hilchos Teshuva here for a minute. Pereq Aleph, Halacha Aleph.

כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתוודות לפני האל ברוך הוא שנאמר איש או אשה כי יעשו מכל חטאת האדם למעול מעל בה' ואשמה הנפש ההיא והתוודו את חטאתם אשר עשו זה וידוי דברים וידוי זה מצות עשה כיצד מתוודים אומר אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והרי נחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה וזהו עיקרו של וידוי וכל המרבה להתוודות ולהאריך בענין זה הרי זה משובח וכן בעלי חטאות ואשמות בעת שמביאים קרבנותיהם על שגגתם או על זדונם אין מתכפר להם בקרבנם עד שיעשו תשובה ויתוודו בדברים שנאמר והתוודו אשר חטא עליה וכן כל מחוייבי מיתות בית דין ומחוייבי מלקות אין מתכפר להם במיתתם או במלקותם עד שיעשו תשובה ויתוודו וכן החובל בחבירו או המזיק ממונו אף על פי ששילם לו מה שהוא חייב לו אין מתכפר לו עד שיתוודה וישוב מלעשות כיוצא בזה לעולם שנאמר מכל חטאות האדם.

Okay, lot of lot of questions here. This halacha illustrates really very well, very graphically, in a microcosm, it could be we mentioned before we began our Thursday Seder in Hilchos Teshuva within Mishneh Torah, the emes is that Hilchos Teshuva is koneh makom atzmo that the Rambam made it into Hilchos Nizkei Mamon the Rambam didn't create the discipline. He had a whole Masechet Bava Kamma to work with. Okay, not to detract from his genius and everything else, so he didn't create Hilchos Nizkei Mamon. So Hilchos Teshuva in Chazal you don't have anything systematic and there was nothing really analogous to the Rambam's Hilchos Teshuva here. Halacha Aleph is a perfect example. We'll discuss shortly bli neder irtzeh Hashem how the Rambam pieces together his nusach of vidui but you don't find it anywhere in one place. There's no one makor based on everything the nosei keilim and the achronim say, there's no one makor for the Rambam's vidui. Okay, just to throw out a few questions. So where did the Rambam get אנא השם חטאתי עויתי פשעתי? So that's pretty easy. Chatasi avisi pashati we know from the Mishnah in Yoma and the Baraisa that that was the lashon of the vidui of the Kohen Gadol on Yom Kippur. Chatasi avisi pashati. The Gemara there in that same sugya if you have a Gemara Yoma take a look דף לז עמוד ב. The Gemara tells us how do you know again that it's chatasi avisi pashati again the sequence of course is a machlokes Rabbi Meir and the Chachamim in the Baraisa on לו עמוד ב. How do you know it has to be ana and how do you know Shem? So the Gemara says we know ana from Moshe Rabbeinu by the Ma'aseh Eigel אנא חטא העם הזה חטאה גדולה that Moshe Rabbeinu says the vidui be'lashon ana. Then how do you know that you have to have Shem Hashem? So we know that from Eglah Arufah כפר לעמך ישראל אשר פדית ה'. Okay, so that's the ana, that's Hashem, חטאתי עויתי פשעתי לפניך. How do you know the nichamti u'voshti? So Rambam gets that from he gets that from psukim.

כי אחרי שובי נחמתי ואחרי הודעי ספקתי על ירך בשתי וגם נכלמתי כי נשאתי חרפת נעורי.

Klal Yisrael says to the Hakadosh Baruch Hu, nichamti and voshti vegam nichlamti. Where does the Rambam get, okay so אנא השם חטאתי עויתי פשעתי, where's the assisi kach vekach? That's a machlokes Tannaim whether צריך לפרוט את החטא or not and the Rambam paskens that צריך לפרוט את החטא again according to that view in the Tannaim, רבי יהודה בן בבא. So that too is derived from Moshe Rabbeinu:

אנא חטא העם הזה חטאה גדולה ויעשו להם אלוהי זהב.

That Moshe Rabbeinu is mefaret hachet. Where did the Rambam get ולעולם איני חוזר לדבר זה? I don't know if he was the first but I know the Avodas HaMelech quotes maybe he was the first one to call attention I don't know that mamash at the very end of Yoma in the Yerushalmi, the Yerushalmi says:

כיצד מתוודה חטאתי ומרעה עשיתי ובדעת רעה הייתי עומד ובדרך רחוקה הייתי מהלך וכשם שעשיתי איני עושה וכשם שעשיתי איני עושה.

Okay, so we can sort of give a makor for everything you have in the Rambam. But the truth is every makor seems like it's a potential tiyuvta also because by the viduy Kohen Gadol all you have is chatasi avishee pashati you don't have the nichamti u'voshti and assisi kach vekach or ולעולם איני חוזר לדבר זה. By the Yerushalmi you have the כשם שעשיתי איני עושה you don't have the nichamti u'voshti. So every makor here is a two-edged sword because it lichora seems to be a chatzi tiyuvta at the same time it's chatzi makor, chatzi tiyuvta. So that's one issue. Another issue also discussed in the Avodas HaMelech is the stira in the leshonot HaRambam that here the Rambam says in פרק א הלכה א, זהו גופו של וידוי, and in

פרק ב הלכה ח, הוידוי שנהגו בו כל ישראל אבל אנחנו חטאנו והוא עיקר הוידוי.

Sure. And the Rambam uses the very same phrase right vehu ikar ha'viduy. And it's obviously a different nusach. The third question which obviously the second one and the third one overlap, and in many ways the third question is not just a question of pshat in the Rambam but it's just there's no question which is more noge'a halacha l'ma'aseh in terms of Yom Kippurim is that the Rambam says in פרק א הלכה א that there's no kappara without viduy. There's no kappara without viduy. We spend all day on Yom Kippur davening and being misvadeh and we never once misvadeh in conformity with the Rambam of פרק א הלכה א. Okay so maybe we don't pasken like the Rambam, but maybe. It's true the Rambam says in פרק ב הלכה ח, יום כיפור אבל אנחנו חטאנו, but the pshat is that you would have thought that means in addition the viduy that you say ten times in Arvis and in Shacharis and in Musaf and in Mincha and in Ne'ilah, that's aval anachnu chatanu. But the pshat is you would have thought that doesn't mean to the exclusion of other viduy of פרק א הלכה א. So how is it that we don't have the Rambam's viduy on Yom Kippur? So perhaps it follows as follows. No, this isn't the, this is not finished and polished, but perhaps as follows. In terms of the first kasha of the Viduy Kohen Gadol, so that's our mokor for Chatosi Avitti Pashati, but why isn't that then a tyufta that you don't need ניחמתי ובושתי ולעולם איני חוזר לדבר זה, because in maiseh you don't have that by the Viduy Kohen Gadol? Lichora it follows, imagine, משל למה הדבר דומה. Imagine if you park at a fire hydrant, so imagine the law is you get a ticket, so you have to check off the guilty box on the ticket, you pay the $200 fine, but you also have to then come before the judge and you have to, you have to express your charata, your busha, and לעולם איני חוזר לדבר זה, otherwise your license is revoked. Okay, that's the law. And then the question would be, so can you send someone in your place to attend to, to attend to this viduy? Again, you have to check off the guilty box, yes, I acknowledge that I parked at the hydrant and here's my money order for $200. And then there has to be a ניחמתי בושתי ולעולם איני חוזר לדבר זה. So can I send someone on my behalf to, to represent me? So the pashat is like this. The pashat is, for the simple acknowledgment of the external reality, mistama you can send a representative for that. The acknowledgment, you want to pay the fine, that you can. But the pashat says that you can't, you can't send a representative for the ניחמתי ובושתי ולעולם איני חוזר לדבר זה. That has to be heard directly from the ba'al hadovar. That's not something which you can convey via sholiach. So the emes is even the first viduy of the Kohen Gadol is not only for himself, right? It's ani u'veisi. Kohen Gadol is never misvadeh only for himself. So maybe it's not a kasha. We said how can you use the viduy Kohen Gadol as a mokor? It's more of a tyufta than it is a mokor. Teretz is no, because the viduy Kohen Gadol doesn't lend itself to more than the Chatosi Avitti Pashati because it's ani u'veisi. It's ani u'veisi. So memaila it doesn't lend itself to the ניחמתי ובושתי ולעולם איני חוזר לדבר זה. Okay, that's in terms of the viduy Kohen Gadol, ain hachi nami. But what about the Yerushalmi? How can you use the Yerushalmi as a mokor for לעולם איני חוזר לדבר זה, let it simultaneously be a tyufta that there's no Nichamti Veboshti in the Yerushalmi's nussach of viduy? And to say that that's a machlokes Bavli v'Yerushalmi? Nichamti Veboshti is psukim. It's not a machlokes Bavli v'Yerushalmi. That the Rambam seems to have just drawn directly from the psukim. So how, how do you deal with that? So itochen as follows. Let's come back to the Avodas Hamelech's question about the stira in the Rambam by ikoro shel viduy. So lichora the answer to that is again that the context in פרק ב הלכה ח, if we, if we just go back for a minute to Halacha Zayin there in Perek Beis. Let's say פרק ב' הלכה ז' in Teshuvah. I think we're in פרק ב' הלכה ז' in Teshuvah.

יום הכיפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתוודות ביום הכיפורים ומצות וידוי יום הכיפורים שיתחיל מאמש קודם שיאכל שמא יחנק בסעודה קודם שיתוודה ואף על פי שהתוודה קודם שיאכל חוזר ומתוודה בלילי יום הכיפורים ערבית וחוזר ומתוודה בשחרית ובמוסף ובמנחה ובנעילה והיכן מתוודה יחיד אחר תפלתו והציבור באמצע תפילתם.

And not just the first halacha but halacha ches please.

וידוי שנהגו בו כל ישראל אבל אנחנו חטאנו והוא עיקר וידוי.

So lekhora the teretz on Reb Osher's kasha is as follows. There's the vidduy of kol yemos hashanah and there's the vidduy of Yom Kippur. The vidduy of kol yemos hashanah is

חטאתי עויתי פשעתי עשיתי כך וכך נחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה.

The vidduy of Yom Kippur is aval chatanu. And we'll have more on that later. Again that is a gemara in the end of Yoma, פ''ח עמוד ב', that the ikkar vidduy of Yom Kippur is just aval chatanu. So there's the vidduy of kol yemos hashanah and then there's the vidduy of Yom Kippur. Mimeila there's no stira in terms of what the ikkar havidduy is. The Yerushalmi of כשם שעשיתי איני עושה. So what's the context of the Yerushalmi? So the context, now again the relationship between the vidduy of Yom Kippur and the vidduy in every other context, or more accurately the relationship between מצות וידוי יום הכיפורים and mitzvas vidduy in every other context, perhaps also on Yom Kippur as well, what's the relationship? It's clearly that the מצות וידוי יום הכיפורים is much more limited, right? According to the Bavli it's enough to say aval anachnu chatanu. Now if you look in the context of the Yerushalmi, when the Yerushalmi says keitzad hu misvaddeh, what precedes this in the Yerushalmi is that same braisa that we have in the Bavli that the Rambam is quoting in פרק ב' הלכה ז' of

מצות וידוי ערב יום הכיפורים עם חשיכה עד שלא ישתקע במאכל ובמשתה אף על פי שהתוודה בערבית צריך להתוודות בשחרית אף על פי שהתוודה בשחרית צריך להתוודות במוסף

etc. Dehainu the Yerushalmi here is telling us what the vidduy yom hakippurim is. So lekhora the pshat is like this. There's no kasha. Again so we said that the Rambam's mekoros are as much tshuvta as they are moka. So lekhora in terms of the Yerushalmi of כשם שעשיתי איני עושה the teretz is like this: if you see that the Yerushalmi requires it even on Yom Kippur, so kal vachomer that that's an intrinsic part of the וידוי כל ימות השנה. Me'idach gisa, agam that the Bavli doesn't require that on Yom Kippur, there's no reason to assume that the Bavli and the Yerushalmi are going to disagree about kol yemos hashanah also. So it's also lekhora not a tshuvta. It's a moka without being a tshuvta. Now in terms of maybe what the most important question that we raised was, how it is that on Yom Kippur we're assuming that aval anachnu chatanu is enough and we don't need the vidduy of פרק א' הלכה א'. That's the most pressing question to try to understand. So lulai demistafina as follows. Let's say

פרק א' הלכה ג'. בזמן שאין בית המקדש קיים אין לנו מזבח לכפר אלא תשובה.

So why didn't the Rambam in Halacha Gimmel in Halacha Aleph have another case? Rambam in Halacha Aleph was very comprehensive, right? Whether you're bringing a Chatas and Asham, Teshuva and Vidui are indispensable for kapara. Whether the person is receiving Onesh Beis Din, Teshuva and Vidui are indispensable for kapara. Whether the person is making financial restitution, Teshuva and Vidui are indispensable for kapara. So why didn't the Rambam add to Halacha Aleph

וכן עצמו של יום הכיפורים אינו מכפר עד שישוב ויתוודה?

Yom Kippur, again, the Rambam is basically in Halacha Aleph, he's going through every example that we have of kapara. So why doesn't he mention Yom HaKippurim in Halacha Aleph? And when he says it in Halacha Gimmel, lichora he's not saying what he said about everything else in Halacha Aleph. He only said mechaper lashavim. In Halacha Aleph he made a point of emphatically saying yaasu teshuva veyisvadu. And here the Rambam is only saying mechaper lashavim. So the emes is, again, the impression you get from the Rambam is that the kapara of Yom Kippur is taka different than all the sources of kapara that he was listing in Halacha Aleph. All the sources of kapara that he listed in Halacha Aleph, so there the vidui of Halacha Aleph is indispensable. But that's not true for the kapara of Yom Kippur. And that's why Yom Kippur is not included in Halacha Aleph. The other thing that he didn't discuss in Halacha Aleph, Seir Hamishtaleach is also a partial exception, because Seir Hamishtaleach on kalos the Rambam writes is mechaper even without teshuva. So it's also an exception to what he's talking about. So yitachen that the pshat is that the Rambam, again, obviously the big, big question is where did the Rambam get this from? How does he know it? But in terms of the what, without the where, from where, is that the answer to our question is how come we don't have the Rambam's vidui anywhere in Yom Kippur is that from the Rambam himself is mashma that you don't need it for the kapara of Yom Kippur. You need it for the kapara of Chatas and Asham. You need it for the kapara of misis Beis Din and malkus. You need it for the kapara of tashlumei mamon. But you don't need it for the kapara of Yom Kippur. And that's why the Rambam doesn't mention the kapara of Yom Kippur in Halacha Aleph and doesn't add it to his list. Question is where did the Rambam get it? Again, so we have the sugya on Yuma Peh-Zayin that aval anachnu chatanu is the ikar vidui on Yom Kippur. But where do you see that that's not in addition but that's instead? That's the crucial question. Again, the aval anachnu chatanu that's easy to find. We don't have to search too much for that. That's meforash here in the Gemara in Peh-Zayin. So yitachen that maybe the explanation is as follows. This din of פרק א הלכה א that אין מתכפר עד שיעשו תשובה ויתודו. What's pshat? Gezeiras hakasuv. Gezeiras hakasuv. That vidui is meakev in kapara. Now the emes is, of course it's gezeiras hakasuv, but the gezeiras hakasuv is more than that. Take a look. Rashi really quotes the gist of this on the Torah, but take a look on ל"ו עמוד ב in Yuma for a minute, rabosai. About the order of Chatati Avisi Pashati and then תנו רבנן וכפר. About ten lines from the bottom, a dozen lines. תנו רבנן וכפר וכפר בעדו ובעד ביתו. Meaning you have the phase in the Chumash וכפר בעדו ובעד ביתו referring to the Parshat Ha-Korbanot וכפר בעדו ובעד ביתו. So this means Kaparot Devarim. And what does Kaparot Devarim refer to? Rashi,

וכפר מה שאמור בפר וכפר בעדו ובעד ביתו דברי וידוי.

And Rabbeinu Chananel says the same, תנו רבנן וכפר בכפרת דברים כלומר הכפרה בוידוי. So you see from this Gemara, it's not stam Gezeirat Ha-Katuv that unless there's Vidui there's no Kappara, but rather the Gezeirat Ha-Katuv is that the Vidui itself is part of the Mechaper. Right? It's not stam Gezeirat Ha-Katuv that, it's not stam Gezeirat Ha-Katuv that unless you're misvadeh so we don't let you in the door to be a candidate for Kappara. No, the Gezeirat Ha-Katuv is that Vidui is Mechaper. The Torah refers to Vidui as vi-chiper. That Vidui is Mechaper. That's what the Gezeirat Ha-Katuv is, that the Vidui is Mechaper. השתא דאתינא להכא, so that's I think that's mefurash here. That's mefurash that the Vidui is Mechaper. Ha-Kappara Ba-Vidui. The Kappara is through the Vidui. השתא דאתינא להכא, it could be there's still something missing here in what we're saying, but השתא דאתינא להכא, it seems to be much more natural to learn Pshat that if the Gemara now tells us that the Vidui of Yom Kippur is just Aval Anachnu Chatano, so kol zman that you understand the Vidui פרק א הלכה א as Gezeirat Ha-Katuv that first you have to be misvadeh then you can have Kappara, so then I would have said that the Sugya on page Zayin in Yoma is telling you that on Yom Kippur there's in addition to that Gezeirat Ha-Katuv, there's a Mitzvas Vidui on Yom Kippur. And the Mitzvas Vidui on Yom Kippur is to say אבל חטאנו חטאנו חטאנו. And how would you have understood that Mitzvas Vidui? It's part of the Kapparas Yom Kippurim. It's part of the Kapparas Yom Kippurim. אבל חטאנו חטאנו חטאנו. But if that's what the Vidui is, the regular din Vidui is also that, is also not Gezeirat Ha-Katuv that you have to be misvadeh in order to have Kappara. It's a part of the Kappara. And then the Vidui on Yom Kippur is this is a part of the Kapparas Yom Kippurim and it's Aval Anachnu Chatano. So then itachen now already it's a mefurash Gemara that the Kappara of Yom Kippur doesn't require that same Vidui which you require kol yemot hashashana. And itachen that's where the Rambam gets, that's why the Rambam doesn't have it here in פרק א הלכה א, and that our Machzor, the Rambam would give a haskama in our Machzor also. That what's me-akev Kapparas Yom Ha-Kippurim is not that which is me-akev, again just to spell out what we're, just to spell this out. The Kohen Gadol says חטאתי עויתי פשעתי לפניך on Yom Kippur, but that's a Vidui of the Korban, right? That's a Vidui which isn't a Vidui which is linked to Yom Kippur, that's the Vidui of Korban. So that's the Vidui of, that's the regular din Vidui. That's why he has the חטאתי עויתי פשעתי לפניך. The Vidui of page Zayin, the Vidui of Kapparas Yom Ha-Kippurim, so that's takeh what you see both in the Bavli and the Yerushalmi doesn't require. that same hekesh. אתן עין אלף עין אלף beda kemidomeh shezeh mahalach bederech aggada lichora הדין של אבל חטאנו מה שהוא מייצג הוא הבא. The difference between aval chatanu as opposed to

חטאתי עויתי פשעתי עשיתי כך וכך ניחמתי ובושתי לעולם איני חוזר לדבר זה

you can look at from from two vantage points. You can look at from one vantage point and say, you know, just very vague and very general, aval anachnu chatanu is doesn't seem to be as meaningful a viduy as as the viduy of Perek Al Chet. But you can also view it and and lichora this is how it's supposed to be viewed that when a person says aval chatanu mistama that the the aval is like aval asheimim anachnu bekushta. Doesn't mean but, it means in truth. aval chatanu. Person doesn't doesn't specify. The specificity on the one hand also sort of limits the self-incrimination. Yeah Ribono Shel Olam chatasi avisi pashati but only I did X, I did Y, I did Z. aval chatanu basically is a person says Ribono Shel Olam I'm a chotei. Period, no the specificity also has the effect of of limiting the the viduy and the ve'anachnu chatanu is just Ribono Shel Olam I don't come to you with any claim, I don't come to you with any sense of of worthiness or deserving על אחת כמה וכמה of entitlement for kappara. All I can say is bekushta be'emes chatasi. Even the לעולם איני חוזר לדבר זה is again in a certain sense there's a an anavah in every context it's supposed to be there, there's a little bit of ego there also. You know, that you know a person can say but you know you can count on me in the future. You go to your boss, yeah I messed up this quarter, but next quarter I'm going to deliver. So again that is part of what a person's religious experience is supposed to be, but on Yom Kippur the dagesh chazak is on a person's lack of worthiness. That's what it is. And לעולם איני חוזר לדבר זה paradoxically is a person is saying but Ribono Shel Olam you can count on me in the future. Right, we have the piyut on Yom Kippur with the alternating stanzas begin asher eimasacha and vavisa tehilla. Right? So the asher eimasacha then we have these descriptions of the malachim in in all their kedusha. And then we have the description of mortal, finite, sinful man, vavisa tehilla. So that's a a theme of Yom HaKippurim. On a day of kappara is a person just says to Ribono Shel Olam I'm I'm nothing. aval chatanu, that's it. Even to say to limit it asisi kach vekach, okay, but other than that, you know, other than that I'm not such a bad guy, you know, asisi kach vekach. I did this wrong, I did this wrong. But other than that, you know, I'm okay. And even to say ולעולם איני חוזר לדבר זה כאן, and please don't misunderstand me, avada, I mean we are, that's supposed to be part of one's religious experience as well, there is a din of ולעולם איני חוזר לדבר זה, but Yom Kippur, the dagesh chazak is aval chatanu. The ולעולם יהא אדם ירא שמים that we

רבון כל העולמים לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים מה אנחנו מה חיינו

that we say every morning, we borrowed from Neilah. And that's exactly what the theme of Yom Kippur is: מה אנחנו מה חיינו. That's what aval chatanu says better than asisi kach v'kach. Nichamti u'voshti is also something redeeming, something redemptive about saying to the Ribono Shel Olam, you know, I did it, but nichamti u'voshti, at least I have the sechel and the decency, nichamti u'voshti, and I'm telling you, you can count on me, l'olam eini chozer. יודע עליו יודע תעלומות the Rambam says. You can count on me. So that you don't have in Yom Kippur. Yom Kippur is מה אנחנו מה חיינו, havisas he'ila. From m'lei he'ovon, ka'as. That's the secret to the kapara, that's the mechafer of Yom Kippur, when a person has that hargasha. I mean, emes is that, that the secret of gadlus ha'adam is when a person knows afsus ha'adam. Right? Chazal say that Moshe Rabbeinu was greater than Avraham Avinu because Avraham Avinu says anochi afar va'efer, and Moshe Rabbeinu says v'nachnu ma. Afar va'efer is epes. Epes. And Moshe Rabbeinu says v'nachnu ma, nothing. So who is the greatest, the גדול מכל האדם is Moshe Rabbeinu because Moshe Rabbeinu better than anyone knew afsus ha'adam. And that's basically what Yom Kippur says, because you have that dialectic within the havisas he'ila, have all the descriptions of afsus ha'adam and yet havisas he'ila, havisas he'ila. The malachim are only pose'ach b'shirah after we pose'ach b'shirah. That's why Yom Kippur, besides the nusach viduy being different, that's why you have the repetition, that's why you have the din that aveira she'hisvadu aleihen in the past, he can be חוזר ומתוודה עליהן ביום הכפורים זה. Because when the point of the viduy is more the focus on cheit as indicative of afsus ha'adam as opposed to the cheit k'she'le'atzma, there's no redundancy. It's not. By Kol Nidrei, שוין בין שוין געווארן א גארנישט, so Yom Kippur morning I can, no, the afsus ha'adam is something, again, obviously a person is supposed to live with that his whole life, but the balance between afsus ha'adam and gadlus ha'adam is different on Yom Kippur than it is other times. And whenever you talk about any religious emotion, so Rosh Hashanah is a day of eima v'fachad. So what does that mean? That the other 352 days a year there's no eima v'fachad? No, what it means is that there's always an interplay, there's always a balance between yirah and simcha. And that balance is different on Rosh Hashanah than it is at other times of the year. It's not the same on Rosh Hashanah as it is on Shemini Atzeres. It doesn't mean that there's no yira in Shmini Atzeres. It doesn't mean there's no simcha in Rosh Hashanah, that avada it's not the same, it's not the same balance. Again, Afsus Ha-adam, Gadlus Ha-adam, Aval Anachnu Chatanu versus לעולם איני חוזר לדבר זה, it's not so. All year long when a person says לעולם איני חוזר לדבר זה, so then he's supposed to think that that that we are something, Anachnu Mamash? No, but the balance between how you integrate those two is different on Yom Kippur than it is all year long. Yom Kippur is Aval Anachnu Chatanu, מה אנו מה חיינו מה צדקתנו. And and it's that, it's that which again not only the Ribbono Shel Olam says qualifies us for kapara, but it's that which really really positions a person to say shira as well. A father zichrono livracha commented that when you look at the machzor, it seems to be very dialectical, that there's a dialectic that the two themes which sort of dominate the machzor are viduy and shira. And so if you turn the pages in the machzor, that's what it all is, basically we're either being misvadeh or or we're engaging in shira. Melech Elyon, Maaseh Elokeinu, all the all the beautiful beautiful piyutim. But the emes is, it's it's one and the same, it's a person knows מה אנו מה חיינו, such a person can takeh takeh say shira. So it becomes the the highlight of of the year not only in terms of the viduy, but in terms of the shira as well. A Gut Yuhr, Yasher Koach.