Noraim; Rabin

Familiar with the contrast between Rosh Hashanah and Yom Kippurim. Rosh Hashanah, the element of din is more accentuated. We ask Hakadosh Baruch Hu for rachamim b'din, but the thrust of the day is din, is din. Yom Kippur, on the other hand, with the itzumo shel yom is mechaper, is a day which is basically rachamim. Agam that there is an element of din b'rachamim, of din b'rachamim. But the emphasis on Rosh Hashanah is din, mitigated by some rachamim, rachamim b'din. The Rav used to quote, that's what it says in Sefarim on עלה אלהים בתרועה ה׳ בקול שופר. So Elokim, we know, is midas hadin and Hashem יהוה is midas harachamim. So what it explains in Sefarim is that through mitzvah shofar, so that's how we invoke and inject the midah rachamim. Alah Elokim bitruah, it begins with Elokim and Hashem b'kol shofar. We invoke, we invoke the rachamim. That's why some have the minhag, the more common minhag, more prevalent minhag is not to sleep at all on Rosh Hashanah. There's some who have a minhag, some have a minhag that to be up by amud hashachar, but after tkias shofar, so it's not the same din kasha, so then already they, they do sleep. Bli neder, it's not me. So on Rosh Hashanah, the emphasis is on din and the day is not mechaper. The day doesn't offer us any salvation. Itzumo shel yom is not mechaper on Rosh Hashanah. But Yom Kippur, the emphasis is on rachamim and consistent with that, so the day itself is a source of mechila, selicha, kapara, is a source of yeshua for us. Why are, why are the two separated from each other? Why is the initial Yom Hadin, the initial period of din is more pure, the initial day of din, Rosh Hashanah, days of din, עשאו יום קדוש ומחר קדוש, are not mechaper? I don't know, it's almost like, it's almost like if you're accused of something, so in your trial you don't put up any defense and then you go to the appellate court and you try to... why this gap between Rosh Hashanah and Yom Kippur? Why this gap? If we need, if we need rachamim, we need the kapara, so why Rosh Hashanah and Yom Kippur, I don't know, why aren't they fused into one day? It's a strange, it's a strange split. That Rosh Hashanah is the Yom Hadin and then Yom Kippur is the Yom Selicha, the kapara. Lichora, it's... perhaps one of the remazim is as follows. We make allusion several times in the machzor to the Gemara, to the view, machlokes Rabbi Eliezer and Rabbi Yehoshua, but to the view that b'Tishrei nivrah olam. זה היום תחלת מעשיך זכרון, Hayom Haras Olam, after tkias shofar each time. We make an allusion to the fact that Rosh Hashanah is the anniversary of brias ha'olam, of brias ha'olam. Rashi quotes at the beginning of Bereishis, Bereishis bara Elokim, that also b'machshava to create the world b'midas hadin. Bereishis bara Elokim. ראה שאין העולם מתקיים, Hakadosh Baruch Hu saw that if the world would be governed, would have to measure up to pure... ביום ברוא ה' אלקים ארץ ושמים. So Rosh Hashana and Yom Kippur, Rosh Hashana and Yom Kippur, to some extent reflect that same progression. What does it mean when Rashi says, what does it mean kavyachol say the Ribbono Shel Olam had a hava amina and then he had a maskana? So we have a hava amina and maskana, initially we don't understand something and then we understand something. But when Chazal borrow those terms and apply it to the Ribbono Shel Olam, that's obviously not what it means, it's obviously not what it means. So what does it mean to say that me'ikara is also alsa bimachshava to create the world bemiddas hadin? And then Hakadosh Baruch Hu said no, it has to be with mitigated combined with Middas Harachamim. So lechora the teretz of what it means is also alsa bimachshava is that ideally, ideally a person should hold himself accountable to pure Middas Hadin. That's what it means also alsa bimachshava lefano means that's the ideal, that's the ideal. Some say peshat in ויורא יעקב מאד ויצר לו, and then וידר יעקב נדר לאמר אם יהיה אלקים עמדי. So what was Yaakov Avinu so afraid of? At the end of the previous parsha he had the all these thousands of malachim accompanying him. So וגם הולך לקראתך וארבע מאות איש עמו. So he had a force of 400 people, Yaakov Avinu had a much bigger force. Why was Yaakov Avinu so, so terrified of the advent of Esav with his small force of arba me'os ish? So some say peshat as follows, that Yaakov Avinu in his tefilla says אם יהיה אלקים עמדי. Yaakov Avinu wanted that he should be nitzol lefi Middas Hadin, lefi Middas Hadin. He didn't want, he knew the Ribbono Shel Olam there were malachei rachamim and the Ribbono Shel Olam would save him. But he wanted אם יהיה אלקים עמדי, he wanted that he should merit it lefi Middas Hadin, that he should merit it lefi Middas Hadin. It's the same yesod as the peshat was saying that lechatchila also alsa bimachshava lefano to create the world bemiddas hadin. So again, it's not that the Ribbono Shel Olam has hava aminas and maskanas. What it means is that's the ideal that the Torah is teaching us, that the ideal that we should aim for is that we should justify ourselves, our existence lefi Middas Hadin. No compromises. Nothing. No compromises. A life without compromises, totally, totally devoted to kedusha, tahara, Torah u'mitzvos. A life without any compromises, without any compromises. Also alsa bimachshava lefano. So what's the peshat? So the peshat is then the Ribbono Shel Olam, what, he makes? So lema'aseh the fact that the maskana is שיתף עמו מידת הרחמים, so it's just a concession? Just a compromise? So it means more than that. It means much more than that. There's another famous Midrash with which we're all familiar. When Hakadosh Baruch Hu wanted to create Adam, so נעשו מלאכי השרת כיתות כיתות. They, they, they, there was, they broke down into different groups. Some advocating creation of Adam and some opposing it. So it says that Emes said אל יברא שכולו דובר שקרים, and Chessed omer יברא שכולו גומל חסדים. מה עשה השליך אמת ארצה, Olam chessed yibaneh, and Hakadosh Baruch Hu was machriya that Adam should be created. So what's the peshat? So the peshat is as follows. The fact that Hakadosh Baruch Hu was שיתף עמו מידת הרחמים, Middas Harachamim was, that since, as this other Midrash explains, people are gomlei chasadim, befrat Zera Avraham Avinu, gomlei chasadim, rachmanim, beishanim, gomlei chasadim, the gimmel simanim in uma zu. So the fact that they are... gomlei chasadim. The fact that they don't live just for themselves, that they're gomlei chasadim, that they live to do chesed, kulam gomlei chasadim. So if midah k'neged midah they deserve to be judged not only according to midas hadin, but according to midas harachamim as well. As long as a person lives himself, as long as a person is a yachid divorced from the tzibbur, so then whether or not he's entitled to exist, whether or not he's entitled to live is determined lefi midas hadin. Determined lefi midas hadin. Who is he, what is he that he should be given life? Midas hadin. ואין העולם מתקיים בכך. ואין העולם מתקיים בכך. None of us, although we certainly are supposed to strive to, but none of us really can measure up to that standard. ואין העולם מתקיים בכך. However, the שיתוף עם מידת הרחמים is not merely a concession. Not merely a concession to an otherwise impossible situation. The שיתוף עם מידת הרחמים, so the pshat is, the pshat is, Ribbono shel olam said but wait a minute, chesed omer yibarei, chesed omer yibarei because he's kulo gomel chasadim. He's not a person who lives for himself. He's a person who acts with others b'midas harachamim. He doesn't impose midas ha'emes on someone. Someone needs a chesed he said, he doesn't say I don't owe you anything, he does him a chesed. So therefore, not just as a psharah, not just as yielding, so therefore no, midah k'neged midah he deserves to be judged not purely by midas hadin, but midas hadin combined, fused with midas harachamim. With midas harachamim. So that's the pshat in the pasuk, בחסד ואמת יכופר עוון. בחסד ואמת יכופר עוון. So why is chesed an antidote for avon? Right, so if the avon was bein adam l'chaveiro, I understand. So that's the teshuvah hamishkal. But why should chesed be a prescription if it wasn't bein adam l'chaveiro? It was bein adam lamakom, so why is chesed a prescription for kapparas avon when that avon belongs to the category bein adam lamakom? So the teretz is no, the teretz is the person doesn't engage in chesed, so then he's judged purely lefi midas hadin. Purely lefi midas hadin. Purely lefi midas hadin. If a person is gomel chesed, a person shows he has a sense of achrayus for others, a sense of empathy, sympathy, concern for others. So he himself relates to others b'midas harachamim, b'midas harachamim, and mimaila midah k'neged midah, so that's the way he's nidon as well, not purely by midas ha'emes but by midas harachamim as well. So בחסד ואמת יכופר עוון, so we do teshuvah, a person is supposed to do teshuvah in two ways. Number one he's supposed to do teshuvah by trying as much as is humanly possible to justify himself lefi midas hadin. B'emes yechupar avon. A person is supposed to be mefashpesh b'ma'asav, he's supposed to uncover every single imperfection we have, no matter how big it be, no matter how seemingly small or trivial it be. Every single thing. If a person davens a perfect Shmoneh Esrei, he says one word without kavanah, so a person is supposed to try to correct that, that one word should also be b'kavanah. Everything, everything. A person learns and only wastes ten minutes a day, but he doesn't really need to waste those ten minutes, he doesn't need it to rest his mind. So even those ten minutes. So B'emes yechupar avon, without compromises. A person is supposed to demand of himself total, total perfection, total tikkun hamiddos. Ella mai, בחסד ואמת יכופר עוון, the other main thrust of the teshuvah is that a person is supposed to show an achrayus, he's supposed to demonstrate a midas harachamim for everyone else and then mimaila he and his teshuvah will be judged not only by midas hadin, but by midas harachamim as well. That's why on Yom Kippur, on Yom Kippur, the role of the tzibbur is very much accentuated. The role of the tzibbur is very much accentuated. We mention the pasuk of ונסלח לכל עדת בני ישראל. And Rav Goldvicht mentioned in his sicha before Selichos the difference between kahal and eidah. That kahal is just a collection of yechidim, but they remain yechidim gathered in one place. And eidah means they are chativa achas, a chativa achas, that they're one tzibbur, not just 20 yechidim, 600,000 yechidim, but one chativa achas. ונסלח לכל עדת בני ישראל. The Rambam, Issurei Mizbe'ach, which the Rav discusses in the Al HaTeshuva, לפי שהיא כפרה על כל ישראל. That's kaparas tzibbur, kaparas tzibbur. So Yom Kippur is very much bound up with tzibbur, with tzibbur, because as a yachid, a person can't come to Yom Kippur. As a yachid, you can come to Rosh Hashanah. Rosh Hashanah, the emphasis is on midas hadin. Midas hadin means a person k'yachid, not a person as gomel chasadim, not a person as noheig b'midas harachamim with others, but just a person measured against an absolute standard. So there the emphasis is on the yachid. On Yom Kippur, so there the Torah says, here the din will be measured, we'll look at the person as part of a tzibbur. We look at his the chesed, the midas harachamim and he's judged accordingly. And he's judged accordingly. So lekahura the progression Rosh Hashanah to Yom Kippur is again in reflecting the מעיקרה עלה לפניו במחשבה. So Rosh Hashanah is a Yom HaDin, because ideally, ideally, and that's mechayev us in our teshuvah, ideally we should justify ourselves based on the standards of Rosh Hashanah. That's why the Torah doesn't right away come with Yom Kippur. If right away we would have a Yom Kippur, if right away we would have the Yom HaDin is also mechaper, so then we would mistakenly conclude, so that's the standard which we aim for. We aim for that standard of justifying ourselves according to midas harachamim. Comes the Torah and says no, tchilas din is Rosh Hashanah, din kasha. Without the day is not mechaper. You're being held to an absolute standard, because that's a mechayev of teshuvah b'emes, a mechayev of teshuvah b'emes that we have to strive to be mesaken everything, every single midah ra'ah we have, every single whether it's atzlus, whether it's ka'as, whether it's ga'avah, whatever, whatever midah ra'ah we have, we have to try to be mesaken everything, 100 percent. That's what Rosh Hashanah says. It's a Yom HaDin, we're held against an absolute standard. We're held against an absolute standard. And Yom Kippur comes not as a concession. Yom Kippur comes to earn the fact that we should be nidon b'rachamim as well. To earn the fact that Hakadosh Baruch Hu should be משתף עמו מדת הרחמים. So that requires, it's not just a concession on Hakadosh Baruch Hu's part. If it were a concession on His part, the concession could be made up front. It comes at the end of Aseres Yemei Teshuva. No, we have to, we have to earn it. We have to justify ourselves. משל למה הדבר דומה. You have an employee. He's somewhat erratic. Occasionally he doesn't show up. Occasionally he takes a two hour lunch instead of an hour lunch. So if this employee is very valuable to your company, okay, so you alright, I'm willing to tolerate, I'm willing to tolerate it. If the employee is, he works on the, on the assembly line, on the factory floor, nothing special, nothing special, so you're not going to tolerate, you're not going to go lifnim mishuras hadin. The message of Yom Kippur is, so it's not just the concession from the Ribbono Shel Olam, it's a concession. in response to our showing that we're worthy of that. The same way when in briat ha'olam, the fact that שיתף עם מידת הרחמים, it's not just an inyan of a pshara, of a concession, but it's a response to chesed olam yibaneh that he's worthy of that. It's not, it's not just that because he's unworthy, beles breira he has to be נידון על פי מידת הרחמים, but adaraba, because he's worthy, because of his teshuvah, because of his maasim tovim, because of his chesed, he's worthy of being נידון על פי מידת הרחמים. So that's what Yom Kippur is, you have to arrive at Yom Kippur, you can't begin at Yom Kippur. It's not just a concession that because we're unworthy, we're נידון על פי מידת הרחמים, but adaraba, it's a peak, we have to arrive at Yom Kippur where Hakadosh Baruch Hu says you did your best to do the teshuvah of emes and in addition you did a teshuvah of chesed, so that shows that we're worthy of being נידון על פי מידת הרחמים, not out of our lack of worth, beles breira we should be נידון על פי מידת הרחמים, but rather because of our worthiness, because of the merit we accumulate through the teshuvah, hein bevchinas emes, hein bevchinas chesed, of Elul and Aseres Yemei Teshuvah, that we should be worthy of being נידון על פי מידת הרחמים, not just that we should be נידון על פי מידת הרחמים by default because of our unworthiness. Ribbono Shel Olam should bensh us all with a ksiva vachasima tova, shnas chaim veshalom. Mishneh Torah, Hilchos Teshuvah, perek zayin.

יום הכיפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל. לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכיפורים. ומצות וידוי יום הכיפורים שיסחול מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתודה. ואף על פי שהתודה קודם שיאכל חוזר ומתודה בלילי יום הכיפורים ערבית וחוזר ומתודה בשחרית ובמוסף ובמנחה ובנעילה והיכן מתודה יחיד אחר תפלתו ושליח צבור באמצע תפלתו בברכה רביעית.

So the Rambam says that there's a special chiyuv to do teshuvah and to say viduy on Yom Kippur. Special mitzvah. Beyond the mitzvah to do teshuvah a whole year long, there's a special mitzvah to do teshuvah on Yom Kippur. Why is it? Because it's zman teshuvah lakol and it's קץ מחילה וסליחה לישראל. What's the source of the special chiyuv to do teshuvah on Yom Kippur? What's the mechayev? So we once discussed that the pshat in the Rambam is the Rambam in

הלכות תשובה פרק א הלכה א וכן בעלי חטאות ואשמות בעת שמביאים קרבנותיהם על שגגתם או על זדונם אין מתכפר להם בקרבנות עד שיעשו תשובה ויתודו וידוי דברים שנאמר והתודה אשר חטא עליה וכן כל מחויבי מיתות בית דין.

u-mechuyavei malkus אין מתכפר להן במיתתן or bi-lakiyoson עד שיעשו תשובה ויתודו. The mashma’os in the Rambam is that the chiyuv to do teshuvah is when you have a mechaper. When a person is presented with a mechaper, with something which can potentially be mechaper on his aveirah, so then there is the chiyuv to do teshuvah. Then there’s the chiyuv to do teshuvah.

בעלי חטאות ואשמות בעת שהם מביאים קרבנותיהם על שגגתן או על זדונן

so now they have a chiyuv to do teshuvah and to be misvadeh vidui devarim. What’s the mechayev? The mechayev is, how long can- at what point, at what point, how long can a person delay? When you have a mechaper, so then the person is chayav to do teshuvah. Then the person is chayav to do teshuvah. If you say like that, so then that’s the pshat here legabei Yom Kippur as well. That since Yom Kippur, the itzumo shel yom is mechaper, we have a mechaper on Yom Kippur, we have the possibility of kaparah, so that’s the shitas ha-Rambam that the mechayev in teshuvah is when you have the- when in the presence of a mechaper. In the presence of a mechaper you have the chiyuv to do teshuvah. So if you say pshat like that, so then Yom Kippur is really another example of the general din and the general trend that the mechayev in teshuvah is the presence of a mechaper. And could be that’s takeh the pshat. Could be however that the Rambam has in mind something else as well. And that is in perek gimmel of halacha gimmel. So in halacha beis, the Rambam discusses sa'ir ha-mishtale'ach, explains what sa'ir ha-mishtale'ach is mechaper on even without teshuvah, then explains what sa'ir ha-mishtale'ach would be mechaper on with teshuvah. Then in halacha gimmel, the Rambam writes as follows:

בזמן שאין בית המקדש קיים ואין לנו מזבח כפרה אין שם אלא תשובה.

Unlike the time when we had a Beis Hamikdash and we had korbanos, most notably, the sa'ir ha-mishtale'ach, בזמן שאין בית המקדש אין שם אלא תשובה. We have nothing except teshuvah. Nothing except teshuvah.

התשובה מכפרת על כל העבירות, אפילו רשע כל ימיו ועשה תשובה באחרונה אין מזכירין לו שום דבר מרשעו, שנאמר רשעת הרשע לא יכשל בה ביום שובו מרשעו. ועצמו של יום הכפורים מכפר לשבים שנאמר כי ביום הזה יכפר עליכם.

So the end of the halacha seems to contradict and seems to underscore a difficulty in the reisha of the halacha. The reisha of the halacha where the Rambam writes that

בזמן הזה שאין בית המקדש קיים ואין לנו מזבח כפרה

is אין שם אלא תשובה is not true. We still have Yom Kippur. We still have the mechaper of Yom Kippur. We’ve lost the sa'ir ha-mishtale'ach, which is immeasurably- what it means not to have a sa'ir ha-mishtale'ach. And that’s true. The sa'ir ha-mishtale'ach certainly leaves a tremendous vacuum. However, it’s not true that בזמן הזה שאין בית המקדש קיים is אין שם אלא התשובה. It’s not true. The same way bizman ha-Mikdash we had the mizbe'ach and the sa'ir ha-mishtale'ach, so bazman hazeh we also have Yom Kippur. So what does the Rambam mean אין שם אלא אלא תשובה? So le-chora the teretz is as follows: What the Rambam means here is that עצמו של יום הכפורים מכפר לשבים. Apparently the Rambam understood that it's not merely משל למה הדבר דומה. The Rashba says at the end of the first perek in Shevuos, Tosafos says it also, that according to Rebbi, the sa'ir ha-mishtale'ach was not an independent mechaper. The Rashba asks a kasha that the Gemara at the end of the first perek in Shevuos extends Rebbi’s shitta, Rebbi’s famous shitta that Yom Kippur is mechaper even le-she'ainam shavim, so the Gemara extends that statement to the sa'ir ha-mishtale'ach as well. It extends that statement to the sa'ir ha-mishtale'ach as well. So the Rashba asks and says how does the Gemara know how to do that? The fact that Rebbi said one revolutionary chiddush that- that Yom Kippur is mechaper lelo teshuvah, which is how not enough for us to fathom. How does the Gemara know to extend Rebbe's shita to Sa'ir HaMishtale'ach as well, that that too is mechaper blo teshuvah? So the Rashba answers that you see from the Gemara that according to the Rebbe, Sa'ir HaMishtale'ach is not an independent mechaper, but rather it's a catalyst, it evokes the kapparas hayom. The yom is mechaper al yedei the Sa'ir HaMishtale'ach. It's not just that Yom Kippur is the day, Yud Tishrei happens to be the day on which the Torah allows us to bring the Sa'ir HaMishtale'ach which is mechaper, but basically the mechaper of Sa'ir HaMishtale'ach and the mechaper of Yom Kippur are independent mechaprim, that the Sa'ir HaMishtale'ach is an independent mechaper? No. According to Rebbe, the Rashba says that the pshat is that the Sa'ir HaMishtale'ach is to elicit the kapparas hayom. Through the Sa'ir HaMishtale'ach, the yom is mechaper. Tosfos says the same thing in Shavuos aliba d'Rebbe. Tosfos says the same thing in Shavuos aliba d'Rebbe. Tosfos doesn't say it explicitly, but they assume it. Tosfos says that according to Rebbe, according to Rebbe, the Sa'ir HaMishtale'ach will be mechaper on aveiros done after the shiluach hasa'ir. After the shiluach hasa'ir has already been completed, so the Sa'ir HaMishtale'ach will be mechaper. How can you have anything mechaper? If you bought a korban chatas yesterday and then you eat cheilev today, so the chatas is gonna be mechaper? You can't have a kappara prior to the fact. There is no such thing. So it's quite clear in Tosfos that the pshat is that the Sa'ir HaMishtale'ach is not an independent mechaper, but rather again it's through the Sa'ir HaMishtale'ach that the day is mechaper. So if that's the case, so then even after the Sa'ir HaMishtale'ach, it's still possible that the Sa'ir HaMishtale'ach will be effective for an aveira that happens afterwards because it's not an independent mechaper separate from the day, but rather through the Sa'ir HaMishtale'ach the day is mechaper. According to the Rambam, something similar exists in the relationship between teshuvah and Yom Kippur. Apparently the pshat in יום כיפור מכפר לשבים is not simply that it's a tnai, that basically Yom Kippur is an independent absolute mechaper. For whom is Yom Kippur a mechaper? For whom was this absolute independent mechaper intended? Someone who shav. No, you see from the Rambam that's not the pshat. Were that the case, so then the Rambam couldn't have said that

בזמן שאין בית המקדש קיים ואין לנו מזבח כפרה אין שם אלא תשובה.

It wouldn't be true. Because bazman hazeh you have an independent mechaper of Yom Kippur also. So you see from the Rambam that the Rambam learned pshat that יום כיפור מכפר לשבים means that through the teshuvah Yom Kippur is mechaper. That Yom Kippur is mechaper with the teshuvah. The teshuvah's not merely a tnai, is not merely a hechsher mitzvah, it's not merely a tnai for who is fit and for whom the independent mechaper of Yom Kippur is intended, but rather it's through the teshuvah, with the teshuvah, through the teshuvah that Yom Kippur is a mechaper. Through the teshuvah, with the teshuvah, Yom Kippur is a mechaper. So the kedushas hayom of being mechaper again is not an absolute independent one, but rather it's through the teshuvah that Yom Kippur is mechaper. Similar al derech mashal to the relationship which the Rashba explains according to Rebbe exists between the Sa'ir HaMishtale'ach and Yom Kippur. That being the case, so when the Rambam says

יום הכפורים הוא זמן תשובה לכל והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכפורים.

So what's the pshat? The fact that it's a zman teshuvah and the fact that it's a keitz mechila uselicha means there's a window of opportunity to do teshuvah. But where does the Rambam make the leap? that chayavim la'asos teshuvah. Ela mai? But the pshat is like this. If the Torah says, that the Torah says כי ביום הזה יכפר עליכם תטהרכם מכל חטאתיכם that the day of Yom Kippur is supposed to be a mechaper, that the itzumo shel yom is supposed to be a mechaper, so the kedushas hayom is mechayev because the kedushas hayom only becomes a mechaper through the teshuvah. So that gufa is mechayev the person in teshuvah. The kedushas hayom, the fact that the kedushas hayom of Yom Kippur is a kedushas hayom which when combined with teshuvah can be mechaper, so just to fulfill, it's not so much the lifnei Hashem tittaharu which Rabbeinu Yonah quotes as his makor for the chiyuv teshuvah in Yom Kippur, but just to be mekayem כי ביום הזה יכפר עליכם. The כי ביום הזה יכפר עליכם isn't a given. It's not that Yom Kippur's an absolute mechaper and if you're in the class of shavim, so then the kapparah relates to you. No. But Yom Kippur is a mechaper, it becomes a mechaper together with teshuvah. You have to do teshuvah to elicit that kapparas hayom. So mimela, that's the pshat that it's the kedushas hayom gufa which is mechayev. The kedushas hayom of Yom Kippur is that Yom Kippur should be a yom hamechaper. So was I mekayem the mitzvah of Yom Kippur, was I mekayem the kedushas hayom of Yom Kippur? Did I observe the kedushas hayom of Yom Kippur will depend upon whether or not the kedushas hayom of Yom Kippur was a mechaper for me? Whether it was a mechaper for me is totally taluy on whether or not the person does teshuvah, whether or not the person does teshuvah. So mimela, that's the pshat that it's the kedushas hayom gufa which is mechayev on Yom Kippur to do teshuvah. The kedushas hayom is mechayev. This din is a very very, serves as a very good binyan av, as a very good paradigm in general for Torah u'mitzvos in general, for how we're supposed to observe Torah u'mitzvos. Because basically what the halacha says, and it says it even more dramatically according to the Rambam's understanding of יום כיפור מכפר לשבים, that again, that the day, whether or not the day has a koach to be mechaper is taluy on our teshuvah. The same way, the same way according to Rebbe, it's through the sa'ir hamishtaleach that the day is mechaper, so too it's through our teshuvah that the day is mechaper. Not that the day is mechaper lashavim but through our teshuvah the day is mechaper. So what that means is that too often we make the mistake, whether it's Shabbos, whether it's Yom Kippur, or whatever the mitzvah may be, too often we make the mistake of waiting for the kedusha to envelop us and for the kedusha to embrace us. And the teretz is not like that. Even within Torah u'mitzvos, it's not enough that a person just goes through the motions, but a person has to be constantly searching and trying to elicit the kedusha. A person can't just very passively keep Shabbos and say well now I'm waiting for Shabbos to come and elevate me. A person has to be searching for the kedusha of Shabbos. He has to be looking to experience the kedushas hayom of Shabbos. He has to be attuned to the kedushas hayom of Shabbos and then he'll receive the kedushas hayom of Shabbos. Not just that a person, I won't do melacha and I'll spend the day schmoozing with friends and then I'll wonder why isn't Shabbos as uplifting as it's supposed to be? No. A person is supposed to search for kedushas Shabbos. A person is supposed to realize the potential in the kedushas hayom of Shabbos. But he has to search it out, he has to look for it, he has to pursue the kedusha. Similarly, what we find by Yom Kippur that not only is it that Yom Kippur is only mechaper lashavim, but the day is only a mechaper with teshuvah. The day doesn't even exist as an independent mechaper but it's up to us through our experiencing the kedushas hayom to really realize the full kedushas hayom of Yom Kippur. So I hope the Ribono Shel Olam should give us the siyata d'shmaya to be shav b'teshuvah shleimah and the Ribono Shel Olam should be zocheh for the mechilas avonos. But each of the days of the week of Brias HaOlam is a remez to a millennium. That the first day of Brias HaOlam is a remez for the happenings in the world in the Elef HaRishon. The second Elef HaSheni. The Ramban quotes the Gemara from Sanhedrin Perek Chelek that Olam HaZeh is about 6,000 years and that Shabbos in the Parsha of Brias HaOlam is therefore a remez to the Elef HaShvii which is Yamos HaMoshiach and Olam HaBa. So the the Parsha of Shabbos, the description of Shabbos, the description of Shabbos in the Torah is a remez to the Elef HaShvii. Somehow or other the Torah is symbolically describing the Elef HaShvii which is Yamos HaMoshiach and Olam HaBa. That's what we say in the Zmiros that Shabbos is me'ein Olam HaBa, יום שבת מנוחה ולחיי עולמים. We ask that we should be zocheh for a יום שכולו שבת ומנוחה ולחיי עולמים. What do you mean יום שכולו שבת ומנוחה ולחיי עולמים? So meaning that it shouldn't just be, we shouldn't just be zocheh to the me'ein Olam HaBa but we should be zocheh to the actual Olam HaBa, actual Olam HaBa. So what does it mean? In what sense is Shabbos a me'ein Olam HaBa? What says, what does it mean? Shabbos is a me'ein Olam HaBa? The gap between Olam HaZeh and Olam HaBa is so great that the Gemara says that even כל הנביאים כולם לא נתנבאו אלא לימות המשיח. But Olam HaBa is

עין לא ראתה אלקים זולתך. עין לא ראתה אלקים זולתך.

It says we can't even, I don't know, apparently the Ribbono Shel Olam didn't even give the Neviim a clear musag of what the experience of Olam HaBa would be. So what does it mean to say that Shabbos is me'ein Olam HaBa? The teretz is as follows. We do know again, our lack of an understanding for what the experience of chayei Olam HaBa is, will be. So we do know Chazal tell us, the Rambam quotes it in Hilchos Teshuva in Perek Ches. Chazal say Olam HaBa is צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו השכינה. In Olam HaBa we perceive and experience the Shechina. That's what Olam HaBa is. Again, what it means to have such a vivid perception, what it means to have such an experience is something we can't imagine as long as we're in Olam HaZeh. As long as we're in Olam HaZeh. That's why lechora there is no stira. It says in Pirkei Avos that yafe sha'ah achas that a person is osek baTorah in Olam HaZeh מכל חיי העולם הבא. מכל חיי העולם הבא. It says that. On the other hand the Rambam says that a person is considered an oved me'ahava. There's a stira in the Rambam. But in one place the Rambam says that a person who's עוסק בתורה על מנת שיהיה בעולם הבא, that's also considered oved me'ahava. That's also considered oved me'ahava. See this in the Rambam in one place. The Rambam says that a person who is עוסק בתורה על מנת that he should be in Olam Haba, that's also considered oved me'ahava. It's also considered oved me'ahava. So what's the pshat? pshat is as follows: If a person says that he's gonna learn Torah that he should be a ben Olam Haba in the sense of that he should get schar, Olam Haba as representing schar, so then that's takeh chisaron in oved me'ahava. That's a chisaron oved me'ahava. If a person says that he wants to learn Torah so he should be a ben Olam Haba, Olam Haba not representing schar, Olam Haba representing kirvas Elokim, so then that's not a chisaron oved me'ahava. What's a chisaron in ahava that a person desires to come closer to the Ribono Shel Olam? So if a person is oved al menat sheyi