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A series of shiurim with Rav Shlomo Katz, diving into the depths of the holiest day of the year: Yom Kippur
Yosef, give me, come here. Good morning, good morning, good morning, good morning, good morning, good morning, yes. We're ready to start. Boker tov everyone.
Tishrei is sponsored by Yuri and Michal Reinitz, לעילוי נשמת Yuri's grandfather, ר' משה בן ר' מנחם, and לעילוי נשמת my uncle, my father's brother, שמואל בן ר' שלמה הכהן. Today is sponsored by Esther and Tony Berko in memory of בלימה בת יחיאל, זכרונה לברכה, and משה יעקב בן ישראל יהודה, זכרונו לברכה, on their yahrtzeits. All right, L'chaim, thank you.
ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו.
אמן. I have the zechut today to go into the pnimiyut of עשרת ימי תשובה. And I want to say this, I want to hopefully draw down, draw it down in a way that it doesn't just be like stuff we speak about such high concepts, we're going to draw it down. Actually, Yossi's welcome home, welcome back.
Yossi, your Abba called me right before Yom Tov, and he gave me a... right? That was part of the conversation. You didn't do the things your Abba did either. Yeah, that's true.
So he said to me, he said to me tefilah should be olah and יורד זיין. That's what he... maybe you heard him say that a lot growing up, or maybe not, but that that tefilah should be olah and יורד זיין, meaning that it should go up and also come back, come back down to us. So that's like what the learning today should be should be this it's a very deep, simple, but powerful concept, but I want to draw it down so that should be that we don't just know another concept, but that it should be something l'maaseh, like actually l'maaseh in our lives.
So it's a sichah from the Rebbe on on עשרת ימי תשובה. Here, you can pass these around, what page is this in the sefer? Okay, so it's a sichah from the Rebbe that puts עשרת ימי תשובה ממש the place that we're in right now into very, in my opinion, my humble opinion, very clear perspective. What what is the avodah of עשרת ימי תשובה? Didn't we, didn't we, like didn't didn't Elul and and Selichos of the week before take care of it? Or the month before. Sorry? Or the month before.
So I said didn't Elul take care of it, right? Oh, in your situation, Selichos of the month before take care of it. It's even more of a that's actually even more of a sheilah on what we're learning, be'emes. Zot omeret, we're still coming to to shul and we're saying, you know, we're bringing down י"ג מידות הרחמים over and over again, asking Hashem' for compassion. What is the compassion that we asked for during during Elul, and specifically during the סליחות that are before Elul, that are before ראש השנה? And what's the compassion that we're asking Hashem to draw down upon us this week? And it's two different worlds.
We've we've entered into a completely new world. Gevald, we need so much so much compassion compassion to come down, י״ג מידות הרחמים. I have to tell you, last night at a concert in Ra'anana, after the concert, this mother came up to me with her boy, I can't stop thinking about him without mentioning names, and she said, "We need a we need a soul doctor." She said, "We need a soul doctor." So what what happened? So she this precious, beautiful boy, I can't get his eyes out of my out of my mind, so this boy this boy goes to sleep every night thinking that he's going to wake up to and there's not going to be a world, it won't be anything left, it'll be total tohu, complete destructions, kid's 11. He has these very heavy thoughts.
"אבא, הוא היה אחד מהתלמידים שלך." He was he was one of your students. And he's and he he couldn't even he couldn't really look look me in the eyes till the mother said, "Okay, lift lift up your eyes. Look look look at him in the eyes." "Look in the eyes." Kid's 11 years old. He's 11 years old and he's and and what what what could you tell a kid like this? Like where do these מחשבות come from? So I you know, hopefully I said something that was לענין, but compassion is much more than just forgiveness.
Forgiveness is what we were really focusing a lot much more in Elul. Now, עשרת ימי תשובה is the big boys, this is משהו אחר. There's something else going on in the in the air right now that I think is what we really, really want even more than forgiveness. So, there's one concept that we have to remember from the Tolna Rebbe's Torah, where the Gemara that he brought down that explains that a מציאה, when you find something in the לשון of the Gemara, it is really something that comes בהיסח הדעת, which means that the things that we actually, you know, we find it's not aren't the things we're actually looking for.
It's like for you know, people that are coming back from Uman right now, everyone knows that when you go to the Rebbe, when you go to רבי נחמן נשמתו you know, זכר צדיק קדוש לברכה, so you end up finding things you weren't even aware you were looking for. Many people go there with all these כוונות, "I'm going to take care of this and get that done," but the real things that happen to you are actually things that you were that you weren't even searching for, that but that you needed more than anything. Therefore, we have to understand that the greatest things we find are not necessarily the things we're looking for. So this with this context, the sichah that we're going to start right now, short sichah, makes a very clear distinction between the מציאה of Elul and the מציאה, the things we find, in עשרת ימי תשובה.
This is very, very important. Okay, so the Rebbe says like this: בתחילת השנה, כאשר האדם עושה חשבון צדק אליבא דנפשיה ממעשיו, דיבוריו ומחשבותיו במשך שנה שעברה, the beginning of the year, I do a real emesdike account of my actions, of my words, and of my thoughts that happened the past year.
וידע איניש בנפשיה שמצבו הרוחני הוא רחוק מכפי הרצוי. So I get I realize, whoa, I'm I I need I this is not really where I want to be.
I don't want to have these thoughts, I don't want to have this speech, and I don't want to have the actions that I'm doing either.
ועל כל פנים כי מכמאן דבעי למיעבד יוכל ליפול ביאוש חס ושלום בחשבו מי אני ומה אני שאוכל להתקרב אל השם. The danger that happens with people that approach teshuvah in a non-healthy way is that you get too consumed, it's too overwhelming, if you really do a real like אמת׳דיקע חשבון הנפש. Like the real, you know, to the core, where you're really חשבון-ing out somehow Hashem somehow you're able to remember, or you're able to pay attention and notice so many different relationships that you want to fix.
Both בין אדם למקום and בין אדם לחבירו. The Rebbe says what happen what happens often is יאוש is like waiting there for you, cuz it's it's saying like, "Oh, this is perfect. This is like great. This is great material to overwhelm a person," right? Which is not some this is not עבודת השם at all.
ובמענה על זה אמר קרא, so to answer that possibility of despair coming into your life, so the Torah's there's a pasuk we say and we said it on the fast day, שבעשרת ימים אלו, דרשו השם בהמצאו. Demand call out to Hashem, seek, go deeper, בהמצאו. Why? Because now's the time that there's a metzi'ah. This we're going back to the word metzi'ah.
What does בהמצאו mean? Found. Hashem is found. Not because you did not because you you caused it to be found, because he's found. Pashut.
בהמצאו.
בהמצאו. You didn't do anything to cause it. It's found.
הקדוש ברוך הוא מצוי לו בדרך מציאה, like we said from the Gemara. Hashem is found to you on the way of a metzi'ah, of a you find something like the Gemara says that things that come b'hesech hada'at, it's not because you calculated it. And it's not because of your teshuvah either. It's just is it it is what it is.
שאינו תלוי כלל בעבודת והבנת האדם. It's not dependent on your understanding or how heilig you feel, ולכן אינו נוגע בזה מצבו הרוחני של אדם, אם עבודתו במשך השנה היתה כדבעי וראויה היא לקירוב זה אם לאו. It has nothing to do with your cheshbonot. It has nothing to do with how good of a boy or how bad of a boy you were.
זה לא קשור לזה. Veyeteirah mizu, even more than that, afilu you can't say this Torah in the beginning of Elul. You can only say it now in עשרת ימי תשובה, what he's about to say.
אפילו לא טרח האדם לחפש את השם, even if you didn't have a strong Elul, וכמו שנאמר: ״וביקשתם משם את ה׳ אלוקיך ומצאת״, הרי כיוון שהקירוב בא בדרך מציאה, since Hashem being found is על דרך מציאה, it's not something that you worked on, it just is what it is, הרי הוא לכל ישראל בשווה.
That is where we're all equal. Meaning, are all of us in the same headspace from based on our avodah of Elul? No way. Everyone's did their own thing, some better, some worse, lo mishaneh. But in on the level of metzi'ah that the Ribono shel Olam is found right now, it's nothing to do with what you did or what you didn't do.
It is what it is. It's a metzi'ut that's in the air. It's a it's a kiyum. And everyone's equal like this.
And before we get before we Now the Rebbe's just going to go very gentle with us, like mamash giving us a little, you know Who here got pinched on their cheeks when they were young, not in a good way? This is the opposite. This is this is like like this. When I when I learned this yesterday, I was like, ah, the Rebbe is going to I was like here. You know, here, like this, mamash.
Little you know. Bring up trauma for I don't want to bring trauma up for people. In a in a nice, heilig way.
והטעם לזה, so what what's the reason that this metziut exists? Hoshea HaNavi, which we're going to be tuning into this הפטרה, שבת שובה, כי נער ישראל ואוהבהו.
כי נער ישראל ואוהבהו. Yisrael is my kind, my my kind, and I just love him.
וכדאיתא במדרש, the Midrash says, כשם שבנו של אדם כשהוא תינוק קטן, אם יחטא, אין אביו מסלק מעליו מפני שהוא קטן. A child, a baby, kvetches, spills water, whatever it is.
Do you ever Do you look at your kid and say, "What kind of an idiot are you?" It's just you're a kid, you're a baby.
כך ישראל, אפילו חוטאין, אפילו חוטאין, כי נער ישראל ואוהבהו. Come on. What Yishai Ribo lyric works best for this piece that we just did? Where's Moishi? Need Moishi for like the lyrics of these I once had a big big argument with someone.
He hated that this the following song. He said it's kefirah. Nu, what do you think? Come on. It's one of It's one of one of one of his most famous songs.
אפילו ש... Dovid Aaron for the win.
אפילו שעשינו משהו רע, הוא מוחל וסולח. Like, so the the person said to me, the ta'anah, really it should be that nigun shouldn't be a fast nigun, it should be a slow, hartzig, kvetching nigun, right? Oy, אפילו שעשינו משהו רע, הוא מוחל וסולח.
אפי- this dor needs to hear that that those words. There's no sheilah. This generation needs to hear these words.
אפילו שעשינו משהו It's a fast-paced song.
It's like a, you know, אפילו ש- it's a it's a march. Have you heard Sephardic Selichot? Very good.
נכון, יש בזה הרבה.
אפילו אפילו שעשינו משהו רע, הוא מוחל וסולח.
והיינו, bottom paragraph, שאהבת הקדוש ברוך הוא לישראל היא כאהבת האב אל בנו הקטן, שהיא אהבה עצמית ובלתי תלויה בהנהגת הבן. The love has nothing to do as the as the avodah of the ben, what he does, what he doesn't do. Again, this is not a vort you could say the beginning of Elul, it's a vort to understand the penimiut of עשרת ימי תשובה.
גם כש ולכן, גם כשבנו הקטן מתנהג היפך רצון אביו, and even when a kid does the opposite of what his father wants, אין אביו מסלק עליו.
וזהו הטעם, next page, שגם כשהנהגת איש ישראל אינה כדבעי, it's also the reason that when we're not being the way we're supposed to be, whatever that means, the things that we know of, the things that we don't know of, הרי בהגיע עשרה ימים אלה שבין ראש השנה ליום הכיפורים, הקדוש ברוך הוא מצוי לו בדרך מציאה ואינו מסלק עליו. So again, this language, בהמצאו, has to do with the language of the Gemara. The way that Hashem is found in these days is עצמי. It's not has again, has no תלות in in who you were, what what happened, and what you did do, and what you didn't do.
The Rebbe is establishing that very importantly to understand now. So if that's the situation, how do I approach עשרת ימי תשובה? Like what is that what does that fact do for my life? Does it does it make me feel, maybe maybe maybe it makes me feel a bit better about aveirot? I don't know. But what does it do for my what does it do about like mamash for like my פנימיות עבודה of עשרת ימי תשובה, for right now, for today? So the easy answer really is, what are you doing to take advantage of it? That's really what it is. If that's a קביע וקיימא, then what are you doing to What are what am I doing, what are we doing to take advantage of the fact that there's a metziah right now? But there's another level, it's not in this sichah, but it's something that came up when I was thinking about this.
Wouldn't you say that המלך בשדה is much more shayach to do You were thinking the same thing? Literally about to say the same thing. Isn't it the same thing, המלך בשדה? Or or is not even the same thing, isn't wouldn't you say that it's even more shayach to say this whole vort on Elul? Because המלך בשדה, which means הימצאו, anybody, right? Where's the מלך now? In the palace.
בארמון, he's in the palace. So is that so is that בהמצאו? Is that a metziah? Can we have access on a on a level of בהמצאו in the ארמון like it is in the שדה? Well, see, the more kavodik, because it's in his in his malchut with the whole out of true awe and and and proper kavod to Hashem, rather than in the field.
Okay, so I have to sharpen the question. Of course it's more kavodik. My question You understand my question? Huh? If we look at ourselves as children like this, then yes, we have that that connection, and we're able to find him where even where he is, in the palace. Even in the palace.
Okay, יש אומרים ככה. We have to be in a different state of mind. Ah, okay, we're going to get to that, Gefen. Maybe this is מעין אלול identifying as Adar, but like the the אשר קרך בדרך is the same How far the vort goes, Naftali! Amazing.
It's the same אשר קרך בדרך, it's the same היסח הדעת. You didn't, you stumble into the opposite, right? So like none of the מדרגות, whatever, like the levels you get to are really yours to begin with, because it either happens to you to go up or it happens to you to go down, and so it's all just a מתנת חנם. Like there's not a claim that you can have, "I did this," a me-ness in it. Okay, so that means that the metziah would be more accessible in the palace? Well, that Again, my שאלה isn't the metziah, the thing about בהמצאו, it seems al derech peshat that it's more שייך המלך בשדה, but it's much more emes.
More emes. Betach, it's much more emes when the metziah is in is at home, is in the palace. Didn't we say that the metziah is something that like you can't find metziah, you you find a metziah like by not looking for it? Like that's what happens, it's always a surprise. Right.
Exactly.
המלך בשדה is not a metziah. Ah, that's So this So this is the vort. That's exactly what he said right now.
Yeah, he's accessible, you can go find him.
זה בדיוק זה. When he goes out to the sadeh, that's not considered a metziah. You understand? Why? Metziah is what Ze'ev said, reminded us, it's when it's בהסח הדעת, it's like ke'ilu I wasn't looking for this.
How could I say the king's in the field, and I go out to the field, "Wow, I'm so shocked!"? No, I was told המלך בשדה, so I'm going to go to the sadeh. That's not called a metziah. That's not בגדר מציאה. Not אליבא ד to the Gemara or even how we understand it in chasidut, it's not here.
Ah, so what is So this is the peshat. Sheilah. In the ארמון, in the palace, what's happening over here? This is already a different zach. This is the avodah is different, because we have to That's why I said in the beginning of shiur, עולה ויורד זיין.
We have to We're going to talk about something very high to bring it down here. This is what we're here for: to bring it down here, and then elevate everything down here. I'm going to let Obviously the the Rebbe give over his words to us, and then we'll try to understand this to the best of our ability and daven over this.
העבודה דעשרת ימי תשובה אינה תשובה על עוונות.
So, that's already a big chidush for many people. The work we're doing now of teshuvah, it's still teshuvah, but it's not תשובה על עוונות. It's not teshuvah over transgressions. We have to go to the Bnei Yissaschar for a second to remember what how this works.
All year long, I do teshuvah on the level of chochmah.
אתה חונן לאדם דעת, you give me a cup. So, in order to say what's the next berachah?
סלח לנו אבינו כי חטאנו. I have bad aveirot.
Elul, what's the gematria of Elul? The The Bnei Yissaschar says, we say it every year, binah. Elul is the gematria of binah, meaning that the avodah, the teshuvah is binah, is להבין דבר מתוך דבר. Where did I really What What did I really do that was wrong? Not just the aveirot, but what did I really do that led me here? Which means What What are we left with? What So, then if if the whole year is the teshuvah of chochmah, and Elul is the teshuvah of binah, so עשרת ימי תשובה is the is the teshuvah of daat. He doesn't say it here, but that's how how That's why I want to learn it.
It is not right now about aveirot. That's not the inyan. Bless you. Even though in a strange way we bring up a lot of aveirot on Yom Kippur throughout Yom Kippur.
But the way I the way Rav Shlomo Teicht it to me is makes the most sense. Why do you keep on talking about your aveirot? Hashem y'rachem. Hashem That That's after all, especially after this. Why are you bringing up the aveirot on Yom Kippur? Because every time you say an aveirah, "Oh man, the chet it's true, Ribono Shel Olam, the chet that I spoke for lashon hara this last year, you're not going to believe who's showing up this year.
This mouth won't say a word like this." So you're only saying it to acknowledge that's what was, but after ראש השנה, עשרת ימי תשובה, this is a completely new briyah that's in the world. Complete new briyah in the world. That's That's why you're bringing it up, especially aliba to what we're saying over here. So, some people shouldn't bring it up if they know If the avodah of Elul and the beginning of Tishrei and עשרת ימי תשובה is like it's supposed to be, then there's no chashash at all by bringing it up that it will put you into a place of ye'ush.
But if it wasn't, we're we're banking on We're trying to go to the highest. And you did Tashlich already. So, even if you did those aveirot, what are you basically saying? And all these things I'm saying sorry for it, that hey, I I threw those in the water anyway. You know, venahafoch hu.
It's going to be I want to go back to simchat beit hashoevah. Like the Berditchever says, "Go back to the same water that I threw my chata'im in, and it's going to become mitzvot." That's the teshuvah meahavah that the Rambam says, right? You That was just that was That's gevald, right? So, some of you were laughing during the shiur because they think what I'm saying is stupid, but no, it's No, this is the You ever hear that Berditshber vort? He says, "It's an amazing thing. Why simchat beit hashoevah? I'm going back to the water where I threw my chata'im in. It's gone through a process of teshuvah miyirah and teshuvah meahavah, where the Rambam says, 'תשובה מאהבה, זדונות נעשו לו כשגגות כשזכויות.' So, I'm going now to aveirot that became mitzvot and drawing it out of the water.
That's why the שמחה אין מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו, because the greatest simchah in the world is when you see in front of your eyes the transformation of your actual aveirot into mitzvot. There's no greater mitzvah simchah in the world." Some people are thinking, "Oh, man. I wish I didn't do tashlich yet." I'm saving it till uh, you know, right before Sukkot or something, you know? I saw the bundle. I want to I want to have more I want to have more zechuyot, right? I want to have more mitzvot.
I want to have more simchah. Okay, but but lema'aseh the avodah now the Rebbe says this is what it's about, בהמצאו means the following, העבודה דעשרת ימי תשובה אינה תשובה על עוונות, why?
שכן לאחר העבודה דחודש אלול ובפרט לאחר חי אלול, especially after חי אלול, ובימי הסליחות כבר ישנה סליחה מחילה וכפרה בשלימות.
כמאמר חז"ל שכבר בערב ראש השנה לובשים לבנים. Why do we wear white clothes? The Tur says this.
Why do we show up all like, you know, certain? Because we know it happened, כי יודעים באופן ברור שיזכו בדין. You know, someone asked me if if they can if they can come, not not they don't live here, if they can come in for Yom Kippur and daven here. I said, "I think so, for sure, why not? Just, you know, make sure you have a, like, even if you don't have a seat, whatever, they're going to kill me here, I don't care. Even if you don't have a seat, just, you know, just be with us," you know, I said to him.
So he said, "Yeah, but is is is the is it is it here, is it like Ramat Gan?" Because he used to learn in Yeshivat Ramat Gan. I said, "What do you mean?" He said, "You know, teshuvah meahavah. Like do you guys sing and dance?" I'm like, "Do you dance?" I'm like, "בטח, מה השאלה?" And I'm remembering that it used to be a she'elah in the world. We live in a world now that these things are דברים מקובלים.
It wasn't like this. In most of the shuln we grew up in, did was there dancing on Yom Kippur? Was Yom Kippur simcha'dik? It's so funny, the more you learn chasidut, the more the world is evolving, Rosh Hashanah, which was gevald, Yom Tov, תפוח בדבש, that's more אימה ופחד, and Yom Kippur, that used to be, "Oy, my God, רבונו של עולם, סלח לנו," is is is more simcha'dik. And that's על על פי פנימיות, that's absolutely correct, absolutely correct. Rosh Hashanah is, you know, חיל ורעדה, פחד, and חדות ה' היא מעוזכם, and also bitachon that that the Aibershter is going to, you know, it's going to be good.
Yom Kippur is already after all that. I went through all that.
החתימה חייבת להיות וחתום בטבעת המלך, וחתום בטבעת המלך. So the Rabbi says again, we come, לובשים לבנים כי יודעים באופן ברור שיזכו בדין.
So if that's true, I was זוכה בדין, let's say I'm under the assumption or the conviction that I was judged favorably on Rosh Hashanah, then what am I busy doing now? Cuz the Rabbi is saying, "Is that all you care about in life? That you don't die? Like that's your whole inyan? Just that you're over, that you're זוכה בדין? That that's that's what, you know." I told the chevrah in Montana last night, remember I told you about the that that the amazing, amazing thing that happened to me in the parking lot after after that radio show a few years ago by the technician? The ווארט למען, right, the sefer that's called, how does it go? There's ספר החיים, then there's sefer the not-so-much chayim, and then there's the sefer that's called החיים למענך. He sang me the, remember he sang me the song, "זכרנו בספר החיים למענך אלקים חיים." It's like if your inyan is to make sure you were just זוכה בדין, that means to you all you care about the ספר החיים. What the Rabbi is telling us now is that Aseres Yemei Teshuvah preps you for the next level. And that's to be inscribed in a book that's called החיים למענך, that my life is so much more than just staying alive, so much more.
That's what he's saying, אלא ענינם של עשרת ימי תשובה היא העבודה דתשובה עילאה. To really understand this, we have to learn inside out Iggeret HaTeshuvah from from from the Alter Rebbe, you know. The the ה' תתאה, the ה' עילאה, it's not for now, it's too much, but תשובה עילאה means a much more profound, much more profound and deeper concept of teshuvah. A lot of people are baalei teshuvah because they stopped doing aveirot.
And now they keep Shabbat and kashrut, which is which is kodesh, but Kodesh Kodashim is what he's what the Rebbe is speaking about right now. It's not about aveirot and mitzvot anymore. It's a בכלל לא הסיפור. It's something much deeper, אלא ענינם של עשרת ימי תשובה היא העבודה דתשובה עילאה, לשוב עד ה' עד הוי"ה ברוך הוא ממש, ולעלות מעלה מעלה למקורה, ולדבקה בו יתברך ביחוד נפלא.
These are words from the Alter Rebbe. This means to return to הוי"ה, to שם השם, הוי"ה, י-ק-ו-ק, ברוך הוא for real, ascending higher and higher to the source, clinging to השם ביחוד נפלא, in a wondrous unification. We'll hopefully understand what this means.
וזהו תוכן ההתחלה, ס'הפטורה דשבת שובה.
This is how we start the haftarah that we're going to say on Shabbat.
שובה ישראל עד השם אלוקיך. Now, it's interesting. What do you notice when you read this word, this פסוק, שובה ישראל עד השם אלוקיך? What vibe do you get? Do you get like rachmanut, do you get din? What do you feel based on the pasuk? It's din? Why? Well, it has to be rachmanut because it's ad.
There's no way I'm going to get there myself, like Okay, so it's din. I should be more medayek. From the based on the names of Hashem in this pasuk, what vibe do you get? What's the next word? Elokecha is din.
שובה ישראל עד till what till what till you reach what place? That י-ק-ו-ק and Elokim are all the same thing to you.
That din and rachamim is is one. Okay. Now now, you see how deep this is? What what what kind of a metziut do we have with the Ribono Shel Olam in the Torah when din and rachamim are the same thing to you? What does that look like? That's why I want to draw this down, down to our lives. Equanimity.
It's mamash hishtavut. It's deep simchah. It's and it's the great it's the deepest simcha that you could experience in this world. It's the deepest simcha a Yid can experience in this world.
שובה ישראל עד till you reach a place of הוי' אלוקיך, י-ק-ו-ק אלוקיך. Cuz cuz it's the word ad almost feels out of place. It should be שובה ישראל להשם אלוקיך. A lot of דרושים on this, a lot thousands of מאמרי חסידות on what you just brought up.
שובה ישראל, right, could שובה ישראל להשם אלוקיך. What's the meaning of עד השם אלוקיך? So, this is the way we're going to see it for now is שובה ישראל till you reach a place the gates are wide open, בהמצאו.
בהמצאו, שובה ישראל what's what how do you know you've you've entered the right place? That there's no there is din and there is rachamim, but there's no din, there's no rachamim. There is just one.
That's belashon by פורים, עד דלא ידע. Not exactly, that's about עד דלא ידע, בין ארור המן לברוך מרדכי. Oh, you're saying like that? Nachon. Right.
Meaning, I mean, but the only problem is that here it's השם אלוקיך and there it's Haman and Mordechai. So, I have to be nizhar to not משוה literally. It's full of Adar already. Right.
No, no, no, you're not. That was Elul. You got to find it. I knew I'd enter You got to find a new a new thing for Tishrei.
12 months out of the year is Adar. Right. No, no, he's holding it's an ibur year, so it's Adar Alef'. I'm in Adar Bet' already.
He's in Adar Bet'. He's in Adar Bet'. What did we do before What did we do before you? Right. What was it like? Like I don't know, like He tried! He's been trying to be this way, and then he comes and steals it, so basic.
וזהו תוכן התחלת ההפטרה דשבת שובה: שובה ישראל עד הוי' אלוקיך, שקאי על השבת הנפש לשרשה ומקורה. What does kai mean in the Gemara? What does it mean? Kai, medubar. It's speaking about the restoration of the soul to its source and its root. In our source and in our root, our נפש אלוקית, the deepest depths, there's no such thing as din and rachamim.
Meaning, there may be, but it's irrelevant. Because it's it's all it's all echad. It's all echad. Did you hear Evyatar Banai's new song he put out right before Yom Tov? Far out song, very deep, very deep.
And and he had a choir to come and just to sing the chorus: אחד יחיד ומיוחד. Both Sefardish way and the Ashkenazi. It was it was beautiful. Amazing, amazing.
Raised the bar, though. What do you mean? Like, you know, he was the music was changing a little bit. It was It was changing Oh, you heard it? Sure, no, this is part of the transformation happening. Part of the It's all there, בהמצאו.
It's so funky, as well. It's everything. It's like it's it's it's it's it's so It's right there. So, the Rebbe says like this: Now, everything the Rebbe says always, even though if it seems like it's all chidushim, if you'd ask the Rebbe if any of it is chidushim, you think the Rebbe would ever say yes? Every word the Rebbe said is יונק from Likutei Torah and Torah Or and the Tanya.
Every word. Every mahalach. It's all like a drawing down from the Alter Rebbe. So the famous in the famous maamar of the Alter Rebbe on this time right now, now he's going to quote the Alter Rebbe: ובשתי הפירושים בלקוטי תורה בזה, שהשבת הנפש לשורשה ומקורה בשם הוי' ברוך הוא, היא כל כך עד שהוי' נעשה אלקיך, כחך וחיותך.
So here the Rebbe is saying that the restoration, returning myself to the place I really want to be, which is not just stopping to do aveirot, but to put myself mamash back to the place that I really want to be, it's so much to a place, ad that הוי' becomes אלקיך. Now what does that mean? What's another explanation besides שם השם? What does הוי' actually mean?
הויה. What is it? Existence. Your experience in this world.
Your your experience in the world becomes אלקיך, your God, that כחך וחיותך, that you're you are living in a state of awareness and consciousness that any koach you have, any chayut you have, what got you to wake up this morning, put on clothes, to go to the bathroom, to come to shul, to put on tefillin, to learn, is coming from one place and one place only. Your הויה is coming from אלקיך, which is a gevaldige maalah to reach. Brings you right back to Purim, because it's emunah peshutah. So it's 502.
Yafeh. Nachon.
ב, the second thing, ההשבה היא לעצמותו ומהותו יתברך. But where are you really where, what does this mean? Where are you returning to? You're returning to the עצמות.
You can't You can't even explain these things, these concepts.
עצמותו ומהותו יתברך, the actual essence of the רבונו של עולם, שלגביו גם שם הוי' כאלקים יחשב. Exactly what we said before. You're going to a place of the actual, as close as we can understand, the concept of Elokut in this world, of Godliness in this world.
And in the in the in the most pristine state of being able to have daat, which is what the teshuvah of עשרת ימי תשובה is about, דעת השם. The chevra from the מכון are here. I had I had they got Cliffed last week. Cliff was here, and he he ribbed them.
Yeah, he came through and after, yeah it was amazing. And he asked the chevra, yeah, remember? What did What did he ask you about, what was the first question he asked you guys? About the tefillin? He says, "What's the last thing you say when you put on tefillin?" You say, "וידעת את השם." What does And he just says, "What does that mean?" So this is the this is really the answer. The daat that we can get to the the greatest daat we can get to in this world is הוי' אלקיך.
שובה ישראל עד ה' אלקיך.
שזהו אמיתת שורשם ומקורם של ישראל.
ישראל וקודשא בריך הוא כולא חד, the Rebbe says. That what we really come from, what we're really about, is this inyan.
ולכן, and this this is so beautiful, הסיום, ואבא, ברוך שכיוונת, וחותם דעשרת ימי תשובה הוא יום הכיפורים.
What's Yom Kippur called?
הנקרא אחת בשנה. Now what do we say on Yom Kippur, in the Mussaf, in the avodah?
אחת, אחת ואחת, אחת ושתים, אחת ושלש. What is that referring to, does anyone remember? What the kohen was doing, the sprinkling, nachon? So why Why do we say אחת ואחת, אחת ושתים, we could just say אחת, שתים, שלש, ארבע? Because in Chassidut they explain the sprinkling that the kohen would be doing in the in the avodah in the kodesh was doing it in our lives.
אחת, אחת ואחת, אחת ושתים, in everything in my life that seems like duality, that seems really like three, that seems that it's four, seems that it's five, אחת באחת, אחת ושתים, אחת ושלש, אחת וארבע, in every area in life that's gone far from אחת, now I'm bringing it back to אחת.
To one, to the makor, to the shoresh, where הוי' and אלקיך are one, where it's all one in this world.
בחינת יחידה. That's the fifth level of the soul, the highest level of the soul.
נפש, רוח, נשמה, חיה, יחידה.
המיו- What does it mean yechidah? You could either say it means a a unit, yechidah, or it can mean completely separate from everything in the world, it's all alone. But the Rebbe is teitching here, yechidah means המיוחדת. It's the most special place, because it's alone with עצמותו ומהותו יתברך, שזו היא השלימות דתשובה עילאה. This is the completion of this world of teshuvah ilaah.
השבת הנפש לשרשה ומקורה בעצמות ומהות, ישראל וקודשא בריך הוא כולא חד. In the beginning of the shiur, we said we want to take this very high concept down here into this world. What what is the, you know, this is not the end of the sichah, this is just the middle of it, right? But if we had the end of this sichah from the Rebbe, how does the Rebbe end sichot?
וההוראה מכך, and the instruction here, marching orders, what are marching orders from a from a from a Torah like this? What do you I'm opening it, what do you think? What are marching orders? What do you think? What are marching orders from such a deep, הייליקע תורה that we just learned? Nu? Lemaaseh? What can we do with this? Say something, Dov. Thinking.
Yeah. Don't get lost. Don't get lost with all the nuances of getting ready for Yom Kippur. To show up on Yom Kippur and try to be yechidut with הקדוש ברוך הוא and with yourself within that moment.
Mhm. Coming in and saying, "Whatever was, was, whatever is going to be, is going to be, but I'm going to be right here in this moment." Elimelech, yafeh. What else, chevrah? I think the metziut is that if if we're able to, it's it's it's knowing that that, trying to get the words right, whatever we think we're experiencing during עשרת ימי תשובה leading up to to to Yom Kippur, Hashem's Melech, he's in his palace, and we know he's there, and we know that we are able to like access him there right now, so whatever we think is actually happening is something to smile over. It's like really like beseder, you know, this is totally good.
Like real like real acceptance of of the metziut? Without understanding, it's just knowing it's good. Isn't that amazing though? You hear what he just said? Without understanding, just knowing. That would seem like a like a setirah minei uveih in the world, but that's actually absolutely true, what he just said. Meaning, without understanding it fully, but knowing something.
Nachon. That's daat, daat is התקשרות. Daat doesn't just mean knowledge of like, "I know something." Daat is והאדם ידע את חוה. It's intimacy.
האדם ידע את, that's the first time daat is learned in the תורה, והאדם ידע את חוה אשתו, and that means biblically, right? That's hiskashrut, that's intimacy, which is way way beyond binah. It's it's follows chochmah and binah. Kein.
אני חושב שהמטרה של המטרה של יום כיפור היא שלמותו של האדם.
אדם צריך להגיע, והוא ינסה להגיע ביום כיפור לשלמות.
לשלמות טוטאלית כי מה זה צום?
למה צמים?
כי הגוף מצטמצם ל-25 שעות.
וב-25 שעות האלו המושג של שלם המושג של שלם, כי זה שלום, המושג של שלם זה תופס את האדם שופך את שיחו לפני הקדוש ברוך הוא 25 שעות.
אין יותר שלמות מזה.
אין יותר שלמות. Nachon.
אין יותר We've been saying every day שבתי בבית ה' כל ימי חיי, so you have like a whole world happens to you on Yom Kippur and it's שבתי בבית ה'. There's no greater shleimut than that.
It's no greater shalom a person experiences than that. Yeah, Naftali. I'm saying according according to what we're saying, all this stuff we're saying in the machzor of "I've been such a rasha," it's really to show Hashem how I'm so so much To show Hashem? No. Is is is to tell ourselves Ah, okay.
No, and and and to say I'm so much less of a rasha than I was before. All this אשמנו, בגדנו In the in in the in on Yom Kippur? On Yom Kippur, yeah. And then to say to basically say, "I'm on my way to be mitchaber to you, to to be החיים למענך, to to to" Right. I want to say I want to say though on עשרת ימי תשובה I could say, "I'm on my way." On Yom Kippur I don't say I'm on my way.
I'm there? Exactly, it's there. It's there.
עיצומו של יום מכפר. I'm in I'm here.
You are there in all mind.
אין אין מקום אחר ללכת. There's not There's no other place to go to. Like I'm I'm here.
אני אין אין עוד מקום. But עשרת ימי תשובה is saying שובה ישראל עד, השם אלוקיך is Yom Kippur.
י-ה-ו-ה and Elokim is being one, that's Yom Kippur.
עשרת ימי תשובה, the gates are wide open to be like, ah, this is nachon, this is what life's all about, החיים למענך.
It is it's true, I have to go through a process of of the teshuvah of of חכמה, and then I have to go through the process of the teshuvah of בינה. But עשרת ימי תשובה is the עבודה of דעת which culminates in the pinnacle point of יחידה on נעילה on Yom Kippur. On on the most basic terms, cuz I see sometimes like, Yossi, you asked me once like, do you think anyone could understand like people that just walk in and hear these kind of terminologies like, what do you What are you guys talking about? Let's Let's bring it down to our Let's bring it down to here, to the most like basic thing that we could do something with. That That's what I'm saying.
Please. Please. I think what the Rebbe is saying is that a couple things. First of all, now's the time that there's no space to feel inadequate, right? That Hashem loves you like a child.
Right, there's no there's nothing you could have done wrong at this point. There's nothing you could have done right. You're in. On the other hand, that doesn't mean that In other words, there's no more teshuvah anymore.
There's no more teshuvah to fix last year. That that's תשובה תתאה. It's תשובה תתאה. It's over, he says.
Right. You've been You've been forgiven. That being said, don't just sit back. Right.
Now it's תשובה עילאה. Now, what it means for my soul to return to its source, we're we're going to work our lifetimes and and every moment to to understand Amen. what that means. But it means now to turn up the volume in our avodat Hashem, but it's not to fix something that I did wrong.
I'm not like giving tzedakah because I need to fix Right. Right? Now it's all geared into It's having stage. you know, connecting in my עבודה. It's It's not about, you know, fixing something.
Right. And that's where I think you know That's That's the That's the שוס. It has to be metziah. Yeah.
Right, it's there. It's available. What is a metziah? A metziah is you know, you're walking, you find $100 $100 on the floor. That's a You can't go looking for that $100.
You won't find it. Right. Right, people don't say, "I'm going to shop there. I hear there's metziot there." No, when While you're shopping, "Oh wow, what a metziah!" That That's how we use the language.
That's a metziah. But get it. Right. But pick it up.
It's here. Yeah. There is a metziah. Right? So it's just like We'll set our minds a little bit and go.
Mamash. This metziah is is I I think it's literally happened in our time. It's happened in like the last couple of years, the last like I I remember the early days of even Shirat David the טענה that like they had on the fact that they're here they dance. They dance on Rosh Ha-, you know, Kippur.
You're not supposed to be doing this. It's a time of a it of פחד and יראה. It's not a time of It's not a time of כבוד They had the sources like I Today that that it it literally doesn't hold as much weight as In the in the it's not all over It doesn't It's happened, it happened in in our time. It was a time when again even even we first started I would say to you I'd quote Rabbi Yossi Mizrachi again.
I you know, you have to pay for your crimes. And I always speak to you about I know, I know. I see that when you react, like you don't like that term. You know, like you have to pay for your crimes.
But something has shifted where where it it's it's something has shifted. It's like a metziah where where the the the the I don't know the guilt and the shame and the focus on the crimes, i.e., עבירות, is just something much different as to where we're focused on on the אהבה, on the growth and and the עילאה. I guess my question would be, though, is there a time to focus on the fact that I am like a רשע? Yeah, you know when? Elul. Yeah.
100%. That's why it's Yeah. Elul. Betach.
Well, you're wearing white now.
עטופים, what was the לשון?
לובשים לבנים. But, of course. You're wearing white.
Malchut.
המלך יושב על כסא רם ונשא. Zehu, zehu. weiter to to to explode in avodat Hashem right now.
To learn, to learn more than ever, learning all day long, watch more, learning, just learn to take on more and more learning, which is the גילוי רצון השם in this world, to open our hearts to people, avodah. All the things that are available to us right now, it's all here, then and you have Walk around all day long, "Oh my God, another metziah, another metziah, another metziah, another metziah, another metziah." Cuz it's swimming all over the place. Till you reach a place of יום כיפור, אין עוד מלבדו. You see last night there was a a concert of Shlomi Shabbat and Akiva.
You know, I grew up on Shlomi Shabbat. You've heard of him, you know, the Israeli singer Shlomi Shabbat? He was, that's כוכב טוב כשעבר באירוויזיון כשהיינו קטנים, שלומי שבת. A little bit friendly with his sister, Leah Shabbat, she's a gevald. So, Shlomi Shabbat, what's going on in the world, the process he's been going through.
Last night he did a concert with Akiva. They're singing, I don't know either of their music that well, but I saw a clip of them getting to the chorus of the song was אין עוד מלבדו.
זה Shlomi Shabbat, לא? So I don't know it. I saw he he he and it gets to אין עוד מלבדו, and he looked up and he he he he had to bite his he had to like bite his he couldn't, he just, אין עוד מלבדו, he's like, this is where we're at now, you know? So beautiful.
This is the shift that's happening in the am. It's strong. Who was it? You said the stuff from Kesaria? The guy, one of the singers, he's singing, yeah, 6,000, he had the whole place singing also, השם, אין עוד מלבדו. Oh, Ben Tzur.
Yeah, Pe'er Tasi. Ben Tzur, yeah, Pe'er Tasi. Oh, השם מלך, השם מלך, השם ימלוך לעולם ועד. The place was going bananas.
Did you see him in Uman? Yeah. This is where our dor is at, it's happening here. We should be zoche to take advantage of what's in the air right now and just Avinu Malkeinu, Avinu Malkeinu, Avinu Malkeinu every single second, b'siyata d'Shmaya. I want to get closer to hakadosh baruch hu.