Therefore, the sicha discusses a certain one detail in מצות מילה, and actually it comes out from here, from the sicha, a big chiddush that the Rebbe makes in the hashkafah of a certain situation in מצות מילה. This is the classical sicha where the Rebbe comes out with that new insight. דער זמן פון מצות מילה איז דעם אכטן טאג פון געבורט. The time when you have to do the מצות מילה is the eighth day of birth. ווי ער זאגט אין דער סדרה, like it says in the סדרה, וביום השמיני I'm still here though. וביום השמיני ימול בשר ערלתו. On the eighth day, you should circumcise the ערלה, the flesh of the ערלה. און אז מען איז מל נאך דעם אכטן טאג, if you do the מילה after the eighth day, איז כאטש די מצוה פון מילה בכלל איז מען מקיים, even though, generally speaking, you fulfilled the mitzvah of מילה, מען מאכט דאך א ברכה, you make a berachah, etc., פעלט אבער לכאורה דער פרט פון דער מצוה. But there's a certain detail that you're missing. What detail? די מעלה פון מילה בזמנה, this specialty, this quality of being מל in the proper time. So, מל זיין ביום השמיני דוקא, you're missing that. So,

even though you do the מצות מילה, but you did not have מילה בזמנה. And that, for sure, that מילה בזמנה is something special, and you're missing That's what it seems like. און דאס מל זיין אין אכטן טאג האט מען זיך א מעלה מיוחדת. He says that being מל on the eighth day has a special מעלה, וואס מילה און אויך מכשירי מילה בזמנה איז דוחה שבת. We see in halachah that if you do the מילה on Shabbos on on the eighth day, so the מילה and also some preparations of the מילה you could do on Shabbos, if it's the מילה בזמנה, if it's on the eighth day. ווי מיר לערנען דאס אפ פון דעם פסוק וביום השמיני ימול בשר ערלתו, וביום אפילו בשבת. The Gemara learns it out. The pasuk says, on the eighth day you should do the מילה, but the Gemara דרשנ'ט וביום, no matter which day it is, as long as it's the eighth day, even if it's Shabbos. אבער נישט בזמנה, if the מילה is not done בזמן, טאר מען נישט מל זיין אין שבת. It's not allowed to be mal on Shabbos. That's why there's a famous question: According to the Pirkei DeRabbi Eliezer, Avraham Avinu did his milah on Yom Kippur. But it was מילה שלא בזמנה. It wasn't the eighth day. For him it was That's what That simple teirutz is that he was told to do it, so for him that was the zman. שבת דוחה? Ah? שבת דוחה? No, it's not shayach of chag. No, it's not shayach of chag. You're not allowed to He was told to do this. Right away, yeah. I mean, it's in Pirkei DeRabbi Eliezer. Huh? On Yom Kippur, yeah. לפי זה דארף לכאורה אויסקומען, so according to this it comes out, אז אויב מען איז מל א קינד נאך 8 טעג, if you are If he circumcised the child after eight days, אפילו ווען מען האט נישט געקאנט מל זיין צוליב דעם וואס די קינד איז געווען קראנק, even if you couldn't do it because the child was sick, האט מען די מצוה פון מילה בזמנה נישט מקיים געווען. You did not fulfill the mitzvah of מילה בזמנה. און אויך די מצוה מילה בכלל וואס מען איז מקיים דורך מל זיין שפעטער, and even the מצות מילה that you are doing, general מצות מילה, even if you do it later, העלפט עס נאר אז דאס קינד זאל זיין א מל פון איצט און אן. So, it works that from now on the child is circumcised, אבער עס העלפט נישט פאר די דורכגעגאנגענע טעג. It doesn't help for the previous days, אין וועלכע די קינד איז געווען אן ערל. Those previous days, he was an ערל. דאס קען מען נישט This is all what you might think.

Not his fault though. Even though it's not his fault, so? No, it's true, you can't fix it. It's not your fault, but it doesn't mean that not everything that's not your fault means it doesn't have some kind of a chesaron. It's a chesaron, but it's not your fault. So, a person who child was sick and he wasn't מל בזמנו, he won't get punished for it, chas v'shalom, he's an ones, this But he's still missing the מילה בזמנה! Cuz if you go in the general lashon, the lashon is always that אונס רחמנא פטריה. If you're an ones, you're forced, תורה פוטר'ס you from punishment or anything. But then there's another lashon: אבל כמאן דעביד לא אמרינן. But we don't say it's as if you did it. If someone was an ones, didn't put on tefillin that day, not his fault, the goyim took away his tefillin, he had no tefillin, you don't say he put on tefillin! He won't be punished for it, he didn't do anything wrong, but he's still missing this concept of putting on tefillin that day. Same thing would seem here: in this case, you're missing the מילה בזמנה. Please join at my anniversary. Today? Today. Oh! Oh, we have to have my special slice of cake! This is an anniversary cake. Anniversary cake. Okay, good. Happy anniversary, Homer. Thank you, sir. You're like פסח ראשון and פסח שני. What? פסח ראשון and פסח שני. If you were an אונס פסח ראשון Yeah, but there you could be מתקן it. But there you could be מתקן פסח שני. 42? Wow. Not since the כושי עשירית, you know the story the joke I told you on Erev Shabbat. Even with supposed to be in Mitzrayim 400 years, they were only there 210. Why? Because they did that work so hard that it's equivalent, 210 equivalent to 400. So once a guy, to say a joke, once a guy, he said, \"I have to leave because I have my 40th anniversary tonight.\" \"40? You're only married 20 years.\" That's קושי השעבוד, makes that equivalent to 40 years. I know, yeah. Like, still sad. No, the other one the other one who's been married, I don't know, thirty years, he says, \"It feels like two days.\" He said, \"Which two days? Yom Kippur and Tisha B'Av?\" Okay, let's get to the point. So it seems from here that if you did not do it on the eighth day, you missed out. Now, even if the child was sick, and it's not your fault, you still missed it out. דאס הייסט, מען איז טאקע נישט עובר געווען אויף דער מצוה, you didn't go against, didn't transgress anything. ווארום מען האט דאך נישט געטארט מל'ענען צוליב פיקוח נפש, you weren't allowed to do the bris because of the danger, it's פיקוח נפש, וואס איז דוחה כל התורה כולה, פיקוח נפש pushes away everything. עס פעלט אבער דער קיום המצוה, you did not do the mitzvah of the eighth day, so you're missing that mitzvah. That's how it's assumed and that's how you learn pshat in the halacha. דער רמב\"ם זאגט דעם טעם, the Rebbe goes on like this, the Rambam says the reason, אויף דעם וואס מען טאר נישט מל זיין נאר א קינד וואס האט נישט קיין חולי, the Rambam says you only could be מהל a child that's not sick, and he gives a reason why, שסכנת נפשות דוחה את הכל, because if the child is sick there is a danger, and סכנת נפשות pushes everything away, ואפשר למול לאחר זמן, and you could do the מילה later, ואי אפשר להחזיר נפש אחת מישראל, but you can never bring back if, chas v'shalom, the child dies, you can't bring back. But the bris milah, if you didn't do it today, do it later. And now he translates it into Yiddish: סכנת נפשות איז דוחה אלץ, סכנת נפשות pushes everything away, און מען קען מל'ענען שפעטער, and you could be מהל later, און מען קען נישט אומקערן איין נפש מישראל קיינמאל, you can never bring back a Jewish soul. פון דער אריכות לשון הרמב\"ם, from the way the Rambam says it, lengthy, ואפשר למול, he says, and you could be מהל later, איז פארשטאנדיק, we understand, אז ער מיינט צו געבן א צווייטן טעם. The Rebbe learns that the Rambam is giving two reasons. What does Rambam say?

First of all, סכנת נפשות דוחה, pushes everything away, so you shouldn't do it. Then he says you could do it later. That's a different reason. The first reason in itself is good enough! Let's say you can't do it later! A mitzvah you cannot do later, and if it's סכנת נפשות, you don't do it! So that's enough reason. Then the Rambam has another reason. But you should also know, he says, that you could do the milah later. So it comes out two reasons. איין טעם, one reason, ווייל פיקוח נפש איז דוחה את הכל, פיקוח נפש pushes everything away. דאס הייסט, אפילו אפילו עס איז נישטא קיין שום עצה צו מקיים זיין די מצוה שפעטער, even if there wouldn't be any way to do the mitzvah later, וועט עס אויך נדחה צו פיקוח נפש, you still push it away for pikuach nefesh. So one reason is no matter what, because it's סכנה, you shouldn't do it. און נאך א טעם he gives, another reason, ווייל אפשר למול לאחר זמן, you could do the milah later, אז די מצוה ווערט גאר נישט נדחה. He's basically saying you think you're pushing away the mitzvah, you're not even pushing it away. ווארום מען קען מל'ענען שפעטער, you could do it later. איז פול פארשטאנדיק, from this Rambam we see, אז די מצות מילה וואס מען איז מקיים לאחר זמן, that the mitzvah of milah that we do later, if you didn't do it on the proper day you do it later, העלפט אויכעט באפרידיקן, this is a chiddush, that if you didn't do the mitzvah on the eighth day, and you did it on the tenth day, so till now we said, so you missed the thing of the first of doing it in the time and that's it, you lost that opportunity and you can't do anymore.

From the Rambam it comes out not like that. The Rambam says as a separate reason, why shouldn't you do it? Because you could do it later. What do you mean you could do it later? If you're going to if you do it later you're going to miss out מילה בזמנה, so you can't do it later. There's something you could never change, you can never fix. The fact that the Rambam gives as a separate reason that there's nothing you're going to lose because you could do it later, it comes out that the Rambam holds that if you do it later, it's as if you did it on the eighth day. It works retroactive. ביז אז ער, ער כאפט אן די מעלה פון מילה בזמנה. You get the מעלה of מילה בזמנה. ווארום אויב מען וועט זאגן אז מילה שלא בזמנה איז מתקן נאר אויף שפעטער, because if we're going to say, but if you do the milah not in its time, it only helps from now on and not from before, וועט דאך נישט זיין גענוג דער טעם וואס אפשר למול לאחר זמן. The second reason is not a reason, you could do it later. ווארום אפילו אז מען וועט אים מל'ענען שפעטער, because if you'll do it later, וועט דאך אויספעלן די מצוה פון מילה אין די פריערדיקע טעג. There's something you could never make up. The previous days that you missed, you'll never make up. און עס וועט אין גאנצן פעלן די מצוה פון מילה בזמנה, and you'll miss the mitzvah of מילה בזמנה. The fact that the Rambam gives the reason that you could do it later, don't worry about it because you could do it later, comes out from the Rambam that the Rambam holds that till you do it you טאקע don't have the milah, but when you do the מצות מילה, it goes for all the previous days also? It's as if you did it בזמנו, as if you did it on the eighth day. That's the psak. The question will be: is this only—the Rebbe has in the הערה later a she'eilah—this chiddush, will this be only if it happened because of an ones, because the child was sick, what happens if a person didn't do the מצות מילה במזיד? And then you do it, will it work retroactive? I think he has a she'eilah here, some place. What about if he didn't know about milah? Mm? For whatever reason. No, whatever reason. Okay. But the פועל יוצא we see from the Rambam the Rebbe, the way the Rebbe learns peshat in Rambam, it's not, you know, obviously it's not so clear in Rambam, but the way the Rebbe learns out, that the peshat in Rambam is that the words that if you do milah later, it works for before, and it works lemafre, it's as if you did it בזמנו. That's why I always tell people that, you know, when there comes she'eilot, should they push off or not, they're always worried, you know, if you push it off, it's not going to be מילה בזמנה. You see it's no problem, so if as long as there is a good reason, there's a reason why not, but it is like מילה בזמנה. But the question is, דארף מען פארשטיין, ווי קען א פעולה וואס מען טוט שפעטער ווירקן אויף דער פריערדיקער זמן?

How is it possible that something that you do later should have an influence on previous time, איידער מען האט די פעולה געטאן, before you did the פעולה? דאס וואס מען געפינט אין תורה געוויסע פעולות וואס ווירקן אויך אויף פריער, and the fact is that we do find in תורה, in halachah, that certain things you do that work for before, איז עס נאר, and as הלכה found, it's only in such cases, ווען די פעולה דארף ניט עוסק זיין קיין נייע ענין, only when it doesn't have to accomplish something new, זי דארף בלויז מברר זיין און פעסטשטעלן אויף פריערדיקע פעולות. They have to verify something. There could be something that you didn't know till now, and you find out today what it is. Obviously, it works for before, because it's not that before it wasn't there, we just didn't know, and now you found out. אדער א מצב, א צושטאנד וואס זיי די פריערדיקע פעולה איז לכתחילה אויסגעשטעלט, in another situation, if lechatchilah there's something that depended on what happens later, פאר אן אופן אז זיי זאלן אפהענגיק זיין און פארבונדן מיט א געוויסע תנאי פאר א שפעטערדיקן זמן, certain conditions. For instance, I'll give you an example. If someone is mekadesh an אשה, gives kiddushin to a woman, al menat, on condition that in three weeks from now she will do something. So when it comes in the three weeks and she does it, it's not the peshat that she's mekudeshet from then, she's mekudeshet lemafre'a, from the day he gave the kiddushin. But the question is, how could that be? Till now, she wasn't mekudeshet yet. When it comes the time, you're mekudeshet from before? Yes, because the condition that the kiddushin that he made before was lechatchilah made on condition. You know what he's saying? \"If you do that later, I mean to be mekadesh you today.\" Till that time happens, we don't know yet if it's going to happen. When it happens, so then it works that what we did before works. But it's chal when she does the tenai. When you do the tenai, but it's chal lemafre'a. How you could ask, how could You can't change history. Something that wasn't there, how do you make it today that it was there yesterday? It wasn't there. The answer is because lechatchilah you said yesterday depended on today. Well, again, that's already the dinim in הלכות תנאים, which conditions work, which don't. A lot of conditions don't work. דאס איז נוגע, in those cases where the condition al pi halachah works, what does it mean? It helps, it works lemafre'a, it works retroactive, but that's not a that's not a problem, it's not a פלא, because lechatchilah you made it now on condition of later. און וויבאלד אז די שפעטערדיקע פעולה דארף בלויז פעסטשטעלן און מברר זיין די פריערדיקע, since what you do later all it has to do is verify what was there before, איז פארשטאנדיק אז זי קען האבן א ווירקונג אויך אויף פריער. So we understand how it could have a השפעה on before. That's what we're going to get in the Gemara, does an ones work or not. That's a different shailah by a condition, like the Gittin, does it work or not. מה שאין כן א פעולה וואס דארף טאן א נייע זאך, but when you're doing something it has to accomplish something that wasn't there at all, something new, קען מען דאך ניט זאגן אז די נייע זאך זאל האבן א ווירקונג אויף א פריערדיקער זמן. How could it be possible that you're doing something today that will change what was there before? You can verify what was there before, but you can't change what was there before, איידער די פעולה אליין איז געווען, before you did it. דער מסובב קען דאך ניט קומען פאר זיין סיבה. A מסובב is a effect, an outcome. A סיבה is a cause. You can't have a מסובב come before the סיבה. Yesterday, it didn't happen yet. So yesterday depended on what happens today, so it comes And if I say it worked backwards, it means that the מסובב came The סיבה came before the מסובב. The מסובב was yesterday and now you're doing something today, and that came now, and because of that, yesterday, something Oh, that means yesterday it was before it happened today. היינט ווי קען פעולת המילה He made a cure before the sickness. That's not backwards. No, he makes it now, yeah, he makes it now. He makes the cure, so? Why can't Yeah, you can make a cure in case an illness comes, you'll you'll have a cure, no problem. You could create medicine before the illness comes, there's no problem. So the question is: היינט ווי קען פעולת המילה האבן א ווירקונג אויך אין די זמן העבר? How is it possible to say that the פעולה of מילה that you do later makes it that the days before the מילה is as if you did the מילה, and it's as if you did it בזמנו? You're changing. Till now it wasn't there, now you're changing. How is it possible? אויך דארף מען פארשטיין, we also have to understand וואס סוף אין דעם צווייטן טעם, at the end of the second reason, דער Rambam after the reason דאפשר לעשותה לאחר זמן. First reason is סכנת נפשות pushes everything away, fine. Then he says another reason: you could do the milah later. Then after that, גיט צו דער Rambam די ווערטער, the Rambam adds a few words: ואי אפשר להחזיר נפש אחת מישראל לעולם. But you can never bring back a נפש. If the child will die, you'll never bring him back, that's what the Rambam adds. די עטליכע ווערטער האבן דאך לכאורה מער שייכות צום ערשטן טעם פון פקוח נפש ווי צום צווייטן טעם. This reason, these words would belong in the first reason, not in the second reason. What's the first reason? It's סכנת נפשות. So the Rambam should have said, since it's סכנת נפשות, the child dies, that's it! But what does he do? He brings it in the second reason. The second reason is a different reason: you could do it later. And after that reason, he says: yeah, but you can't bring the child back. וויבאלד אז מיט א מילה שפעטער ווערט אלץ מתוקן אפילו דער ענין פון מילה בזמנו, he says like this: we just finished saying that the Rambam holds that if you do the milah later, you fix everything, and you mamash make it as if it's בזמנו, דארף מען דאך שוין נישט אנקומען אצינד צום טעם צו דעם וואס ואי אפשר, so why do we need to add here, but you can't bring the נשמה back? Just say pashut, one reason is סכנת נפשות, another reason is you didn't lose anything. There's nothing wrong in pushing back, because when you do the milah later, you will have done it just like before. Why do you have to add now new words, but you remember you can't bring back a נפש אחת מישראל? If it does fit, it fits more to the first part: סכנת נפשות is terrible, which means the child might die, don't do it! The child might die, and that's it, you won't bring him back! So there must be something more and deeper that the Rambam is telling us. So we have two kashyas now: one shaila is, since we learned pshat in the Rambam that the Rambam holds that if you do milah later it works retroactive as if all the days before he was געמלט and it is מילה בזמנו, that's the Rambam's pshat, so why does the Rambam - so the shaila is how does that work? How is it possible that there was not געמלט, and by doing this milah you make it that he was געמלט yesterday when he wasn't? You can't change history, you can't change the past! And the second thing is, why does the Rambam add the words, and you cannot bring back a נפש מישראל? And now the Rebbe is going to answer it. עס שטייט אין Likutei Torah, אז דורך מילה ווערט נמשך אזא אור, and if you do מצות מילה, you're mamshich, you bring out such a great godly light, וואס עבודה פון א ייד קען אים נישט ממשיך זיין, that whatever a Yid does, you are not capable of bringing it down. We have the power of reaching into the higher heavens by doing our avodah, and bringing down godly light, but there is a limit how much we could do, the limit how high we could reach. There are certain levels of godliness that we, whatever we do, we can't reach. דער אויבערשטער Himself, if He wants to give it down, He can do it. So milah is such a great godly light that comes down that we cannot be mamshich it, וואו עבודה של נבראים קען נישט דערלאנגען אזא הויך. Whatever נבראים, we who are creations, we cannot reach that high. נאר דער אור ווערט נמשך מצד עצמו, this light that comes comes by itself, דער אויבערשטער makes it happen. Milmaalah,

comes from above, בדרך אתערותא דלעילא. אתערותא דלעילא means by awakening of above, it's not that we do something to bring it down, דער אויבערשטער gives it. So the question, if דער אויבערשטער gives it, what do we have to do with this milah? The only thing is, נאר כל זמן ס'איז פאראן אן ערלה, א קליפה, as long as the ערלה is there, קען דער אור נישט נמשך ווערן, the or can't come. It's not that you have to bring the or, the or is coming! Imagine if the or coming, the light is coming from the sun, and you close the shades, and then when you open the shades, you get the light of the sun. Oh, so it means you brought the light of the sun! So opening the shade is mamshich the or of the sun? It's not true! The or of the sun is here, you're just blocking it out, you're not letting it in! So the same thing, why do we need be'emes when a child the moment a child is born, דער אויבערשטער is mamshich an or, such a high or to this ייד and it's there. The problem is that as long as the ערלה is there, there's a blockade that's not letting it in, there's a קליפה. Doesn't allow the or to be נמשך. און דורך דעם וואס מען נעמט אראפ די ערלה, by taking off the ערלה, קומט דער אור פון זיך אליין, the or comes by itself. It's not that peshat that by taking, see it's not like people think, by doing a brit, I mean even people who understand רוחניותדיקע things, they say, if you do a brit milah, oh, that brings on us such a special light of דער אויבערשטער. It's not true! The light you don't have to bring down. You allow the light to come into you, the light is there anyway, you just allow it to come in. So this is something that comes milmaalah. Just to make it even clearer. Huh? That's what it means. When neshamah enters, means this, means that you allowed the light to come in. No, it was it was there, not in the same גילוי. This גילוי light can't come. A level of גילוי that comes to him can come. Yeah, yeah, yeah. To be even more a little bit more, that was practical, but to make it even more, there's other places. See this is חלק י\"ג, then many שיחות later the Rebbe talks about the same subject of milah and the Rebbe explains there that when you do מצות מילה what happens is you connect yourself to Hashem. Question is,

how could you connect yourself to Hashem? You or the baby? No, the baby. You connect the baby to Hashem. How could you how could a human being connect himself to Hashem? Hashem is בלי גבול. And Hashem is the בורא, the Creator. How could we connect ourselves to Hashem? In other words, we have so many, we're so limited, how could we connect ourselves? In other words, there's such a gap between בורא and נברא. There are no two extremes as far, not black and white, not up and down. The two furthest extremes is בורא and נברא, the Creator and the creation. So how could we, with whatever we do, reach the Creator? Whatever we do is what we do, comes from with us, and we are the creation. So whatever you're going to do, you're all going to do things within the creation. You're never getting out of the of the of the framework of creation. How do you get to the Creator? The Creator is out of our framework. It's a derech that everyone give a mashal: imagine if somebody is going to pick himself up, so how will he pick himself up? By pulling himself by his ears. You could pick yourself up by you put your hands up something to stair, you schlepp it, but if you're going to do within yourself, you're not going up. How is it possible for to doing מצות מילה and doing the mitzvah that I do, I connect to Hashem? The

answer is it's not I connect to Hashem, Hashem connects Himself to me. And He could do it, He is unlimited. So if He connects, it has nothing to do with us. So what's the doing of the מצות מילה? He connects. He says that if you don't do, if you have an ערלה, don't do the מצות מילה, you're blocking My connection. The moment you do it, you're not creating the connection, you can't create this connection, you're making possible that My My connection should be there. So the connection which in this שיחה he calls it גילוי אור, we'll call it connection with the Eibershter, but it's all the same idea, comes מלמעלה. And it's always there, even before the brit. All you do, you're taking off the cover. All these mitzvot? All mitzvot are like this, Rabbi? No. No. No, some mitzvot you are ממשיך. Some mitzvot are a level that when you do the mitzvah, you reach into a certain level and you bring down a Godly light. Some mitzvot is a mitzvah that you connect yourself to Hashem, yes, because it's not such a high level. But when we're talking a very high level, there you cannot do it. So there we're saying you don't do it, the Eibershter does it. But you just make it possible that the light should come, because otherwise it's blocking out. Like I give a mashal to shade. The light's coming anyway, whether you like it or not, it's not up to you. You just close the shade, so it can't come in. Well, it says the חילוק between תפילין של יד and תפילין של ראש and the Rashi and Rabbeinu Tam. It says those mitzvot that we make a berachah, the word ברוך אתה is המשכה, we're mamshich. That means that we're doing a mitzvah, that the mitzvah reaches into a certain level and is mamshich whatever light to come. Those mitzvot that we don't make a bracha, why? Because it's so high that we can't be mamshich. So it says, that's why minhag Chabad, I think some Sephardim, that don't make a bracha on the של ראש. So it

says because the light of the תפילין של ראש is so great that we cannot be mamshich it. That's why we don't make, says we don't make a bracha on רבינו תם תפילין. Because רבינו תם תפילין is a higher מדרגה than Rashi's, על פי קבלה. Says Rashi's is מוחין דאימא, it's בינה, and it's מוחין because it's של ראש, and the תפילין רבינו תם is מוחין דאבא, which is חכמה, which is a much higher דרגא, and we cannot reach into חכמה. If we put on the תפילין, that means that if you do it, the אור will come in, but the אור comes by itself. But mainly it says by מצות מילה. מצות מילה is the real, real thing. Two מצות, מצות מילה, מצות קרבן פסח are his, but מצות מילה is one thing it is. אז ווי דאס איז בנוגע המשכת האור מלמעלה, just like we said concerning the אור that comes from above, אזוי איז עס אויך בנוגע, oh, it says clearly, בנוגע כניסת נפש הקדושה, so, too, is it concerning when the נשמה comes in, וואס קומט דורך מילה. It says in Shulchan Aruch that by the by מצות מילה, that's when the נשמה starts coming. When does it finish? By the bar mitzvah. It starts. What does that mean? דאס איז די בחינה'ס הנשמה וואס איז העכער פון טעם ודעת. What level of the neshamah are we talking about? A level which is beyond understanding, which is beyond limitation. וואס די מדרגה קען נישט צוגעטאן ווערן דורך א פעולה ועבודה. We cannot do anything to bring this madreigah down. It's so high, we can never reach into it. נאר זי פאראן ביי יעדער ייד בעצם, every Jew has it, נאר מען וואס זי ווערט נתגלה דורך מילה. All you do is you reveal it through milah. It's there, but you can't see it. It's inside you. But inside in a way that it's not revealed. And when you do mitzvat milah, you uncover it, און mimela it's revealed. און now we have an answer to the kashya. What was the kashya? The kashya was, how could you change the past? Mimela, when you only have to reveal the past, that we understand. You didn't know till now, now you reveal it. But he said milah seems to be making some something new, how could you make something new that change the past? Now the answer is, it's not new. The whole concept of milah is not accomplishing anything, it's just revealing what's there. So now that you do the mitzvat milah, you uncovered it, and it was there all the time. און דערפאר ווירקט מילה אויך אויף דעם זמן עבר, that's why milah works even for the past. אזוי ווי אלע פעולות דארף מען נישט אויפטאן קיין נייע ענינים. Like everything that we speak about, it doesn't have to do something new, נאר איז מגלה זיין א פריערדיקן ענין. All it has to do is reveal something before. And now he gives us a good example, a famous example, א דוגמא תשובה מאהבה, וואס העלפט אויך פאר למפרע. We have a klal, we know that if a person does proper teshuvah, his aveirot turn into mitzvot. How is that possible? How does it work for the past? How does it work for the past? It can't change the past, you did an aveirah, an aveirah. And it takeh says teshuvah of a goy only works for the future. Whatever was done before is done, I mean that you can't change history, you can't change the past. By Yidden it says if you do teshuvah me'ahavah, it changes the past. If you do teshuvah mi'yirah, teshuvah out of fear, it takeh it only doesn't change the past. Teshuvah out of love, which the Gemara, actually that's the kashya, in one pasuk it seems that teshuvah is compared to רפואה, ארפא משובותם, just like when you cure somebody, you do teshuvah, you're cured. And in another pasuk it explains it comes out that the inyan of teshuvah is similar to when someone makes a neder, and then you're matir neder, so the neder was never there. So the Gemara in Yoma asks the contradiction, is it like this, is it like that? So the Gemara answers, if you do תשובה מיראה, then it's like a doctor. When a doctor cures you, he could make you as healthy, yesterday you were sick, he's not changing yesterday's day, you were sick yesterday, there's no question about it. From now on, you're not sick. But when you're מתיר נדר, a guy makes a neder, so when you're מתיר נדר, it goes lemafre'a, it works retroactive. So teshuvah works the same way. So תשובה מאהבה works lemafre'a. Halachah lema'aseh, since you didn't know, as far as you're concerned... Terumat Hadeshen brings this, it says by, in פרשת מטות, when you make a neder, it says a daughter makes a neder, the father could be מפר the neder. So the father it says מפר, וה' יסלח לה, השם should forgive her. So Rashi, what Hashem forgive her? So Rashi says, if she was עובר on the neder, and the father was מתיר and she didn't know that, so she needs a kaparah, not because it's an aveirah, there was no aveirah, but in her mind she thought she was doing something wrong, for that itself you need a kaparah, that's something else. But aveirah, it doesn't count. Same thing if you're מתיר נדר. Actually Tosafot even asks a kashyah. Okay, this is going to get into a little lamdut. A nazir, it's a neder, you make a neder if you become a nazir, you're not going to drink wine. So if a guy drinks wine, he gets malkot, it's a lav. In order to get malkot, you have to have התראה, you have to warn the guy. So the guy is going to drink wine, and the only way he's חייב מלקות, you tell him, \"Listen here, if you drink this wine, you're going to get malkot.\" The din is if he doesn't listen, and he drinks, he gets malkot. Now it's possible for him to go later and be מתיר נדר, and he won't get malkot, he'll only get malkot if he's not מתיר נדר. So Tosafot asks, every time you warn him, it's התראת ספק. You warn somebody, in order for the warning to be valid as a warning, you have to be vadai, you have to be sure. If you tell a guy, \"You know, if you do this you might get punished,\" that's not a warning. Every time you warn a נזיר, it's might, you never know what he's going to do later. And Tosafot answers there's a chazakah or whatever it is. Yeah, yeah, that's right, so a פיקח can be מתיר tomorrow! He could be מתיר, he drank the wine today and a month from now he could be מתיר למפרע, if he finds a פתח חרטה, which is possible. So I'm saying so that shows that the inyan works lemafre'a by התרת נדרים. So teshuvah works lemafre'a.

How does teshuvah work lemafre'a? It's the same question. I know, it's a dugma, no? Yeah, it's not the same, it's a dugma just to give an, just like... Teshuvah is different than a doctor also, no? Huh? It's different than a doctor. How does the Gemara compare it to a doctor? It's a mashal, no? Here's a mashal of a doctor, here's a mashal of a of a מתיר נדר. No, the she'eilah is why, teshuvah, how does טאקע תשובה work and it works lemafre'a, and not only that, your aveirot turn into mitzvot? So the answer is, ווייל תשובה דארף נישט אויפטאן קיין נייע זאך, תשובה also doesn't have to accomplish anything new. ווארום אפילו בשעת החטא איז די בחינת נשמה געווען נאנט מיט השי''ת ברוך הוא, every Yid even while he's doing the aveirah, he's close to the Oibershter. נאר דאס איז געווען בהעלם. If you do an aveirah, that's covered up. און די תשובה איז דאס מגלה, the teshuvah reveals it. און דעריבער העלפט דאס למפרע, it works retroactive because you're not creating anything new. By a Yid you're not creating anything new. By a גוי תשובה creates something new, because we don't say by a goy that b'etzem he's connected. And therefore takeh it doesn't work for the past, only works for the future, because you can't change the past. But by a Yid you're not changing, you're megaleh. Huh? Oh, the fact of turning it to a mitzvah, that's a different point because this helps you become better. If you do an aveirah, a mashal, a guy is thirsty, he didn't have water and finally that makes it more geshmak, so you do... That's why it's a mitzvah. But here the question is not whether it's a mitzvah or not. The question is how could you do anything to change the past? And the answer is you're not changing the past, you're just revealing what was there. אויב מען איז זיך שפעטער נישט מל, if you don't do the מילה at all even later, פארבלייבט עס דא בהעלם, then it remains covered. און די כוונה פון די בריאה און די כוונה פון ירידת הנשמה למטה איז דאך כדי אז אידן זאלן דורך זייער עבודה זאלן ארויסברענגען די נשמה בגילוי. What the Aibershter wants is that it should be revealed. And therefore, if you don't do מילה, you didn't accomplish, you didn't reveal it, and that's how it stays. בשעת ווען מען איז יא מל, when you do do the מילה later, און מען איז מגלה די בחינה, and this level is revealed, העלפט עס אויך למפרע, it also helps before. That's that's how it works even from before, because all you're doing is you're being megaleh something that was there already before. But obviously if you don't do it, then it still stays בהעלם. I think this is a a nigleh answer. I mean the whole inyan of מילה is a נגלה'דיקע piece. It's a רוחניות'דיקע ענין, in halachah even. So, why do you get karet for מילה? There's no mitzvat aseh you get karet for. Karet is only for מצות לא תעשה, with exception of two mitzvot: קרבן פסח and מילה. Why? Because they are so connected. Those so special. So lechatchilah the mitzvah of מילה has רוחניות'דיקע ענינים in it. So I think this רוחניות'דיקע answer is הולך like teshuvah. When you ask a kashya on teshuvah, it's a הלכה'דיקע question. Teshuvah works lemifrei. The answer is megaleh. There is a Chassidus answer in teshuvah, because teshuvah is connected with שם הוי'ה, and שם הוי'ה is היה הוה ויהיה כאחד, שם הוי'ה is higher than זמן, mimela today and yesterday and all is all one, mimela it works. That's a ruchniyusdike answer, that's a chassidishe answer. But the fact that all you're doing is you're revealing your your essence, the Rambam says this. The Rambam says that when a person does an עבירה, be'emet he wants to do good, be'etzem he wants to do good, the yetzer hara is forcing him, and that's not really him. And when you force a guy to go against his yetzer hara, you're not creating something new, you're revealing what he really wants be'etzem. That's in the Rambam, that's in halachah, in the end of פרק ב' הלכות הלכות גירושין. So this is an halachah I think. That's why you can force someone to give a get if the halachah says you have to, because that's not called forced, really you're he wants to give it because the Torah says you have to. The yetzer hara forces him not to do it, so when you force him you're forcing away the force of the yetzer hara, and you're bringing back what he really wants, and he really wants to do it. And that's halachah, so this is also in halachah. This is what what makes it lemifrei. Now we have to answer the second kashya. על פי זה איז אייך פארשטאנדיק וואס דער רמב\"ם איז מספק נאך ביידע טעמים מוסיף ואי אפשר להחזיר נפש אחת מישראל לעולם. This will explain why the Rambam, after the second reason, after both reasons he adds these few words, \"but you cannot bring back a נפש מישראל ever.\" די ווערטער, and נוסף על הפשט, these words, besides the simple פשט, he says, אייך מען דער רמב\"ם'ס הסבר is a remez, a hint to an explanation if we look deeper. אפשר לומר לאחר זמן אז מילה העלפט שוין למפרע. This is an explanation on what he said before that you could do it later, which meant to say that when you do it later it works retroactive. This is an explanation how, and he explains like this: דער פארבונד פון אידן מיט'ן אייבערשטן איז העכער פון אלע חשבונות. The connection of a Yid with Hashem is higher than all חשבונות. און דער פארבונד איז אלעמאל גאנץ, is always complete. אין וועלכע מצב אידן זאלן נישט זיין, whichever situation אידן are, they're always connected. וכמאמר like the Gemara says, בין כך ובין כך בני הם, like this or like this, they're my children. Like this or like this means whether עושים רצונו של מקום או אין, if it's good or bad, they're my children. ולאחליפם באומה אחרת חס ושלום אי אפשר. I can't change you for anybody. ווי עס זאל נישט זיין, however it is, זיינען זיי מיינע קינדער, they're my children, און אומבייטן זיי חס ושלום פאראנאנדער אומה איז אוממעגלעך, it's impossible to change you. און דאס איז דער רמז, this is the remez in these words. When the Rambam says the words ואי אפשר להחזיר נפש אחת מישראל לעולם, you could never bring back a נפש, meant to say מען קען קיינמאל נישט צוריק צוריקציען דער פארבונד און כריתות ברית, it means opposite, you can never take away the connection that's there וואס דער אייבערשטער האט זיך פארבונדן מיט אידן, that the אייבערשטער connected with אידן. That's why you can never return a נפש. The opposite of pshat pshat. Pshat pshat is you could never bring back a child who died, and here he says it means פארקערט, you could never take away the connection. And since you could never take away the connection, so when you do the brit, it's only revealing, the connection is there essentially. If it's only revealing, it works retroactive. און דאס איז נישט נאר בנוגע כלל ישראל, because the Rebbe says pshat, when Chazal say that the אייבערשטער claims \"I cannot change you, whatever you are you're still my children\", it's not only to the Klal Yisrael as a whole, as a as a unit, a one unit as a nation, נאר אויך בנוגע יעדער איינציקן איד, it goes on every single Jew. דער אייבערשטער האט זיך פארבונדן מיט יעדער איד, השם connected himself And you keep you see the לשונות, it doesn't say the יידן are connected, Hashem from His side connected Himself to every ייד, מיט אזא תוקף פארבונדן, with such a connection, וואס מען קען אים קיינמאל נישט אומקערן חס ושלום, you could never take it away. יעדער ייד באזונדער האט דער אייבערשטער ליב מיט אן אהבה עצמית.

Every single Jew, Hashem loves every single Jew with an essential, deep love, כמאמר Baal Shem Tov, like the Baal Shem Tov says, אז יעדער ייד איז טייער ביי דעם אייבערשטן ווי א בן יחיד וואס איז געבוירן געווארן ביי עלטערן לעת זקנותם און נאך טייערער. They're precious to every, to the אייבערשטער, like a child that's born to a couple who didn't have any children, they only had a child in late age. You can imagine how they love this only child, Hashem loves every ייד like that and more. די כוונה פון דער בריאה וואס דער אייבערשטער האט באשאפן די וועלט, בשביל ישראל שנקראו ראשית. When we say the אייבערשטער created the world for the purpose of יידן, it says בשביל ישראל, for the יידן, איז זי נישט נאר צו כלל ישראל. It's not that the Aibershter created the world because of the klal, because there's going to be a nation, a Yiddishe nation, נאר ס'איז צו יעדן ייד באזונדער. The world was created for every single individual. אין יעדער ייד איז אפהענגיק די גאנצע כוונה פון דער בריאה. In every single individual Jew, the whole beriah, the whole creation depends. דערפאר איז יעדער ייד מחויב צו זאגן בשבילי נברא העולם, the Mishnah says, every single Yid must say the world was created for me. A person might think to say that is a lot of, you know, it's very being selfish and gaavah, the whole world is for me. The answer is, yeah, it's like a very selfish, but it's such an achrayus. The responsibility is so big, it's not worth, the kavod that you get for is not worth it, the

responsibility. דערפאר איז כל המקיים נפש אחת מישראל כאילו קיים עולם מלא. דער וואס האלט אויף איין נפש מישראל, someone who holds up, who gives life to one person, איז פונקט ווי ער האלט אויף די פולע וועלט, like you keep the whole world. וואו דער אייבערשטער פעלט חס ושלום אין איין ייד, פעלט אין דער גאנצער בריאה. If it's missing in one ייד, פעלט in the whole beriah. Like it says by Matan Torah, Matan Torah, it says in Midrash an interesting expression: אלמלי היו ששים ריבוא חסר אחד לא היתה התורה ניתנה. If the six hundred thousand were missing one person, the Torah wouldn't be given. For one person? He's בטל בששים. He's בטל באלף, בטל בששים ריבוא. No, he's not בטל. Every Yid is important, and it's the whole world, the whole Torah depends on every single Yid. That was by Torah. No, I'm giving Just as well. Yeah, but how about now? Now also, he says, the whole world depends on every single Yid. Yeah, but we see so many Yidden are not Not about keeping, it doesn't say about keeping the Torah. All right. Not about keeping, accepting the Torah. Keeping the Torah, unfortunately, Yidden don't give it. And even that, when will Mashiach come?

Only if all Yidden do teshuvah. Only, he says, פתיחת התורה, the Rambam says, שסוף ישראל לעשות תשובה. They're going In Chumash it says, in פרשת נצבים, all Yidden are going to do teshuvah, because in order for Mashiach to come, you have to have every single Yid. Not one Jew will be left behind. Why? Because every single Jew will do teshuvah. Because the miracles that are going to happen before Mashiach. Okay, that will bring him to teshuvah. In Gemara it says it could happen the other way also. In Gemara it says, if you don't do teshuvah, I'm going to bring a מלך קשה כהמן, I'll bring a terrible king like Haman, and he's going to remind them a little bit of teshuvah. But we hope it's not going to be from that, we hope it's going to be from the Aibershter show miracles, and that'll make Yidden do teshuvah. Excuse me, they were millions, so, so I was talking about the ששים ריבוא. It's the count of the What does it mean as far as the number goes? Whatever the count of the number is, or whoever is in the, that's the number That's called That's called ששים ריבוא. Even now we have ששים ריבוא. Does no matter what. It says Yisrael is ראשי תיבות יש ששים ריבוא אותיות לתורה. So the inyan of How is it there's more than ששים ריבוא? So it says that ששים ריבוא נשמות כלליות, and then there are branches, anyway. וויבאלד אז אי אפשר לאבד נפש אחת מישראל לעולם, since you can never bring back a nefesh, which means you could never take away what the nefesh of a Yid is, the connection he has to the אייבערשטער, דער פארבונד פון יעדער ייד מיט דעם אייבערשטן איז אלעמאל גאנץ מיט א גאנצער קראפט, is always complete with its complete strength, און מען דארף עס נאר מגלה זיין, and all we have to do is reveal it, דערפאר איז אפשר לבוא לאחר זמן.

Therefore, you can do the milah later. אפילו ווען ער איז מל שפעטער העלפט עס זיך אויס פון פריער, that's why it works retroactive. ווייל מילה איז, ווי געזאגט, because milah as we said before, מגלה דאס וואס ער איז נמשך פריער על פי, what he has from before, so it's not something new that you have to reveal. If it's retroactive, then you don't miss out. That's exactly what he says. You're talking That's what he's saying. You don't miss the eighth day. He started by saying it seems like you miss out the eighth day, and he says, no, it's like you did it on the eighth day. You didn't miss any day and you didn't miss the eighth day. But I remember there's one place here, it's so long we didn't learn the sichah now, the Rebbe says צריך עיון what happens if he didn't do it not because he was sick. I don't see it now. It doesn't say I passed. Crazy. There were many other reasons that he could not do it other than being sick. Here, he'arah 5. Yeah? He'arah 5. Where does it say it? Oh, yeah. לכאורה גם אם בזמנו פושע ולא מל. Yeah. He says לכאורה that even if he didn't do the milah because you were a פושע, במזיד, and it still works there. Yeah, he says it right there, I remember. Write the few words there. לכאורה, in parenthesis, לכאורה גם אם בזמנו פושע ולא מל. Meaning, if he didn't do the מילה, פושע, because he didn't want to. Yeah, that he brings. I said if it if not so today I thought we'd fix faster because it's short sichah we'd learn some he'arot, but now we won't. Okay, now the Rebbe goes on: ומאידך, ס'איז דאך אמאל גערעדט, he said, \"I spoke once אז מצות מילה איז מרומז כלל ענין העבודה.\" מצות מילה, the Rabbi in different שיחות explains that it's one specific mitzvah, but milah is such an important mitzvah that the general avodah of a Yid to serve the Aibershter is all connected to מצות מילה. So whatever we say by milah must have relevance to the גאנצע תורה. So whatever we explained here now what מצות מילה does, that all it does is reveals what you have from before, and therefore it works right after, must have some kind of הוראה for everything, די הוראה פון דעם איינגעזאגט אין עבודת האדם. It's a הוראה, a lesson for a Yid in serving Hashem. פון איין זייט דארף א איד וויסן אז מען מוז טאן. First thing you got to know, you got to work. ער קען זיך נישט לייגן שלאפן. You can't just go to sleep. היינו, that you say, \"א בהעלם איז ער דאך אלעמאל פארבונדן מיטן אייבערשטן.\" Lichorah, based on the שיחה here that you're always connected, a guy could say, \"Oh, I'm always connected, so מחי׳! I don't have to work, go to sleep, that's it.\" So the first thing is you have to do the milah. What did he say? If you didn't do it at all, it's not there. So first of all you have to do. נאר סוף כל סוף לא ידח ממנו נדח, and the end is that no one's going to be pushed away, און עס מאכט נישט אויס ווי ער זאל זיך נישט פירן, it doesn't matter how you behave, you could say lichorah after all He's saying that this is what a person might think: the end will be anyway, I'll do teshuvah, the Aibershter will make. So nowadays, and the connection is there anyway, so big deal, so why can't I just go to sleep? That's not true. ווייל דער פארבונד מוז מען ארויסברענגען אין א גילוי, the Aibershter wants we should bring out this connection in a revealed way, און דאס דארף זיין דוקא דורך עבודה, you got to do. ובמילא מוז זיין די עבודה, ממילא מוז זיין די עבודה פון מילה ופריעה צו אפשוואכן די תאוה, so you must work. And what's the inyan of מילה ופריעה? The Rambam says the meaning is because that makes weakens the תאוה. So you got to work on that. דערצו מוז נאך זיין מציצה. So מילה ופריעה is when you cut, and you cut the both skin so they shouldn't block out, you got to work. Then there's this third thing, metzitzah, which is now אבער בפרט this is now the whole discussion, מציצה בפה. You have to draw the blood out, which means ארויסנעמען דעם בלוט. You got to work on drawing out the blood. What's blood? Blood is the koach. Blood is excitement, דעם כח אין גשמיות. You got to pull out the koach in גשמיות, אויך פון ווייטע עקן און אברים פון גוף. What's the inyan of

מציצה? See, when you cut, it bleeds automatically. I mean it always bleeds, so why do you go do מציצה? So it says because you want to pull the blood from further places. See, it bleeds only from the surface. So when you when you draw it, and that's what you have to do with מציצה, because otherwise it's a sakana, the Gemara says. What does it mean in ruchniyus? You got to draw out your koach in gashmiyus from all the way further, not only you know superficially, got to go all the way. So that's on one side: you got to do מצות מילה. פון צווייטן זייט דארף מען אבער וויסן, we have to know on the other side, בשעת מען פועל'ט ומלתם את ערלת לבבכם, when we do milah and we circumcise our heart, באקומט מען דורך דעם א סך מערער פון דעם וואס מען קען אליין אויפטוען, you get much more than you think you did. In other words, you get something that a human being can't get. When you do it, the Eibershter gives you. דורך דער עבודה פון ומלתם את ערלת לבבכם איז מען זוכה צו דעם גילוי מלמעלה, you get the גילוי מלמעלה. And by מילה ברוחניות, the Torah says so. It says one pasuk you should circumcise your heart, then there's another פסוק ומל ה׳ אלקיך, that Hashem will do it, and this is something that you accomplish by doing the milah, huh? וואס וועט נתגלה ווערן בגאולה האמיתית והשלימה על ידי משיח צדקנו בקרוב ממש. Amen. The same, the same idea, the same idea. Yeah, but there are peratim in there that you could not the עיקר ענין. It's not a klal that every time when we make a bracha it's not like that. Certain things, we see this ביאור. That's a different maalah, that it's a seal in the body. And the Rogatchover says not only you stay מהול always, the פעולה נמשכת as if every second you're re-doing the מצות מילה. There's three things: there's מהול, to be a מהול, שלא יהא ערל, and the פעולת המילה. And the

Rogatchover says the פעולת המילה is a פעולה נמשכת. The re'iyah is from David HaMelech in the מרחץ. Huh? Yeah. Moshe Rabbeinu. Yeah, to be a תובע דמים. Yeah, no. It showed in the eye. That showed that there's More, more or less, yeah. To be a תובע דמים. Yeah, because he didn't do מילה. Why? Because he was going on a trip. Yeah, but it got to killing, so Did they, did they say he was going to kill him? Was it, was it only a רמז I guess? He wasn't really going to kill him. Swallowed him till the מילה, and then threw him out, and then the other way till the מילה. You think by, let's say by nine years old a boy gets דעת, and by 13 he's a, he's a Bar Mitzvah, there is דעת. Is there also light waiting? It's also light waiting so to speak, and we remove besamim? Besamim, yeah. More kedushah, yeah, it's another. It's still the same like by the מילה, גילוי הנשמה, yeah. גילוי הנשמה. But how does it compare though with the, by the, by the מתיר נדר? A person did all these things, or didn't do all these things, and at certain, that time when he made that נדר You're asking what is the reason over there? It's a different reason. But you're basically asking what is tachlis the reason, how could התרת נדרים work like that? So that's a different reason. That's, literally, just an example. Their reason must be similar to a תנאי. When you make a נדר, it's a תנאי that if the חכמים will, that then, then the חכם I always thought of that psychologically that it's an aveirah, the energy that was put into the aveirah is what's used. That's why it's a mitzvah. That's why it turns into a But the שאלה how it works for past is just the aveirah. In the past גופא it could be a change so that there is no aveirah. How does it transform it to a mitzvah? That's