worked out that he's a good guy, I have to tell you. Really he really cares about the bochurim. Menachem Koslowsky, he really cares, and he's ready to help, and he's always been very good, so it shows it'll be It it's kedai besides the rule the rules, it's kedai to be good with him, you know, to listen to what he says. I'm just telling you, he's a good guy. He's a very he's ibergegeben and he does everything for the best. He tries, okay. I want to give a few הקדמות to this style of the shiur for those that are not familiar, for the new bochurim. Number one, this is a shiur in text. In other words, I'm not getting up here and saying inyanim that you can sit back and listen. We're learning inside, so you have to have the copy. So don't lose it. It happens a lot of times it comes the second day, the third day, \"Oh, someone stole my copy.\" So I was always wondering we have very חסידישע גנבים here that steal sichot. That's not the pshat. The pshat is you just leave it around and you don't care, it goes to the sheimos. So we always used to do, next day somebody comes, he doesn't have a copy, we make another copy. I think we're going to stop doing that. We'll do like we said the other day: if you want need another copy, it's fifty cents. I guess money talks. Everything's money here, I see. For taking leaving the hat, this is you pay money, it's קנס, coming late is money. We'll do this, too. Anyway, keep keep the copy, put it into your Gemara, because every day in the same time you take it out from your Gemara. Now, the style of the shiur is you see, this is a very short sicha actually. I don't just read the sicha and just translate and explain it, and we go vayter. To do that, a sicha like this with just two sides would take us or one shiur, or maybe two shiurim, one a half hour or an hour. Usually what happens, okay, not such a short sicha, but usually what happens, a sicha that we learn could take us two weeks. And two weeks means every week is five shiurim, a half hour each time, so two weeks is ten shiurim. Ten shiurim means five hours. Five hours to learn a sicha like this is sounds pretty strange, because the reason is like this: even though this is a sicha shiur, we learn hashkafah, questions that people might ask you on מבצעים about Yiddishkeit that you have to answer philosophical questions. So I find an excuse where something connected and I bring it up. ביאורים in chasidut, because this is in middle of nigleh, because the whole shiur, I've said this every year, this whole shiur is is שלא כדין. It's שלא כדין, we're doing something out of the ordinary. Where do you hear a yeshivah in the middle of the day you have a shiur in a sichot? It actually started when the Rebbe started in תש״נ with inyanim of גאולה ומשיח, so we started learning שיחות עניני גאולה ומשיח, and then we've finished them and then we started other sichot, so it became a sicha shiur. But it's שלא כדין. So therefore, sometimes I could explain an inyan in chasidut, even though you have mashpi'im here, this, but it comes up an inyan in chasidut, I could explain an inyan in chasidut. A lot of stories that come up, חסידישע מעשיות we have, השקפה זאכן, history things, all kinds of things. And that's why I let the bachurim ask questions, even if it's not פשוט פשט in the sicha, even things which are not ממש נוגע in the actual sicha, but it's connected, I let you ask and then I would expound on it and I would answer. Not to stam ask zachen that have no kesher. Now some guys take the opportunity they ask a zach that makes has no nothing to do, that's not We'll find another opportunity for that question. So all kinds of things like this, like I said hashkafah things which is noga to know for bachurim to hear certain things of hashkafah, of what you don't usually learn, or like I said inyanim in nigleh, סתם כללותדיקע ענינים, ענינים in chasidut. This is what this sicha is about. What I usually try to do is pick a sicha that has to do with the next, not this parashah, but the parashah of next week. Why? Since I expected to take two weeks, so by the time of next week the end of next week comes, we already finished the sicha, so you have the sicha ready for next this Shabbos where it goes on. So this time I picked a sicha for Rosh Hashanah. It's a short sicha, but it happens to be a very יסודותדיקע שיחה, a very fundamental sicha. I remember when the Rebbe said this sicha, and you could all the way all everyone could know where the when the Rebbe said it, right? How do you know when the Rebbe said it? It says on the sicha. Okay, here he turned he wrote it in the back. Put it in the back, you see: משיחת ראש השנה ושמחת בית השואבה תשכ״ג. פונקט השגחה פרטית is it's exactly שנת החמישים, fifty years ago the Rebbe said the sicha. When the Rebbe said the sicha, said it then and then בנוגע יום כיפור, the sicha which is this is in חלק ד׳, first חלקים, Likkutei Sichos, and later on for Yom Kippur is a המשך to the sicha that the Rebbe said then. I have to use the words, which sounds a little bit strange when we talk about a sicha of the Rebbe, it made a hit. It was like a fundamental inyan in understanding what Rosh Hashanah is, even though it's not really a chidush of the Rebbe. Because what the Rebbe says in the sicha is what it says in other sefarim, actually based on the Rav Saadia Gaon, but the way the Rebbe explained it and brought it out, it makes the whole look on Rosh Hashanah, the proper look, the way Chassidus should look on Rosh Hashanah. So that's why I pick this sicha, and I try to learn it every two years, not every year, because a lot of guys from last year, shouldn't repeat it, even though chazarah on a sicha is נישט געפערלעך, you chazar over and it's So we always try to learn this sicha because this is a very fundamental sicha. And hopefully if we get if we get a chance to finish it, which we will hopefully before Rosh Hashanah, then between Rosh Hashanah and Yom Kippur we'll try to learn the sicha on Yom Kippur, which is the המשך and goes on to the same inyan of what Rosh Hashanah Yom Kippur. And then what happens is, then you know what Rosh Hashanah is all about על פי חסידות and the way the Rebbe explains, and not only that, when you come home after for Yom Kippur, and you'll have what to say over, you have what to say over what Rosh Hashanah and Yom Kippur is. Okay, so we'll start the sicha now. Okay, בנוגע tests, Rabbi Korf mentioned before that we we usually have a test after every sicha. And the test goes this way: there's a test, and after four tests, there's a raffle of all those who got an average of 85, and we raffle off for those people money for a ticket to the Rebbe, to whether it's to the Ohel, 770, and people use it for whatever, for Yom Tov like this if you want to go. That happens as it Now exactly how the tests are going to work, I'll tell you, I didn't decide yet because I try not to be the one to do the test because it's too much work. So usually, and I didn't we didn't, I forgot to tell the shluchim, usually one of the shluchim volunteers, now we can't tell them they have to do it, volunteers to be the one to do the test, and then mark the test, and then they're in charge of the test. So we'll see, if anybody comes up, we'll we'll tell you. If they don't, then I'll have to do it myself, which I really don't want to, I have to tell you the truth, but I'll twist them the arm. Okay, now we'll start the sicha. Starts here in the middle of the page, and the top of it is not from a previous sicha, but that's after the end we're going to go back, because you know they save paper. איי פֿון פסוק דרשו הוי׳ בהמצאו.

There's a pasuk that says, \"Search for Hashem when He is found.\" That means that there is It doesn't say, \"Always search for Hashem.\" It says, \"when He is found.\" A siman that means that there are certain times when He is found, and that's when you should search for Him. So the Gemara wants to know, when is the time when the אייבערשטער is found, is more available, that that's when you should search for Him? So the Gemara says, זאָגן Chazal, so Chazal say, אלו עשרה ימים שבין ראש השנה ליום כיפור. דאָס זיינען די 10 טעג וואָס צווישן ראש השנה און יום כיפור. These are the This refers to the 10 days between Rosh Hashanah and Yom Kippur. So the Rebbe asks a question on this lashon: אין דעם אין אָט דעם לשון פֿון חז״ל זיינען לכאורה דאָ צוויי ענינים הופכים. In this lashon that the Chazal use, 10 days between Rosh Hashanah and Yom Kippur, is a contradiction. There are two opposites here. Why? פֿונעם אויסדרוק שבין ראש השנה ליום כיפור, by the expression between Rosh Hashanah and יום כיפור, איז משמע אַז ראש השנה און יום כיפור גייען נישט אַרײַן אין די עשרה ימים. Seems like Rosh Hashanah and Yom Kippur does not go into the 10 days. It's not part of the 10 days. Because we're saying 10 days between Rosh Hashanah and Yom Kippur. פֿון דעם אָבער וואָס די Gemara זאָגט אלו עשרה ימים, but the Gemara says there are 10 days, איז מוכרח, that shows, אַז אויך ראש השנה און יום כיפור גייען אַרײַן אין דעם חשבון פֿון די עשרה ימים. So Rosh Hashanah and Yom Kippur is included in the 10 days. וואָרום צווישן ראש השנה און יום כיפור זיינען דאָך בלויז זיבן טעג. It has to include Rosh Hashanah and Yom Kippur, because otherwise you only have 7 days. Rosh Hashanah and Yom Kippur, between Rosh Hashanah and Yom Kippur is 7. Two days of Rosh Hashanah, one day Yom Kippur, and Aseres Yemei Teshuvah starts from the beginning of Rosh Hashanah till Yom Kippur, so you have 10 days altogether. So what does the Gemara mean when the Gemara says, 10 days between Rosh Hashanah and Yom Kippur? It's a contradiction. Or it should say 10 days starting from Rosh Hashanah through Yom Kippur, or it should say 7 days between Rosh Hashanah and Yom Kippur. What does it mean 10 days between Rosh Hashanah and Yom Kippur? Muz men zogn, so the Rebbe says we have to say, אַז אין ראש השנה און יום כיפור זיינען דאָ צוויי ענינים. That it must be that Rosh Hashanah and Yom Kippur in themselves have two inyanim: זייער עצמיות׳דיקער ענין וואָס איז נישט דער ענין פֿון תשובה. Since we're saying there are 10 days between Rosh Hashanah and Yom Kippur of teshuvah, so since we're talking about days between Rosh Hashanah and Yom Kippur, days of teshuvah, obviously Rosh Hashanah and Yom Kippur is not days of teshuvah. If we're saying that there are the days between between Rosh Hashanah and Yom Kippur are days of teshuvah, so we're not counting Rosh Hashanah and Yom Kippur as days of teshuvah. So, there must be that Rosh Hashanah and Yom Kippur is an inyan which is not the inyan of teshuvah. It has an עצמיות'דיקע, an essential inyan which is higher than the inyan of teshuvah. און דער ענין פון תשובה איז אזוי, and then you have another inyan in the in in Rosh Hashanah and Yom Kippur: the inyan that it's also part of the days of teshuvah. צו וועלכעס ער ווערט אריינגערעכנט אין די עשרת ימי תשובה, and that's why they're counted as the ten days of teshuvah. So, Rosh Hashanah and Yom Kippur is included in the days of teshuvah, and is not included in days of teshuvah. And they're both true. That's why the Gemara, in order to show us they're both true, tells us a לשון which shows that this is part of the ten days of teshuvah, and it's not part of the days of teshuvah. So, there must be two inyanim in Rosh Hashanah: Rosh Hashanah as its real, own inyan, what Rosh Hashanah is, which is not the inyan of teshuvah, and it also has the inyan of teshuvah. און דער סדר איז, and between these two itself what's the seder? אז פריער דארף זיין די עבודה, is that the ענין העצמי פון ראש השנה. First, you have what Rosh Hashanah is, the essential, עצמיות'דיקע ענין of ראש השנה, און דערנאך די עבודה'ס תשובה פון ראש השנה, and then the second part of Rosh Hashanah is the עבודה'ס תשובה, the fact that Rosh Hashanah is one of the days of teshuvah. דער רבי שטעלט דער לשון עשרה ימים שבין ראש השנה וכולי. Ah? What was the first one? Rosh Hashanah, it didn't say what it is yet. It's the עצמיות'דיקע ענין. There is something that Rosh Hashanah in itself is, and we still at this moment don't know yet what it is. But we know that there is some inyan which is not teshuvah, and then we know that there is inyan of teshuvah. We don't know yet what it is. And the Rebbe said that that's why it says עשרה ימים שבין, between ראש השנה, אלס די עבודה'ס תשובה פון ראש השנה, cuz that's second inyan. די תשובה פון ראש השנה, וואס צוליב איר איז ראש השנה אין חשבון פון עשרת ימי תשובה, and because of that it's part of the cheshbon of days of תשובה, קומט די עבודה פון ראש השנה מצד עצמה. Because before that we're saying this is be- the teshuvah is between Rosh Hashanah, that means the teshuvah is after the inyan of what Rosh Hashanah is. So, it's between, meaning to say Rosh Hashanah is part of the ten, but since Rosh Hashanah has its own inyan, this is between. So, we don't know yet what it is, and that's what the Rebbe is going to explain. But this is the style in the Rebbe's sichot many times. And you'll see that in many sichot. Not always is it exactly, but most times in the sichot this is the style of the Rebbe. If it's easy to say a style, but come in the sichot, Likkutei Sichos, you could use the word style, because the sichot were not written by the Rebbe. It was written by the people who wrote it, which heard what the Rebbe said. It was written down as hanachah, and then they they wr- they wrote the sichot. So, each person who wrote had his style of the way he writes. And the Rebbe was magiah, checked over what was written. So, whatever it says here is 100% correct, and 100% the רבי'ס ענין. But to say that the the seder if you know this, it's it's hard to say. But anyway, there is a style here. The style is that a lot of times the Rebbe asks a she'eilah, and gives the the nekudah of the terutz, this is the point, and doesn't go into the details. And then he explains it, the peshat. So, one thing here, he says, I'll tell you one thing we see, he says, that there is an עצמיות'דיקע ענין in Rosh Hashanah. That's for sure. Doesn't tell what. This already answers the kushya. So, the kushya that he asked is answered. Without a biur, we don't understand how, what, but we understand the answer. The answer is, the kushya was it's is it between Rosh Hashanah and Yom Kippur or not, so, the answer is, it's between, and it's not between. It has inyan of teshuvah, which is part of it, so it's not between, it's ten days, cuz teshuvah, all ten days are the same, and then there is something more in it that has its עצמיות'דיקע ענין. So, we know that mimeila there's no contradiction anymore between the two things. Now, we have to understand what is this עצמיות'דיקע ענין, and what is the difference between that and the inyan of teshuvah, and what are the, why, and also he said the עצמיות'דיקע ענין comes first. And then comes the inyan of teshuvah. So, obviously, this עצמיות'דיקע ענין must be something which is higher than teshuvah. Because if it comes first, that means that's a higher madregah. That's what's come first, what's got first? First means higher. Higher level. So, we have to know what is עצמיות'דיקע ענין. So, basically we have to see So, by now we just have this is the inyan of teshuvah, and this is the inyan of of of of עצמיות'דיקע ענין. Ah? How does it come first? We'll see what it is, then we'll see why it's first. But the lashon is a ra'ayah it's first, because when we're saying it's ten days of teshuvah between Rosh Hashanah, it means that there's the teshuvah part, which is one of the ten, is between, that means that there is Rosh Hashanah and then there is the between Rosh Hashanah. And Yom Kippur is, and Yom Kippur is after? Yom Kippur is the same. We'll see when we get to Yom Kippur, the Rebbe, that's what the hamshach the second sichah will explain that Yom Kippur has the same thing. And we'll see that when we get to that sichah, we'll see the peratim there. Okay. So, here he explains like this: teshuvah is העכער פון אלע מצות. Teshuvah is higher than all the mitzvot. וואס דערפאר העלפט תשובה צו פארריכטן אלע פגמים פון מצוות, which we know that what does teshuvah do? If a person did an aveirah, and every aveirah causes a pegam, causes a blemish in the person's neshamah. Teshuvah takes off the pegam. Obviously, teshuvah is higher. If teshuvah would be in the same level as every mitzvah, teshuvah couldn't take off the blemish, because in the level of the mitzvah there is a blemish. To take off the blemish, you got to do something that's higher that could take it off, because if it's not higher, how could it take it off when that's the level where the problem is? It's al derech like it says, אין חבוש מתיר עצמו מבית האסורים. A prisoner can't take himself out of jail. You have to have somebody on the outside who's free, because he is the How could he take himself out of jail when he is he is in jail himself? You gotta have something higher. Like the Rebbe once used the mashal, a person cannot pick himself up by pulling himself up by his ears. You could pick someone else by his ears, but not yourself. Someone else could pick you, but you're gonna try to go like that. You're down here, how could you pick yourself up with your own ears, your own hands with your own ears? So teshuva, if you did an aveira that means you're lacking of a mitzvah, or you went against the mitzvah, you did an aveira, aveira is the same level as mitzvah, it's just the opposite. So in the level of mitzvot, which you have to keep, if there's something wrong in that level, you gotta have a something higher than that in order to fix that. The problem itself can't be fixed. אין קטיגור נעשה סניגור, the problem can't become the like it says the lashon the you can't have the קטיגור, the Gemara says like in different things it says, the קטיגור, the prosecutor cannot become the defender. The mitzvot is the problem, mitzvah means the aveira you did is a problem. That can't become the fixer, you gotta have something else to fix. So if teshuva fixes, then automatically it must be higher. But I want to stop you for a second, like I said, I stop and take advantage of teshuva is one of the mitzvot. Teshuva, to do teshuva is one of the mitzvot. It's one of the תרי״ג mitzvot. But what the Rebbe is saying here, it's one of those mitzvot that has a כח in it which is higher than mitzvot. It's a separate entity. Al derech, we always use a לשון לימוד התורה וקיום המצוות, learning Torah and doing mitzvot. Isn't learning Torah a mitzvah? It's one of the תרי״ג mitzvot to learn Torah. So why do we say, when we say do mitzvot, automatically it means Torah. Do mitzvot means put on tefillin, and listen to shofar, and eat matzah, and learn Torah. So why do we say לימוד התורה וקיום המצוות? Because לימוד התורה has two ענינים. It's a mitzvah, true, it's one of the mitzvot, but it has a separate entity, there is a inyan in Torah which is a separate inyan learning Torah. The same thing in teshuvah. Teshuvah is a mitzvah, but teshuvah is has something in it that higher than a mitzvah.

Now, this fact that teshuvah is a mitzvah, let's get a little bit into this subject. Is teshuvah a mitzvah or not? So here we have the famous Minchat Chinuch. The Minchat Chinuch says that teshuvah is not a mitzvah. If a person does an aveirah and he wants to get rid of the aveirah, you have a choice: you could do teshuvah. But if a guy doesn't care, he's a crazy guy, doesn't care to do to have an aveirah, you don't have to do teshuvah. If you say teshuvah is a mitzvah, you know what that means? That if a person does an aveirah and doesn't do teshuvah, you know what happens? Now he has two aveirot. Let's say a person was מחלל שבת רחמנא ליצלן חס ושלום, and then and he doesn't do teshuvah on it. So now he has two aveirot: he has the aveirah of חילול שבת and now he has an aveirah not keeping a mitzvah, like a person doesn't put on tefillin. You have to put on tefillin. If you don't put on tefillin, it's an aveirah. If you did an aveirah, you have to do teshuvah. You're מחוייב, it's a mitzvah. If you didn't do it, you have another aveirah. So the Minchat Chinuch says, no, that's not it. We know that it's part of the mitzvot. So the Minchat Chinuch brings a re'ayah from the Rambam, because the Rambam, when he talks about teshuvah in Hilchos Teshuvah, the Rambam says like this: when a person does an aveirah and he does teshuvah, he has to confess, he has to do vidui. So the Rambam, so he says, you know what the Rambam means? Seems from the לשון, doesn't say you have to do teshuvah. There's a mitzvah: if you do teshuvah, there is a דין that you have to say vidui. Let's stop for a second to get into that: what is teshuvah? A person wants to do teshuvah, we all want to do teshuvah, today Elul you know we all want to do teshuvah. How do I do teshuvah? So this is one of the things you learn in fourth grade אפילו, fourth grade, fifth grade when you learn before Rosh Hashanah or before this, you always teach what's teshuvah? Teshuvah is basically made up of three parts: Who's going to tell me the three parts? Which is, by the way, another thing that I do a lot of times in the shiur, so be ready for it. I could pick in middle of the shiur somebody and ask him to say over what I said, and not only that, sometimes questions come up which I say I'm not going to answer it. I want someone to volunteer to find the answer and tell it tomorrow to everybody. And if no one volunteers, I volunteer somebody. So be ready for that. So now I'm asking this she'eilah, what are the three parts of teshuvah that you learned in fifth grade, sixth grade, seventh grade, eighth grade, ninth grade, 10th grade, 11th grade, 12th grade? Yeah. Yeah. Teshuvah is teshuvah, I'm talking what is what do you do How What's teshuvah made up of? Three things. No. סליחה the אויבערשטער does. Right. And charatah and two more things. Oh oh oh, and That's the last one, קבלה על העתיד. And? No. And vidui. There's three things: חרטה על העבר, you have to regret that you did it for the past. חרטה על העבר, you regret person chas veshalom did an aveirah, you regret, you feel bad about it. קבלה על הבא, you have to accept upon yourself never ever to do it again. In other words, קבלה sometimes has another name: עזיבת החטא, to let go of the aveirah. In other words, never again to do it. And the third thing is vidui, which is you have to say חטאתי, פשוט בדיבור, you have to say, I sinned. I hate to use the word the translation confession, but you know what it sounds like. Like להבדיל in the church. So, but that's it's vidui. So the Rambam says, when a person when a person does teshuvah, he must do vidui. So the Menachat Chinuch says that the Rambam learns that teshuvah is not a chiyuv. You don't have to do teshuvah. If you don't want to do your teshuvah, you're pretty stupid because then your aveirah will be there, but you don't have if you want you'll be stuck with your aveirah. If you decide to do teshuvah, then you have a chiyuv. Then there's a mitzvah to do vidui. That's mashma the lashon of the of the Rambam. That's how the Menachat Chinuch says. And the Rebbe discusses it, and the Rebbe says that that's not true. He disagrees, mefurash disagrees with the Menachat Chinuch, and he says we see from the Alter Rebbe in in Iggeret HaTeshuvah that the Alter Rebbe holds teshuvah is a mitzvah, because the Alter Rebbe says this lashon: He says, מצות התשובה מן התורה היא עזיבת החטא בלבד. The Alter Rebbe says that the mitzvah of teshuvah, uses the word \"the mitzvah of teshuvah\", out of all three things, the main one is עזיבת החטא, is קבלה להבא never to do it. That means according to the Alter Rebbe, and it's built on even if a person doesn't regret, he has to regret, but if he doesn't regret, or he doesn't do vidui, he still was mekayem the mitzvah of teshuvah as long as there is קבלה להבא, he accepted. It's not שלימות התשובה, he didn't do it properly, but the מצות התשובה מן התורה היא עזיבת החטא בלבד. But לפועל ממש the Alter Rebbe uses which lashon? מצות התשובה מן התורה. So the Alter Rebbe holds that teshuvah is a mitzvah. And later on in that same perek the Alter Rebbe mentions the Rambam, so you see that the Alter Rebbe is going according to the shita of the Rambam. So the Alter Rebbe clearly disagrees, the way the Rebbe says, that the Alter Rebbe disagrees in the Minchat Chinuch. And he holds that according to the Rambam teshuvah is one of the תרי״ג mitzvot. Then the Rebbe has re'ayot, two re'ayot from the Rambam. One re'ayah from the Rambam is that the Rambam wrote, besides the halachot he wrote the heading of each halachah, what the mitzvah is. We all learn Rambam, so it says, like now, we started Hilchot Parah Adumah. So the Rambam writes, this mitzvah had this has three mitzvot lo ta'aseh, five mitzvot aseh, whatever it is. And the mitzvah is to do this, to do that's how he says. In the beginning of Hilchot Teshuvah the Rambam writes, mitzvat aseh achat, there's a מצות עשה, והיא לשוב החוטא מחטאו, the mitzvah is that he has to return, do teshuvah, veyitvadeh. He doesn't write that the mitzvah is vidui, the mitzvah is to do teshuvah. So the Rambam says clearly, and who wrote those keplach? The Rambam himself. You could find it in the Rambam's ketav. So he wrote clearly that מצות התשובה, what's the mitzvah? מצות עשה אחת והיא לשוב החוטא מחטאו, that to do teshuvah. So doing teshuvah is one of the תרי״ג מצוות, to do teshuvah. Another re'ayah the Rebbe brought is from a later halachah in Rambam where the Rambam says if a person says vidui, but he doesn't let go of the aveirah, know what he is? כטובל ושרץ בידו. It's like you're going to the mikveh holding on a sheretz. A sheretz is something that makes you tamei. You're going into the mikveh to become tahor, and you're holding the sheretz. What does that mean? You're never letting go of the tumah. Why does the Rambam say that lashon? Why didn't the Rambam say if you do vidui without without קבלה להבא, you're tovel like you're tovel in a פסולה מקוה. You're not you're not tovel, the tevilah doesn't work. It's mashma that you never had, lechatchilah had nothing to do with with the teshuvah, there's nothing there. So, just like when you hold a שרץ, משמע the tevilah wasn't good, you never let go. It's a re'ayah that the Rambam holds that the mitzvah is teshuvah, vidui itself is nothing. You have it's it's connected to teshuvah, but teshuvah is the mitzvah.

Whenever I tell this over, I always say my my experience. I once met Rabbi Soloveitchik, Ber Soloveitchik, you know, the famous Rabbi Soloveitchik, who was he was the head of YU, but he was a big, big ga'on and the Rebbe held of his learning very much that I could tell you. עד כדי כך, once the Rebbe had complained to somebody of from of the אלטע חסידים that he says that the sichos, those that write the sichos should be more careful the way they write. And the Rebbe said then that the Rebbe said up something and he mentioned the Rambam. So people wrote the sichah, wrote the Rambam, wrote a mareh makom where the Rambam is. But the Rebbe wants he should write mareh mekomot. And the Rebbe said they wrote a Rambam, but there is a much better mareh makom and a better halachah in Rambam which is much clearer. And then he said to this guy, \"What was the problem? So, what would be if Rabbi Soloveitchik would see this? What would he say?\" That's what the Rebbe said. You see that you that the Rebbe And they don't know, they think that the Rebbe wrote it, that the the mareh mekomot are wrong, so the Rebbe was careful. There's a letter from the פריערדיקער רבי where he writes to somebody very great praises on Rav Soloveitchik, and at the end he writes, \"Who told me so many things about him? כן אמר לי חתני הרמ״מ, my son-in-law.\" The Rebbe told him that about him, cuz the Rebbe actually went to university together with him in Berlin, so they knew each other yet from then. So the רבי האט געהאלטן פון אים very much. So once we went there for a, whenever it is, Kislev farbrengen, so a group of a few bachurim went to speak to him, not to speak to him, to be there in case Anyway, we got down, we started talking in in in learning. So I remember I asked him, \"What do you think is, according to the Rambam, is doing teshuvah a mitzvah or not?\" So he says, \"Yeah, vadai.\" So I said to him, \"אבער the Minchat Chinuch זאגט, Minchat Chinuch says that it's not a mitzvah according to the Rambam.\" So he tells me, \"Mm, אבער איך האלט נישט אזוי.\" So I asked him, \"Why do you say that? Where where's your ra'ayah?\" Says, \"Where the ra'ayah? Look at the קאפיטל of the Rambam! The קאפיטל of the Rambam the Rambam says מצות עשה אחת שישוב החוטא מחטאו! And then there is another halacha where the Rambam writes that if you do vidui without without קבלה להבא, is טובל ושרץ בידו, you see that? So from these two re'ayot, I'm sure that the Rambam holds that it's a mitzvah.\" So I said to him just for a joke, \"Did you speak to the Lubavitcher Rebbe lately?\" Cuz it's exact and the Rebbe that year, תשכ״ט it was, the Rebbe spoke every Shabbos, every farbrengen a piece of Igeret HaTeshuvah from the Alter Rebbe. And the Rebbe spoke about them so ס'איז פונקט then so By the way, that's why we all bachurim were so בקי in הלכות תשובה, not because we're such בקי in הלכות תשובה, cuz that year the Rebbe spoke about הלכות תשובה and about the Alter Rebbe, so so he also said that, that he says it's and he disagreed with the Minchas Chinuch. So teshuvah is a mitzvah. The only she'eilah is if teshuvah is a mitzvah, why takeh doesn't the Rambam count it as in the מנין המצות? Why does he count vidui? Why does he count when he mentions the the list of mitzvot, he says the mitzvah is to do vidui when you do teshuvah? Why takeh doesn't he say the mitzvah is to do teshuvah? Why is that counted? So this is a she'eilah that we need an answer for according to the Rebbe and this is going to be the first one that we're going to need a volunteer to look it up and tomorrow we'll have somebody by the shiur, start of the shiur with giving the answer, he'll find the answer and this is part of, you know, in yeshiva you have to learn everything so you have to learn public speech also. So this is going to be part Nothing to be embarrassed about. Some guys, you know, are embarrassed to speak, they're shy. If you're going to speak later on for other fremde people, the best place to start is in yeshiva with chaverim, big deal, so. So, who's going to volunteer to find the the answer according to the Rebbe's pshat that the Alter Rebbe that teshuvah is a mitzvah, why doesn't the Alter Rebbe, why doesn't the Rambam count it in the מנין? When he counts the number of mitzvot, he should have said this and this number is to do teshuvah. He doesn't say that, he said the mitzvah is to do vidui when you do teshuvah. Why doesn't he count teshuvah? Okay. Who's going to So, I think we're going to start with some of our old people. So you're the one to start. Rabbi Still, okay? I I can't see through you, so I'm looking at you. I don't have x-ray vision. So, okay, so Tomorrow we'll start the shiur, and you're going to give over the answer, and then we're going to Why did I bring all this in? Because the Rebbe says here that teshuvah is higher than mitzvah, so I'm trying to explain that even though teshuvah is a mitzvah, but in the teshuvah, which is a mitzvah, there is it has something more than that. So I'm going through this inyan of teshuvah being a mitzvah, so tomorrow we're going to hear why the Rambam doesn't count it.