have an answer to the she'eilah of why doesn't the Rambam count mitzvah of teshuvah as part of the mitzvot, counts only vidui? באמת is there's the הערה here, but there's much more than this הערה. This הערה is printed the sichah of תשכ\"ג. It's printed Likutei Sichot חלק ד', but years later the Rebbe spoke many more inyanim, those are other sichot, so we'll postpone it for tomorrow. We'll have a more in-depth explanation on this explain this. Anyway, the bottom line is what the Rebbe started saying here to explain what are the two inyanim that we have on Rosh Hashanah. One inyan we have on Rosh Hashanah that it's teshuvah, it's one of the Aseret Yemei Teshuvah. Ten days, ten days includes Rosh Hashanah, and another inyan in Rosh Hashanah which is higher than teshuvah. That's why the לשון is עשרה ימים שבין ראש השנה ליום הכפורים, ten days between Rosh Hashanah and Yom Kippur, it means Rosh Hashanah is not counted as one of the ten days. That means Rosh Hashanah is counted one of the ten days and it's not, because it has two inyanim. In one inyan it's part of the ten days, it's part of the ten days of teshuvah because it has the inyan of teshuvah in it, then it has an inyan which is not teshuvah, עצמיות'דיקער ענין of Rosh Hashanah which we start the Rebbe started explaining. So we started by saying we'll start over from סעיף ב' here. Teshuvah is העכער פון אלע מצות, תשובה is higher than all the מצות, ובפרט העלפט תשובה צו פארריכטן אלע פגמים פון מצות. That's why teshuvah could help to fix, to correct any blemish that you have in the mitzvah. What's that teshuvah? You had an aveirah, or you did something wrong that you shouldn't, or you missed on something you should. Whichever way we do, there is a pegam, and teshuvah is supposed to take off the pegam. Now teshuvah, if teshuvah would be in the same level as mitzvot, then how could it take off the pegam within the mitzvot? That's where you have the problem, like I said yesterday, you can't take it out from the thing which is the problem, you can't fix the problem by the problem, so it has to be something outside the problem. So therefore, teshuvah must be higher, ווייל זי דערלאנגט העכער ווי אלע מצות דערלאנגען. It reaches higher than the rest of the mitzvot, that's why it's able to take off the pegam. And I want to, like I said, every time we come to an inyan, I want to stop and discuss it a little bit, even though it's not noge'a directly to this sichah. We said here that when you do an aveirah, you have a pegam. What's the pshat when you do an aveirah, you have a pegam? You do something wrong, so you, just like a person does something dirty, he gets dirty. So when a person does something wrong, he gets dirty. Now this is mainly by מצות עשה, if you have, by מצות לא תעשה I mean, if you're not allowed to do something and you did it, a simple example, you're not allowed to eat treifah, you ate treifah, you ate poison. Just like you have poison for your body, you have poison for your neshamah. Not kasher food is poison, so we understand it makes a pegam, it hurts you, just like poison hurts you. That's what it is, it's poison. Which, by the way, if people would realize that, we would behave a little bit differently when it comes to kashrut, realizing that it's poison. I always wonder how come go to the store and you'll want to buy something and someone will tell you, \"You know, I heard eppes a חשש שבחשש, maybe this is poison.\" Now someone else say, \"No, it's pretty good.\" Would you even think of taking it? If someone even brought up a חשש שבחשש that this might have poison in it, wouldn't even look at it. How come if someone will tell you that this I don't know, eppes a chashash, it might not be 100% kasher, and someone else tells you, \"No, no, it's okay, you can rely on it,\" you don't think twice and you eat it? Why? It's poison. How come by גשמיות'דיקע poison... but that's what the nature of a person is. We've got to think that this is poison. Remember, I once thought of this, I had to fix something, I'm not a big fixer guy, but I once had to fix something, it was broken. So I went to the store and I got glue, Krazy Glue. The way it was was like this: they had two tubes, I don't know how it is now, two tubes, and and you put them together, you mix them together on a piece of paper or something, and when you mix them together, then it becomes very strong glue. And they write in the package, they write, \"Be very careful because when you mix them together, it's so strong that if it gets stuck in between your fingers, you won't be able to take your fingers apart. You'll have to have surgery, you'll have to cut it, chas veshalom.\" That's how strong it is. So I remember when I was doing it, I was so careful. I would make sure that it shouldn't touch and it shouldn't, and only, and chas veshalom they shouldn't mix together other times and you have to... And I'm thinking to myself, how come when it comes to בשר בחלב I'm not so... Basar, the same thing, בשר וחלב, mixing milk and meat is such a terrible thing, and you try, you know, you don't, but you don't go crazy over it, and here I remember I was so scared that what happens if by mistake it'll spritz on me and it's going to, who knows what it's going to do. That's what it is. Anyway, the bottom line is that if you eat something treifah, it's poison. I can understand. If you do another aveirah, chas veshalom מחלל שבת, you did something to yourself, you hurt hurt yourself, you cut yourself, that's called a pegam. But that's all by doing something you're not allowed to do. What about not doing something that you have to do? So likheorah, all that you have here is you should have brought down some light, you should have brought down some אלוקות, when you do a mitzvah you bring down אלוקות, and you didn't bring it down. But it doesn't look like it's a pegam, you just you're missed out in what you bring down, what you should what you should be bringing down. But it's not true. If you had to bring down that אלוקות and you don't, that's a pegam. If you have to do something and you don't, afilu in a mashal by a גשמיות. A person the doctor told him you have to eat this and this in order to keep your health. And the guy decides he's not going to eat it. So he's ruining it for himself. It's not the pshat, okay, so I didn't eat. You are hurting yourself, you're doing something. So just like when you do something you're not allowed to you cause a pegam, if you don't do something that you have to do you also cause a pegam. So whichever aveirah we do, you cause a pegam in the nefesh. And it's not only a pegam in the nefesh, it's a pegam also lemalah. When you do an aveirah, you make a pegam kivyachol in the ספירות עליונות, you make a פגם למעלה. Chassidus brings a pasuk, it's a pasuk that talks about a מגדף, it says a person who cursed the Eibershter, so the lashon there it says, the Eibershter said from then on anybody who's ונוקב שם הוי׳ה - נוקב, פשט means he pronounces the Eibershter's name and he curses - is supposed to get killed. So Chassidus says ונוקב comes from the word nekev. What's a nekev? A hole. ונוקב שם הוי׳ה, you could make a hole in שם הוי׳ה. How can you make a hole? What we do makes a difference? Yeah, the Eibershter decided that what we do makes a difference, and we could be pogem. But that's all the level of תורה ומצוות, that if you do a mitzvah, or if you don't do the mitzvah, you're over on a mitzvah, you're over on the aveirah, it's all you make a pegam. When it comes to take away the pegam, you have to obviously have something that's higher than that that takes away the pegam. And how does that work? That's through teshuvah. Teshuvah has the koach to take away the pegam. So obviously teshuvah reaches higher. So it's like somebody who make a hole someplace and you want to fill it up you got to take things from the outside to fix it. So you're bringing something that's higher than the aveirah and it fixes it. That's what he says here. So teshuvah is higher than mitzvot. So he's asking, היות וויבאלד אז מ'זאגט אז דער ענין פון תשובה פון ראש השנה קומט ערשט נאכדעם ענין פון ראש השנה מצד עצמו, it's not not a kashya, he's saying it comes out if teshuvah is so high, teshuvah is greater than mitzvot, and even though teshuvah itself is a mitzvah, like I said yesterday, it's itself a mitzvah, but it's has another aspect that's higher than mitzvot. Who remembers what example I gave, that's something which is one of the mitzvot, and nevertheless it has its own entity as not besides mitzvah? Talmud Torah. We always say לימוד התורה וקיום המצוות. Torah is a mitzvah. To learn Torah is a mitzvah. But לימוד התורה has an inyan in itself, there's a inyan of learning Torah. Doing mitzvot, you're doing Retzono shel Hakadosh Baruch Hu, the ratzon of the the will of the Eibershter, and Torah is Chochmato shel Hakadosh Baruch Hu, the chochmah of the and learning Torah, besides the fact that you're mekayem a mitzvah, there is an inyan in Torah in itself. So here teshuvah has a mitzvah, but teshuvah has a higher inyan besides that. But then the Rebbe says since teshuvah is higher than mitzvot, and now we said that Rosh Hashanah besides the inyan of teshuvah has something else, and that other thing is first, is greater, how do we know that's greater? Who remembers from the לשון the שיחה, wants to tell me? Huh? Because the לשון is the inyan of teshuvah is called בין ראש השנה ליום כיפור. And even though we include in the בין we include Rosh Hashanah too because we're saying 10, but the 10 that we're saying, we're using the לשון, the 10 which represents the teshuvah of it, is between Rosh Hashanah, it means after Rosh Hashanah. So that means that there's an inyan in Rosh Hashanah first, and between that inyan of Rosh Hashanah you have the teshuvah of the עשרת ימי תשובה which includes Rosh Hashanah. So that means that that inyan is before, higher. So it comes out איז פארשטאנדיק אז דער ענין פון ראש השנה שמצד עצמו איז נאך העכער פון דעם ענין פון תשובה. That comes out what Rosh Hashanah represents is higher than teshuvah. So it comes out here that we have how many madregot? We have mitzvah, things which are a mitzvah, then we have teshuvah, which is higher than mitzvot, and then we have something else, which we don't know yet, something it's a ענין עצמי, which is even higher than the inyan of teshuvah, even though teshuvah itself is higher than mitzvot. אין וואס באשטייט די עבודה פון ראש השנה מצד עצמו? Now the רבי's going to go into this: what is the inyan of Rosh Hashanah by itself? What does it What is this inyan? What does it contain, what is it? So the רבי brings the Gemara, what the Gemara says, the אייבערשטער says,

אמרו לפני מלכיות כדי שתמליכוני עליכם. The אייבערשטער says, on Rosh Hashanah we say three things. We say פסוקים Malchuyot, Zichronot, and Shofarot. What's the reason why we say these three things? Why do we say Malchuyot? So the Gemara says because the Eibershter says, כדי שתמליכוני עליכם. I want you to make me your Melech. Why do we say Zichronot? Nu, who remembers? כדי שיעלה זכרונכם לפניי לטובה. The Eibershter says say Zichronot so this will bring your zichron to me, that I will remember you. And then how do these two things happen? ובמה? בשופר. So the point the Rebbe is trying to make here is that the Eibershter is asking us on Rosh Hashanah to make Him a Melech. That's what the עצם ענין of Rosh Hashanah is. As is muvan, it's understood, אז איידער מען איז זיך מקבל מלכותו יתברך, before you accept the אייבערשטער'ס מלכות, איז נישט שייך די גאנצע עבודה פון מצוות. You can't do mitzvot, it's not shayach to do mitzvot if you're not mekabel the Eibershter as a Melech. וכמאמר, like it says, קבלו מלכותי, ואחר כך קבלו גזרותי. Accept my malchut, then you'll accept my gezerot. I'll tell you where it says this in Midrash. It says like this, in the Gemara it says, למה קדמה פרשת שמע לפרשת והיה אם שמוע? Why does the Torah, why is פרשת שמע ישראל come before והיה אם שמוע? Say we say it in Kriat Shema like that, say in Chumash it's like that. פרשת שמע is in פרשת ואתחנן. פרשת והיה אם שמוע is in פרשת עקב. Why is שמע first? What's the difference between שמע and והיה אם שמוע? והיה אם שמוע talks about mitzvot. והיה אם שמוע תשמעו אל כל מצותי, you should listen to my mitzvot. פרשת שמע doesn't speak about mitzvot. What is it? שמע אלקינו ה' אחד, ואהבת את ה' אלקיך, to love ה', it's all בנגוע accepting ה'. So the reason why we have first שמע, then והיה אם שמוע, because first you have to be מקבל ה' as a מלך, and then you could accept His mitzvot. Same thing by הר סיני. The Midrash says that why did the Eibershter start עשרת הדברות with אנכי ה' אלקיך? Because it gives a mashal, a mashal of a מלך who conquered a country, and when after he conquered the people, he came in, you know, the new king came into the country that is now his. The people greeted him and they said to him, גזור עלינו גזירות! Tell us, now give us rules, laws, you're the new king, you give us rules. So the מלך answered to them, \"Wait a moment. תחילה קבלו מלכותי, ואחר כך אגזור עליכם גזירות. First accept me as your king. Give שייכות to me, accept me as your king, and then I'm going to give you גזירות, tell you what to do.\" So that's why the Eibershter, before He said any mitzvah, first He said you should אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים, I'm your God. Take me, accept me as your God, and then I'll tell you what to do. Do this, keep Shabbos, do this, all kinds of things. So there are two things: there's קבלת מלכות and קבלת מצוות. If you, if a person doesn't accept the מלך, there is no such thing as mitzvot. What's the taytsh mitzvah? Mitzvah means a commandment. A commandment means that there is a commander. You can't have a mitzvah, you can't have a ציווי, if you don't have a mitzvah. You have to have a commander. So first you have to know that this guy's a commander, and then you could accept to do what he says. When a guy buys a slave, an עבד, first he has to realize that this is his master. And when you know that this is his master, now I have to listen to him. If he doesn't know that this guy is his master, he's never going to listen to him. I mean, who is he to tell me? Because the whole concept of a ציווי means that there are two people. There is someone who gave you a ציווי. You see, בכלל חסידות says that's the difference, this is not so noge'a direct again, but it's noge'a to know, the difference between Torah and mitzvot. Torah is חכמה. Torah is seichel. שכל אלוקות, but Torah is seichel. If there would be nobody that could learn the Torah, is it a shaychus that there should be Torah? What do you think? Nobody could learn Torah, is a shaychus that there should be an inyan of Torah? Yeah, oh, as an idea, yeah, exactly. 1 and 1 = 2 is an idea. It's a simple idea, it's elementary, but it's an idea. If nobody in the world would know that or everybody would forget it, would it change the fact that the sevara is 1 and 1 = 2? Seichel is emes whether there is somebody who understands or not, or somebody who could take it or not. A commandment is not like that. If there have no people to command to, you can't have a commandment. The same thing with the commander. For mitzvot, for a commandment, you have to have a commander. There's no such thing as a commandment without somebody that commanded you. Seichel you don't have a person who gave it to you or a person who is going to accept it. Seichel is a אמת בעצם. If it's a real sevara, it's a סברא בעצם whether you understand it or not, whether somebody told it to you or no one told it to you. So mitzvot is that there is a commander. So before you start doing the commandments, which means doing the mitzvot, you have to first realize that I have a commander. And then after you have a commander, then you're able to accept the mitzvot. This is in פשוטו של מקרא the Rebbe writes clearly there is no reason to what's the difference kabbalat mitzvot, kabbalat malchut. But even then the Rebbe explains there is a ענין כללי, a שעבוד כללי, מען גיט זיך איבער. When you go when people would go into a king, what do they do the first thing? Bow down. What's bowing down? That's right, that's all. Before the king tells you what to do, you bow down, men git zich iber to the מלך. That's the whole idea of bowing down, not even bowing down, pashut laying on the floor they used to. Bowing down your head means that it's I'm not talking about seichel. My seichel I'm giving away. I don't care. I'm bowing I'm accepting you, I'm giving myself over. And then the king will tell him, \"Now then you're ready to accept what I'm telling you.\" But if you don't have that first step, it's hard to have it. So there is kabbalat malchut before kabbalat mitzvot. And this is why Shema is before, and this is why אנכי ה' אלקיך. So here the Rebbe says like this: Since Rosh Hashanah the Oibershter says, \"Accept Me as your Melech,\" and that comes before קבלת מצוות, ממילא איז אויך די עבודה פון תשובה וואס איר זאך איז צו מתקן זיין דאס וואס מען האט ניט אויסגעפירט גזירת המלך איז שייך ערשט נאך קבלת מלכותו יתברך. This that the Rebbe said that קבלת מלכות comes before קבלת מצוות, does it come before before teshuvah? What do you think? Is it higher than teshuvah, it comes before teshuvah, or not? Before מצוות for sure, but does it come before teshuvah? Then who wants to give me a thought? What do you think? I mean, the Rebbe just said what he said, but if you didn't understand the Yiddish, so you didn't understand what he said here, so tell me on your own someone, tell me, yeah? Does it come before teshuvah or not? No, we're not speaking in time. In time it's before, but I'm saying at what level is this מלכות, that you give yourself over to Hashem' which has nothing to do with action. Well, that's not action. That's a הרגש כללי. Okay, nothing to do with פרטיות'דיגע, maybe you want to call it action, nothing to do with any specific thing. Generally, you give yourself over, while doing מצוות, that's already something specific that you have to do. To which side is תשובה שייך? To the קבלת מלכות side, or to the מצוה side? Ah, you got your answer: to the מצוה side. Because what's teshuvah? Teshuvah is that I didn't do the מצוה, I transgressed the מצוה. קבלת מלכות at that point, there is no מצוות yet. There is not שייך to do teshuvah. It's not שייך to do a מצוה. It's before the גדר of מצוות, before the גדר of עבירה. מצוה and עבירה go together, right? It's one thing, just two opposite sides. If you're not שייך to מצוה, you're not שייך to עבירה. If you're not shayach to aveirah, not shayach to do teshuvah, because only do teshuvah on aveirah. We're talking about the pashute pshat of teshuvah. Now we know there is a deeper pshat of תשובה על פי חסידות, but the pashute pshat of teshuvah is if you did an aveirah, you got to do teshuvah. Aveirah means that you have to listen to Hashem' and you didn't listen to His mitzvah, whether you didn't listen to mitzvat aseh or mitzvat lo taaseh, but you didn't listen. That's why? Teshuvah, no. Teshuvah is higher than mitzvah, but it's not קבלת מלכות. You're touching a very interesting point, but I'll get in a second, I'll get back to what you're saying, because that's at like a deeper level. In pashut, the way the Rebbe says here, it goes three levels: mitzvot, teshuvah, and מלכות. מלכות is the highest, because מלכות is before we even talk about aveirot and mitzvot.

I'll give you an example. קבלת מלכות, it's not exactly what I'm going to say, but it's just to make it easier to understand: a father and a child. You have this connection that a child has to his father. It's his father no matter what. This has nothing to do with your actions, whether you behave good, or you don't behave good, you're still his child. You're still the connection. Then you have, you have to behave good also, the father wants you to behave good. So I would say קבלת מלכות is like connecting yourself to the essence, it's an essential thing, like the child with the father. Mitzvot is doing what the father wants. Teshuvah if a person doesn't listen to his father, and then he wants to become better and he's doing teshuvah and the father takes him back, it's higher than a mitzvah, that's why the father will overlook the bad behavior. But it's still in the level of the behavior. You didn't behave properly, now you're going to change your behavior and you're going to fix up what you did before. But it's not part of the עצם. The עצם is even if you don't do teshuvah, you're still connected to the עצם. And here we're talking about being מגלה this עצם that we're talking about the מלכות. So, you have this ענין of mitzvot. Teshuvah is higher than mitzvot, but lower than malchut. So, it comes out like this. We said on Rosh Hashanah we have the inyan of teshuvah, which is higher than mitzvot, but then we have the essential thing is accepting Hashem as a melech. Now, he was saying before that teshuvah seems to be part of קבלת מלכות. Now, פשטות, it's not necessarily. Why is it part of malchut? You don't have to accept the malchut again. You have to accept not to do the aveirah. A person did an aveirah, chas veshalom, he ate something that wasn't allowed. A person did that. Obviously, we're not talking about here, no one does that here, but someplace in another part of the world, someone could do that. And he wants to do teshuvah. So, you make up your mind, and like I said yesterday, what's teshuvah? The main part of teshuvah, the Alter Rebbe says, קבלה על הבא. You make it never ever to do it again. What does that got to do with קבלת מלכות? לכאורה. And it's talking not.

There is a deeper inyan, which we talked, the Alter Rebbe says in Igeret Hateshuva, something which the Rebbe points out, is a big big chidush. Look in Igeret Hateshuva. Tanya around? Well, here. The Rebbe's medayek, it's an interesting thing in Igeret Hateshuva, when the Alter Rebbe talks about the מצוות התשובה, listen to these words. The אלטר רבי says here, after he brings the ברייתא, \"והנה, מצוות התשובה מן התורה היא עזיבת החטא בלבד.\" Like I said, the mitzvah is to drop your aveirah, meaning, decide never to do it again. \"דהיינו,\" now he's going to explain what it is, \"שיגמור בלבו בלב שלם,\" to make up your your mind, make up your heart completely, 100%, \"לבל ישוב עוד לכסלה,\" will never to return to this stupidity that you did, \"למרוד במלכותו יתברך,\" you'll never worry, rebel against the מלכות of השם, \"ולא יעבור עוד מצוות המלך, חס ושלום,\" and you'll never go against the מצווה of the king, \"הן במצוות עשה, הן במצוות לא תעשה,\" whether it's a מצוות עשה or מצוות לא תעשה. Very strange. Normally, when we talk about teshuvah, what would you say? If someone were to ask you, a person is over an aveirah, he ate something that he shouldn't, and he's coming to you and ask you, \"I want to do teshuvah, what should I do?\" It's like I said before. Tell him, \"You know what you have to do? The ikar teshuvah is, מצוות התשובה is, make up your mind never to eat treifah again or never to eat something as a safek, something that's not that mehudar. That's all.\" The Alter Rebbe says you make up your mind not to go against like malchus of Hashem, never to go against the mitzvos aseh, mitzvos lo ta'aseh. Who's talking about mitzvos aseh, mitzvos lo ta'aseh? So, the Rebbe's medayek the Alter Rebbe holds that if you do teshuvah for one aveirah, you got to do teshuvah for the whole קבלת מלכות, because it's not only you did one thing wrong, the fact that you did one thing wrong shows your level. It shows that you are not completely איבערגעגעבן צו אייבערשטן, not completely given over to Hashem. It doesn't only show that you're not so careful with with with kashrus or it's not so careful with with tefillin, that's not what it showed. That's That's avodah. But it also shows your מהות, ווו דו האַלסט, where you are, because if you'd be 100% איבערגעגעבן, it will never happen. So, mimela you also have to fix the קבלת מלכות that you had. That's on a deeper level. But in peshitus, in simple pshat of teshuvah, if you look in halachah without this chidush of the Alter Rebbe, what is it? That you have to do teshuvah on the aveirah that you did. Even so much so that when you have to do vidui, what's the din of vidui? What do you have to do vidui? How do you do vidui if an aveirah? A guy ate something that wasn't allowed, what's his vidui? He's supposed to say, \"chatati,\" I sinned. You say to Hashem, \"I sinned, I will,\" and that what was a sin that I ate something you shouldn't. Uvediavad, if you say \"חטאתי\" bichlal, you also yatza, but we're talking about a specific aveirah. Deeper geret, if you think deeper, that's an indication that you're not really ווו האַלסטו אויף דער וועלט, because if you would be completely, you wouldn't be. But we're talking here in the peshat of teshuvah, teshuvah is פארבונדן, it's connected to a certain aveirah, whichever aveirah you did, you got to do teshuvah. So, teshuvah is higher than mitzvot, but it's within the category of mitzvot. It's within mitzvot gufa a higher level. It's teshuvah means you have to do something and you didn't do it, or you shouldn't have done something and you did it. So, teshuvah is in the level of doing, which comes already after malchut, because malchut is before you do anything, and there was a problem in And you fix it. So it comes out like this, that when it says in the Gemara that Rosh Hashanah the אויבערשטער says, \"Accept me as a melech,\" that's higher even than teshuvah. And teshuvah is higher than mitzvot, but this is higher even than teshuvah. And this is basically the nekudah that the רבי is going to say is the avodah of ראש השנה בעיקר. I told you yesterday, this is a sichah that tells you what Rosh Hashanah is. Rosh Hashanah is the time of kabalat ol malchut, that's what it is, which will translate itself סוף כל סוף, ממילא you do mitzvot. Imagine if you accept this as a melech, now obviously you'll start doing the mitzvot, and you'll do teshuvah, and everything will follow, but it's the general. So what do you have to think when you daven Rosh Hashanah at night? I am accepting the fact that Hashem is my melech, Hashem is my boss. And that's what you have to think about: once, twice, three times, fifty times. You got to knock it into your head. It's easy, the words are easy to think, but to really דורכקלאפן, that's why chasidim used to say, why is שמע ישראל השם אלקינו השם אחד a big ד'? Why is it a big ד'? Know what a ד' looks like? ד' looks like a hammer. You got to take a hammer and bang it into your head! You know, like bang a hammer, a nail? Bang it! What should you bang into your head? That השם אחד. What's השם אחד? We said before, שמע ישראל is not קבלת מצוות, it's קבלת מלכות. You got to bang it into your head! And when you bang it into your head, what comes out is, so now that you gave yourself over, now the result is going to be you're going to do the mitzvot. That's והיה אם שמוע תשמעו אל כל מצוותי. So this is what the Rebbe says: dos heyst, let's continue a few lines, אז מיט דער עבודה פון ראש השנה, שתמליכוני עליכם, doing avodah of Rosh Hashanah, which is to make Hashem king on us, נעמט מען עצמות אליין, העכער פון אלע גילויים. You connect yourself, you take, you connect yourself to the עצם of the Eibershter. Just like I gave a mashal before of a father and a son, there are two levels. There's the עצם connection, he's your son, you're the father, no matter what. And then there's a second level, where you want him to behave, you want him to do things. Which one is a higher level? The first one. The Eibershter with Yidden is the same thing: the Eibershter is our Eibershter, and we have to start feeling it. That's קבלת מלכות. Then there is that you got to behave. So when we talk about just like by the father, the fact that the father wants you to behave, that's not the עצם connection, that's a גילוידיקע connection, that's not the עצם. That's a connection, the father and the son is because he's your father, no matter what. Then there's a second level: this father, who's your father, wants you to behave. Same thing with the Eibershter. There's the עצם connection, the Eibershter and Yidden. The Eibershter wants you to do mitzvot. So this is a higher thing. This is connected to the עצם of the Eibershter, the מלכות that the Eibershter is our boss, which is like אבינו מלכנו, He's our father, He's our boss. We got to remember it, think about it, knock it to our head. That is connected to עצמות, higher than mitzvot. And then what's after that? What's the next step? Teshuvah. And what's the next step? Mitzvot.