As we spoke last time that the sicha we learned last time, the sicha on Rosh Hashanah, the sicha on Yom Kippur is a hemshech to that sicha on Rosh Hashanah. Even though it doesn't start off like a hemshech, it starts off like a separate sicha with a new inyan on Yom Kippur, but this שיחה בנוגע יום כיפור is the second half, so to speak, of that sicha of Rosh Hashanah. Because just we understand ourselves, the Rebbe started that sicha by saying that the לשון in Gemara is עשרה ימים בין ראש השנה ליום הכיפורים. So how are there 10? There's only seven days between Rosh Hashanah and Yom Kippur. So the Rebbe explained there's two inyanim in your Rosh Hashanah: one that it's part of the 10, that's why there is 10; on the other hand, it's something different because it's only between. So obviously the same thing is the other side also. On Yom Kippur you have the same question: is Yom Kippur one of the 10 or not? On one hand, Yom Kippur is one of the 10 because it says עשרה ימים and if you count 10 days, Yom Kippur is included, so Yom Kippur is one of the days of teshuvah. On the other hand, the fact that we say the 10 days between Rosh Hashanah and Yom Kippur, so it's between Yom Kippur, so obviously Yom Kippur is not included. The exact same thing as by Rosh Hashanah. So the exact same thing as the Rebbe explained by Rosh Hashanah that you have Rosh Hashanah being inyan of teshuvah, and then Rosh Hashanah being something higher than teshuvah. It's the inyan of תמליכוני עליכם, the עצם, עצמות אין סוף, the connection to the Aibershter Himself. And then the Rebbe went on to explain be'emet there are three things in Rosh Hashanah: there is mitzvah, and teshuvah which is higher than mitzvah, it's in the category of mitzvah because teshuvah is to forgive for the mitzvah that you didn't do or that you did wrong. So it's in the category, but it's higher, that's why you could fix it. So you have mitzvah, teshuvah, and then the inyan of etzem. The same thing the Rebbe will explain בנוגע Yom Kippur. Exact but from different פרטים, but the צוגאנג, so I'm saying the two things are exactly the same, these two sichot really go together. Could have been really one sichah with a hemshech, but it's written as two separate sichot starting off like a separate inyan, a kashya, this on Yom Kippur, but when you finish off, we'll see that this is the other side of the coin, not the other side of the coin, it's the other half, the other side of the עשרת ימי תשובה with the same inyan. So let's start the sichah inside. In Gemara is דא a פלוגתא וועגן דער כפרת עבירות פון יום כיפור. In Gemara there's an argument concerning the fact that on Yom Kippur Hashem forgives for עבירות, there's an argument. The רבנן זאגן יום כיפור יום כיפור אין מכפר אלא על השבים. Yom Kippur only forgives if you do teshuvah. יום כיפור איז מכפר נאר אויב דו וועסט טון תשובה. That means in simple words, if a person doesn't do teshuvah on Yom Kippur, doesn't get forgiven. Because everyone knows Yom Kippur is a day you get forgiven for your עבירות, so the רבנן say נישט אזוי פשוט, you can't just go get forgiven because Yom Kippur comes. If you do teshuvah, the אייבערשטער forgives. Rebbe זאגט, Rebbe says בין עשה תשובה בין לא עשה תשובה יום כיפור מכפר. סיי ער האט געטאן תשובה סיי ער האט נישט געטאן תשובה איז יום כיפור אפילו מכפר. Whether you did teshuvah or not, Yom Kippur is mechaper, and he says why, weil עיצומו של יום, דער עצם טאג מכפר. So Rabbi says the day itself is mechaper. So פשוט פשט it seems that the Rabbanan do not agree to Rabbi that the day itself is mechaper, that's what it seems like. The Rabbanan say you only get a kaparah if you did teshuvah, and Rabbi says no, the עצם day is mechaper. And the Rabbanan obviously don't agree, they say no, the עצם day is not mechaper, you have to do teshuvah. The din is ווי די רבנן. Okay, so halachah is the Rabbanan that you So far it seems that the halachah is that we do not say עיצומו של יום מכפר, we do not say the day itself is mechaper, you have to do teshuvah. Isaac, this is not clear here. Somebody have an original ספר חלק ד? Cuz then I see every line is doesn't come out clear. Some lines we could figure out. Yashar koach. Wrong page. Yeah. דער ביאור in דער פלוגתא Now the Rabbi is gonna say different than what I just said. The reason I what I said what I said is to make you understand what the Rabbi is saying, what the Rabbi is trying to be מבאר, because אויבנאויפיק is like I said before that the Rabbanan do not agree that עיצומו של יום מכפר. But the Rabbi says דער ביאור in דער פלוגתא is נישט אז די רבנן האלטן אז עיצומו של יום is נישט מכפר. It's not that the Rabbanan Rabbanan hold that the day itself is not מכפר, און נאר תשובה איז מכפר, only teshuvah is mechaper. אויך לויט די רבנן איז עיצומו של יום מכפר, the Rabbanan also hold the day is mechaper. Now, the question is like this: Rabbanan said that it's mechaper only if you do teshuvah. So obviously the Rabbanan don't hold עיצומו של יום מכפר. So before we go further, just to make it clearer, let's me When you ask a kushya, then you see the terutz, it makes it clearer. I have a she'eilah, I have a she'eilah, it's a pshuteh kushya. If the Rabbanan hold that you're all Yom Kippur is mechaper only if you do teshuvah, what's so special about Yom Kippur? Anytime a Yid does teshuvah, the Eibershter is mechaper, we know that, we learn הלכות תשובה in Rambam. Anytime of the year when you do teshuvah, it's mechaper. No, we're not here talking about kaparah, this is something else, that the Rambam says that it's a mitzvah to do teshuvah on Yom Kippur. It's something else. The Rambam says teshuvah is always good, עשרת ימי תשובה it's even better, and and on Yom Kippur it's a mitzvah. We're talking about the kaparah that you get. How do you get a kaparah for your aveirot? Yom Kippur is or not? No, the Rabbanan hold not. The Rabbanan only לשבים. The Rabbanan hold Yom Kippur is only mechaper if you do teshuvah. We'll see in a second. Yeah. Yeah. כריתות ומיתות בית דין, yeah. Yeah. And that's the שלימות הכפרה. The regular kapara comes right away. By עשה, it says אינו זז משם עד שמוחלין לו right away. And you have כריתות ומיתות בית דין, then you have to wait for Yom Kippur to be mechaper. But the lashon that he says is that teshuva, that that it's only מכפר לשבים for everything. That's the lashon, the mashma. You're talking about teshuva without Yom Kippur. If a person it comes Yom Kippur and a person doesn't do teshuva, doesn't get a kapara for anything. If it's not Yom Kippur and he does teshuva, so there are certain things that you mechaper right away, certain things that are still talui, the שלימות הכפרה. But al kol panim, one thing is for sure that certain things you get kapara right away. Do you need Yom Kippur for that? Is there any difference between Yom Kippur and and not Yom Kippur on that thing? In other words, the bottom line is when it says that Yom Kippur is mechaper only with teshuva, it would seem that if you do teshuva, it's mechaper. But lichora, a whole year round if you do teshuva, you get a kapara. Actually, the Alter Rebbe there gufa says that everything that you do and you do תשובה, אין מזכירין לו דבר וחצי דבר ביום הדין, anytime. So it comes out like this, that when the Rabbanan say that Yom Kippur is mechaper only if you do teshuva, it must mean something different. So the Rabbi is going to explain, the Rabbanan also hold עיצומו של יום מכפר. There is something special in the day of Yom Kippur. But when is עיצומו של יום מכפר? If you do teshuva. So if you put it in different words, it means like this: there is a level called עיצומו של יום מכפר. There are two levels: there's a level of teshuva that you do anytime you do and Hashem forgives you for your aveirot. Then to reach a higher level of kaparah, let's put it these these the this way, if you get a deeper level of kaparah, that happens only on Yom Kippur. So that means like this: if you do teshuva during the year, you get a kaparah. If you do don't do teshuva on Yom Kippur, you get nothing. If you do teshuva on Yom Kippur, so you reach a higher level of kaparah than you would reach throughout the year. So if you're going to ask, do the Rabbanan agree to Rabbi that the day itself is mechaper when they claim that you have to do teshuva? Yes, they do. They both agree, and the Rabbi is going to say it inside, but let me, they both agree עיצומו של יום מכפר. There is such a high level of kaparah on Yom Kippur, that's something special. The machloket is to get to that high level, so Rabbi says you don't have to do anything, you get to that high level right away. And the Rabbanan say to get to that high level of teshuva they to have left kaparah they have to do teshuva. Let's learn inside: דער ביאור אין דער פלוגתא איז נישט אז די רבנן האלטן אז עיצומו של יום איז נישט מכפר. It's not that the Rabbanan hold that the day itself is not מכפר, און נאר תשובה איז מכפר, only teshuva brings. אויך לויט די רבנן איז עיצומו של יום מכפר, even according to the Rabbanan, the for the day itself is mechaper. And if you look in הערה 3, the Rabbi says like the Rambam writes befeirush: ועצמו של יום הכפורים מכפר, the Rambam writes clearly like the Rabbi says, אף שפסק כרבנן, the Rambam paskens like the Rabbanan that you have to do teshuva, and nevertheless he writes the לשון that עיצומו של יום מכפר. What does that mean? That even the Rabbanan who say you have to do teshuvah also hold that the day itself is mechaper. So what's the pshat? So if you have to do teshuvah to get the kaparah, so it's not the day itself, how do we put the two together? That the Rabbanan agree the day is mechaper and they say no, it's only mechaper if you do teshuvah, so it's not the day. So the Rabbi explains דאס הייסט אז דער מענטש אליין קען מיט זיין תשובה ניט צוקומען צו דער כפרה וואס עס גיט עיצומו של יום. The special kaparah that you get through עיצומו של יום you cannot reach yourself, you have to do teshuvah. די פלוגתא צווישן רבי און רבנן איז, so comes out like this, what's the argument between Rabbi and the Rabbanan? ווי אזוי קען מען צוקומען צו דער כפרה פון עיצומו של יום? There is this special kaparah of the day itself, how can you reach to this kaparah? רבי האלט אז ווי נאר עס קומט דער טאג פון יום כיפור איז שוין מעורר עיצומו של יום, רבי says as soon as the day comes that special madregah of עיצומו של יום מכפר is there right away, אפילו ווען דער איד, ווען א איד טוט ניט קיין תשובה, even if a Yid does not do תשובה, און דער עיצומו של יום אליין איז מכפר אויף זיינע עבירות, and this עיצומו של יום comes to be mechaper your aveirot just like that, the fact that Yom Kippur comes, you get a very high level of kaparah. און די רבנן האלטן, the Rabbanan hold, אז כדי צו קענען צוקומען צו דער כפרה פון עיצומו של יום, in order to be able to reach that high level of כפרה, דארף זיין עבודת התשובה, you have to do teshuvah. און דאן האט מען די כפרה פון עיצומו של יום. If you do teshuvah, you get the special kaparah of עיצומו של יום, וואס איז פיל העכער און גרעסער ווי די כפרה וועלכע מען האט דורך תשובה אליין, which is much higher than the kaparah you'll get if you just stam do teshuvah, not Yom Kippur. Comes out like this, if you do teshuvah all year round, you get a kaparah, but not such a high kapparah of עיצומו של יום. If you do teshuvah on Yom Kippur, you'll reach עיצומו של יום. Ah? איז דאס א שאלה? So if we want should not do teshuvah during the year and wait till Yom Kippur to do teshuvah? You could, it comes in you could do teshuvah not you could, you should do teshuvah anytime, and when Yom Kippur comes, then you'll do teshuvah again, and that'll reach you to the higher level. Can't skip it and waste to wait to... Yeah, yeah. אבער הכל מודים אז עיצומו של יום מכפר. Everyone agrees that the day itself is mechaper. In other words, there is something special in Yom Kippur that you reach makes you reach a very high level, whether you did teshuvah Rabbi holds whether you did teshuvah or not you reach that high connection to the אויבערשטער the kapparah, and we'll see what kapparah means. And according to the Rabbanan, you have to do teshuvah, but if you do teshuvah, you reach a much higher level than you would reach if you would do teshuvah any other time besides Yom Kippur. Okay. דערמיט וועט מען אויך פארשטיין, with this we'll understand, וואס די גמרא זאגט אויפן פסוק ״דרשו ה׳ בהמצאו״.

The Gemara says on this pasuk, search Hashem when He is found. And the Gemara says, when is it? When is it that He is found? The pasuk tells you search for Him when He is found, that means not always is He found, and when He is found, when it's easier to approach Him, that's when you should go to Him. When is that? The Gemara says, ״אלו עשרה ימים שמראש השנה ועד יום כיפור״. These are the ten days between Rosh Hashanah and Yom Kippur. And we have the same she'eilah like I said before. וואס פון דער גמרא איז פארשטאנדיק, from this Gemara we understand, אז כאטש אויך די טעג פון ראש השנה און יום כיפור גייען אריין אין די עשרה עשרת ימי תשובה, on one hand we said that Rosh Hashanah and Yom Kippur are part of עשרת ימי תשובה, what's the re'iyah? 'Cause the lashon is ״אלו עשרה ימים״, ten days, and you don't have ten days if you don't count Rosh Hashanah and Yom Kippur, באשטייט אבער ניט זייער עיקר ענין אין דעם וואס זיי זענען ימי תשובה. But you can't say that their main thing is the fact that they're teshuvah. And the Rebbe doesn't go into an arichus the same way he did in the first sicha because, hopefully when you get to this sicha you already learned the first sicha, so he already explained that lichorah how could you say it's ten days between Rosh Hashanah and Yom Kippur? So that fact that it says between is a סימן that this is not Rosh Hashanah and Yom Kippur. So Rosh Hashanah and Yom Kippur are not teshuvah. But they are teshuvah, because it's one of the ten. So this is not their עיקר ענין. דאס וואס זיי גייען אריין אין די עשרת ימי תשובה איז א נידעריקערע דרגה פון ראש השנה און יום כיפור. The fact that they're part of days of teshuvah is a lower madreigah of Rosh Hashanah and Yom Kippur. So in Rosh Hashanah we already explained what, that teshuvah is lower than תמליכוני עליכם, than קבלת עול מלכות. But the same thing here also. און זייער אייגענער ענין איז העכער דערפון. Their own ענין of Rosh Hashanah and Yom Kippur, what they really are on their own besides, in addition or on top of the fact that they are part of עשרת ימי תשובה, is what? דער עיקר פון ראש השנה איז תמליכוני עליכם, that we accept the אויבערשטער as מלך, און דער עיקר פון יום כיפור איז עיצומו של יום מכפר. And actually here the word עיצומו של יום fits to the word etzem. Etzem. There's an ענין עצמי, there's an essential thing on Yom Kippur: די כפרה פון דעם טאג, וועלכע מען גיט מלמעלה צו יעדער יידן, is the kaparah that the אייבערשטער gives every Yid on the day, וואס זי איז נישט אויסגעמאסטן לפי ערך עבודת התשובה, it's not limited to their teshuvah. That means that even though normally your teshuvah cannot accomplish such a madrega, in other words the teshuva is limited to a certain level, you do teshuva you reach a certain level, Yom Kippur that same teshuva that you did you'll reach a level higher than the teshuva could reach normally, and that's the עצם of Yom Kippur, that's עיצומו של יום מכפר. So sei Rosh Hashanah sei Yom Kippur have these two things. So far, we didn't learn about the first one, by Rosh Hashanah we did, by mitzvah, but here we didn't, but derveile we have these two things: we have the day of teshuva Yom Kippur and we have the עצם day of Yom Kippur, which is something that is higher than teshuva, and this is the connection of a Yid to the Eibershter, which is connected to the עצם, עצם of the Yid to the עצם of the Eibershter. So this is so far. We are going to try to learn so we should today is Sunday, Monday, Tuesday, on Wednesday we have four days, okay, so we have to see how to go here. See, actually in אות ה' the Rebbe says ראה בארוכה לעיל בליקוט לראש השנה. So look into Rosh Hashanah, the sicha of Rosh Hashanah you'll see. What's the פשט בליקוט לראש השנה? What's ליקוט mean? אות ה'? Oh, maybe in the new one it says different. Oh, oh, I see. This is the old print. Here it says ראה לעיל עמוד 144. Okay, so what's the פשט the way they used to say בליקוט לראש השנה, what's that, ליקוט לראש השנה? Each sicha came out as a separate pamphlet and it was called a ליקוט, that's why it's called Likkutei Sichos. So look back at the ליקוט they printed. When the sicha came out the first time it said this: Look back at the ליקוט that came out. So when they made it into the ספר they kept the same words, but later on they changed it to the pages. Okay, so this is the same thing of Rosh Hashanah and Yom Kippur. Now, let's see what the Rebbe is going to say further. I'm trying to give a hakdamah to the next se'if. So we're saying that עיצומו של יום is the inyan of, similar to תמליכוני עליכם, connection to the etzem of the Aibershter. Why? So far we said עיצומו של יום means the kapparah that you get. You get forgiven for your aveirot, עיצומו של יום מכפר. Why is this connected to the etzem? Let me ask you, what would you think, is כפרת עונות to wipe away, to forget the aveirot, to give up to forgive for aveirot, is that connected to etzem or it's connected to teshuvah? See, normally, just like we said teshuvah is in the category of mitzvah. Why is teshuvah in the category of mitzvah? Teshuvah is higher than mitzvot, so why is it in the category of mitzvah? Because it's fixing in the mitzvot, in the level of mitzvot. And aveirot, כפרת עבירות is what? You're fixing the aveirot, so lichorah it's the same thing. Why is that etzem? We've been saying till now that this is etzem. Mimeila by Rosh Hashanah we understand how: you have mitzvah, then you have teshuvah, then you have a new thing has nothing to do with mitzvot. You give yourself over to the Aibershter. The mitzvot are a second step. Now that the Aibershter is your melech you do mitzvot, and if you made a mistake you do teshuvah. But the inyan of תמליכוני עליכם, to give yourself over to the Aibershter, that's something that we could see has to do to the etzem of the Aibershter higher than mitzvot. Kapparah on aveirot is not עצם לכאורה, it's not the etzem of the אייבערשטער, פארקערט. You have a problem, you did something wrong, you didn't do the mitzvah, and the אייבערשטער is going to take away the pegam, take away the blemish, take away the problem. So why is it that this is similar to the תמליכוני עליכם? The Rebbe said here that you have they're both similar, they're parallel. תמליכוני עליכם is the higher דרגה in Rosh Hashanah and here עיצומו של יום מכפר is the higher דרגה in Yom Kippur. Why? So that's what the Rebbe is going to say. When it says עיצומו של יום מכפר, כפרה doesn't just mean to wipe away the aveirot. Let's go inside. כפרה מיינט נישט בלויז אז דער מענטש ווערט נישט באשטראפט פאר זיין חטא.

Kaparah doesn't mean just that a person is not punished for his aveirot. נאר אויך אז עס ווערט אפגעווישט, it's wiped away, פון זיין נפש, עס ווערט אפגעווישט פון זיין נפש דער פלעק און פגם, the blemish that came on your נפש, וואס איז געווארן דורך דעם באגאנגענעם חטא, that happened through the aveirah you did. Kaparah means is to wipe off. That's what it says in Iggeret HaKodesh, Iggeret HaTeshuvah, but that's taken from the Gemara. Rashi brings, לשון לכפורי means to wipe. כפורי ידיה, it means to dry, to wipe your hands on a towel. So to wipe, it's not just to take away the punishment, it's to wipe away the pegam. און נאך מער, תכלית הכפרה is, the main kaparah is the the the תכלית, the goal is אז נישט בלויז וואס עס בלייבט נישט קיין רושם פון די עבירות, not only that there is no trace of the aveirot left over, he wipes it away completely, נאר ביז אז זדונות אליין ווערן איבערגעקערט און פאררעכנט ווי זכיות, that the aveirot become like mitzvot. That's what real כפרת עבירות, when you do real teshuvah, the aveirot become like mitzvot. Now, I just want to stop for a second here and see if anybody could tell me, how does that work? How do aveirot become like mitzvot? אה? How do you change how do you change the past? I know you can't change the past, you can't change history. How do you change the past? I understand. Teshuvah changes the past, you do kaparah. I'm asking what does that mean? How does that work? A person did an aveirah yesterday, that's finished. That's done. You can't change yesterday, whatever happened yesterday you can't change. You could change from now on. So how do we say what happened yesterday was not an aveirah? How do you have an effect on the past? Yeah? I can't hear you, אה? Say it louder. Gave you the opportunity to do which mitzvah? The aveirah gave you the opportunity to do, so mimeila. But if you wouldn't do the aveirah, it would be even better, no? In other words, is it a good idea is it a good idea to do aveirot so you should do mitzvot? Better not to! Or like you said the lashon, it's a מצוה הבאה בעבירה, the only way you can get to this mitzvah is through an aveirah. So is every מצוה הבאה בעבירה turned aveirah into a mitzvah? If a person steals in order to get an etrog, so now that the only way he got the etrog is through stealing, mimeila, not only is the etrog a good mitzvah, but even the stealing became a mitzvah? We don't do that. What you said, the logic you said is true, but the example, the way to figure to to bring it out you can't say because this gave him the opportunity to do a mitzvah. Like every aveirah that you do a mitzvah through an aveirah.

So the Alter Rebbe in Tanya says one vort, and then the Rebbe explains it על פי נגלה. In Tanya the Alter Rebbe says, cuz we know that a baal teshuvah later on serves Hashem much stronger than a person who never did an aveirah. It's not because of מצות תשובה, it's בחילא יתיר. And the mashal the Alter Rebbe gives is from a person who's very who always has water. If you drink water, you drink it, you have nothing special, there's no geshmak in water. But if a person is thirsty and doesn't have water for a long time, and finally gets water, then he drinks it with such geshmak. Or another example: when you have water flowing, it flows with a certain speed, if you put a blockade and you don't allow it to go, and then eventually, you know gathers strength and then es iz a knak, it goes with such a speed, with such a strength, much stronger than always. The same thing when a person does an aveirah and he realizes it, so it's like a person who's thirsty. So then when he does teshuvah and he starts doing mitzvot, he starts doing the mitzvot now with much stronger koach than before. So it comes out that what did the what did the the aveirot do? They turned out to be a means to do mitzvot very good. מצוה הבאה בעבירה is two separate things. Here we're talking there was an aveirah, and when you did it, it was an aveirah, but what changed over? Now this became, the Rebbe uses the לשון הכשר מצוה. הכשר מצוה means when you do something to prepare to do a mitzvah. So in a lot of places we find that many times if you do something which is not a mitzvah, but that's the way you prepare to get to the mitzvah, becomes part of the mitzvot. According to ר' אלעזר in שבת, ר' אלעזר דמילה, there's a מחלוקת, ר' אלעזר, there's a פרק called ר' אלעזר דמילה. Shabbos you're allowed to do a ברית, even though it's a melachah. What happens if a person doesn't have a knife? Can you make a knife on Shabbos in order to do the ברית? So Rabbanan say no, the ברית מילה is דוחה שבת, not everything else. ר' אלעזר holds, because you cannot do a ברית without having a knife, so the knife, to make the knife is הכשר מצוה. So if the mitzvah is holy and all the dinim of the mitzvah, the greatness of the mitzvah, also applies to anything that brings you to do the mitzvah. So he holds you're allowed to make a knife. Not only that, you're allowed to chop wood on Shabbos, to make a fire, to burn the metal in order to make a knife to do the מילה. That's what he holds. It's a הכשר דהכשר דהכשר דהכשר. Why? Because he holds that the kedushah of a mitzvah transfers to anything that brings you, that you need to do the mitzvah. Some place we find that this is according to ר' אלעזר, but we find the Rebbe brings from the Rogatchover also another case: In the Beis Hamikdash, there were four עבודות that if you had a bad מחשבה, פיגול or whatever, it makes it פסול. What which are the four עבודות? שחיטה, קבלה, הולכה, and זריקה. שחיטה, שחטing the korban, receiving the דם, carrying the דם to the מזבח, and spritzing the דם. Now, the question is why is carrying the blood to the מזבח an עבודה? Because you're far. It's not that you need to do, see שחיטה is a דין that you have to do, it's a mitzvah. קבלת הדם is a mitzvah, זריקת הדם is a mitzvah. Carrying the blood to the מזבח is just a technicality. The אמת is the דין is if you're close to the מזבח, you don't even have to carry it. So if you do have to carry it, why is it a mitzvah? The answer is because since if you שחט that far, in order to spritz it you have to go, so in order to get to the זריקה you have to have the הולכה, the carrying, so the הולכה gets the חשיבות, the importance of the mitzvah, and it's a mitzvah and an עבודה like everything else. So the Rebbe uses the same thing בנוגע the עבירה that brings you to do the עבודת השם much more than before. So it turns around that even though it's an עבירה, but it's an עבירה which turned into a הכשר מצוה. So if you don't do teshuvah, it's not a הכשר מצוה. So בשעת you do it, it's an עבירה. בשעת later on it turns around and now this brought you to do the mitzvot better, it became הכשר מצוה, and הכשר מצוה is a mitzvah. It's not that it becomes mitzvot, but it becomes zechuyot, but it's not an actual mitzvah. No, it's not it's a, it becomes a, a הכשר to the other mitzvot that you do. It's not in itself a mitzvah. See, the Maharsha says a different peshat. The Maharsha says a very technical peshat, which the Rebbe, which the Rebbe doesn't, you know, asks. The Maharsha says, you know what it means זדונות נעשות לו כזכיות? The aveirot turn, because when a person does teshuvah, probably he's going to do other mitzvot. Do more mitzvot. If you do more mitzvot, so that's what it means: The aveirot make you, the zedonot make you zechuyot, not that the aveirot themselves, and the Rebbe asks that's not the taytsh of the word. The taytsh of the word is זדונות נעשות לו כזכיות, the aveirot turn they are themselves a mitzvah. How is an aveirah a mitzvah? Because this is an aveirah that became a הכשר מצוה to the mitzvah itself. The aveirah is still there, no? No, mimeila it's not an aveirah anymore. You could, it's, I'll give you an example. It's meant to be an aveirah in in your thinking. Let's say a person, crooked tooth. I was just thinking of a stupid example! A person had a crooked tooth, I don't know, someone gave him a patsh, and that straightened out his tooth! Is it an aveirah or a mitzvah? Giving a patsh is an aveirah, but it turned out that this, let's say this helped the guy. The guy, there's a story like that. A guy broke a car to steal a car and saved a baby that was trapped inside. Okay. So is he chayav? The question is, is he chayav? It's the same idea. No, take like by Shabbos, I'll give you an example like in halachah, something like, take like by Shabbos, if a person puts in a net to catch fish, and he catch fish, that's a that's a מלאכת צידה, that's a מלאכה דאורייתא. What happens if with a pail he put in he didn't even know, and he picked it up and he saved a baby? There was a baby that was drowning, just fell in, he didn't know it, and he, so he intended to do an aveirah, and בשעת מעשה, if no one would see, it's an aveirah. לפועל, when you look back now, when it accomplished, he did the biggest mitzvah. It's not an aveirah. Yeah, it's not an aveirah, farkert, it's a, it's a mitzvah he did. So same thing here, you did an aveirah, but later on when this brought you more to higher avodat Hashem, mimela, it turned, it turned into a mitzvah. Huh? Do on purpose what? Yeah. The answer is one, when I, he asked a good she'eilah: So do an aveirah on purpose, so it should bring you to more mitzvot? The answer is, the Eibershter said you're not allowed to. Actually, the Rebbe once explained, the Gemara says האומר אחטא ואשוב, what's the end of the מאמר חז\"ל? אין מספיקין בידו לעשות תשובה. If you say, \"I'll sin and I'll do teshuvah.\" So the Rebbe asked a she'eilah, who is this guy that says it? How about the guy? Is he a freier guy, doesn't care? So he's gonna do an aveirah so he'll do teshuvah? Doesn't care about teshuvah. He wants to do an aveirah. Is it a frumer guy? Why would he want to do an aveirah? So the Rebbe says this she'eilah, a guy could say, if a person does תשובה, זדונות נעשו לו כזכיות, so it's a tzadik, farkert, a tzadik says, \"I wanna have that special type of thing, זדונות נעשו לו כזכיות. So I wanna do an aveirah intentionally.\" What's the answer? Hashem said, \"No,\" and that's that. You're right, in seichel you could do it. Hashem said you're not allowed to do an aveirah, and that's it. But in sevara, you could have such a sevara. And there was a shita in some apikorsishe places that had this philosophy of doing aveirot in order to, kivyakhol, I think this was a shittah of the Frankists. I don't know if you heard of the Frankists. There was a group called the Frankists, and the Baal Shem Tov was fighting with them a lot, and, and, and. And what was their shittah? This was connected I think to the shittah of Spinoza, had to do with all kinds, but their philosophy was that it's kedai to lower yourself, דירה בתחתונים. Do all the aveirot in the world, and then do teshuvah. Even the teshuvah was a shvache teshuvah. You do כל עבירות שבעולם and you say a kapitel Tehillim, and then everything is good, and you're, sounds very, very good. A mechayah if we could do that, huh? So you can't do that, but be'emet, the inyan is true. So when you do an aveirah, and then you do teshuvah, זדונות נעשו לו כזכיות. And the Rebbe is gonna continue, mimela aveirot, teshuvah זדונות נעשו לו כזכיות, but how's עיצומו של יום work? Then the Rebbe is gonna continue and bring out how עיצומו של יום is the geder of עצמות אין סוף.