Kippur you have, so far he said, two inyanim. One inyan is teshuvah, it's one of עשרת ימי תשובה, and the other inyan is higher than teshuvah, which is עיצומו של יום, the day itself, the Atzmut of the day, similar to Rosh Hashanah, which you also have it's one of the עשרת ימי תשובה, and also you have תמליכוני עליכם, the connection to the etzem of the Eibershter that happens on Rosh Hashanah, and the same thing with Yom Kippur. But, like I said, the Rebbe doesn't ask the question, but he's going to explain, how can you say עיצומו של יום מכפר is something that has to do with Atzmut, with the etzem, when we're talking about kapparah? Kapparah means to forgive for aveirot. We said Atzmut is higher than the inyan of mitzvot and aveirot, higher than teshuvah, which is also connected to mitzvot and aveirot. So here we're saying it's kapparah. So the Rebbe is going to explain what the real meaning of kapparah is. So let's start over סעיף ב. כפרה מיינט ניט בלויז אז דער מענטש ווערט ניט באשטראפט פאר זיין חטא. Kapparah doesn't mean just that a Yid, person, is not punished for his עבירה, נאר אויך אז עס ווערט אפגעווישט פון זיין נפש דער פלעק און פגם וואס איז געווארן דורכ'ן באגאנגענעם חטא. Kapparah really means that the פגם, the blemish that was caused through the aveirah on the nefesh, is wiped off, it's taken away. און נאך מער, go further, תכלית הכפרה איז, the main kapparah, the goal of kapparah, the epitome of כפרה, אז ניט בלויז וואס עס בלייבט ניט איבער קיין רושם פון עבירות, not only that there is no trace of your עבירות, נאר ביז אז די זדונות אליין ווערן איבערגעקערט און פאררעכנט ווי זכיות, but it means even more, that aveirot turn into mitzvot. So the real kaparah is that you take away the blemish, not only that, you change over the aveirot into mitzvot. That's what kaparah is. Normally, where does kaparah come from? What brings a kaparah? Teshuvah. In this case we're saying there's another level of kaparah, which is called עיצומו של יום מכפר. Not teshuvah, there's a level of the עצם day is mechaper. So the Rebbi asks a שאלה, דארף מען פארשטיין: ווען א איד טוט תשובה און ער האט חרטה אויפ'ן חטא וואס ער האט געטאן, a Yid does teshuvah, and he regrets the aveirah he did, רייסט ער דערמיט ארויס דעם געשמאק וואס ער האט געהאט ביים טאן די עבירה, so you tear out by feeling bad why you did the aveirah, you're tearing out of yourself the pleasure you had in doing an aveirah. A person does an aveirah, he does it for a reason. I mean it's seldom that a person does an עבירה להכעיס, in spite, he wants בדוקא. It happens also, you have people להכעיס. Usually it's a taavah, you do an aveirah because you want to do, you're a בעל תאווה, and you don't care, and you do it. So if you do an עבירה לתיאבון, you have a geshmak in it. When you do teshuvah, and you feel bad about it, so that cancels out the geshmak. The emet is even if you do עבירה להכעיס, which means in spite, not because you really want it, but you just want to do against the Aibershter, you also have a geshmak. For whatever reason, this meshugener guy has a geshmak in fighting the Aibershter, but he has a geshmak, he has a pleasure in fighting the Aibershter, even if he's a מומר להכעיס. It's much worse, מומר להכעיס. The famous story they say, the vort from Chofetz Chaim, talking about Chofetz Chaim, the Chofetz Chaim once came with a group, that's what they say a story, I don't know, came with a group to some officer in the government, they had to have hishtadlut for something for the Yidden. And when they came to the guy's house, he was in the middle of eating. He happened to be a Yid, a freier, farshteit zich in Russia in the government. So he was in the middle of eating. So the guy, his שמש, whoever, came out and said you'll have to wait a while because he's eating, until he finish eating. So the Chofetz Chaim says, \"Okay, no problem, we'll wait. Just give him over in our name, like we say in Yiddish when you see someone mit mit apetit, you know, you say you should do it whatever he's eating, zal er esn mit apetit, eat with appetite.\" That's the minhag when you see someone eats. So they gave over. When they came in later, when they spoke to him, he says to the Chofetz Chaim, \"Do you know that what I was eating was treifah?\" He says, \"Yeah, I know. I know you're frei, I know you eat treifah.\" \"So why did you give me the, tell me that I should eat with appetite?\" \"It's exactly what I wanted. You should be a מומר לתיאבון, not a מומר להכעיס. If you eat it at least with an appetite and you enjoy it, at least you're a מומר לתיאבון, you're doing it because you enjoy the aveirah. Don't do it that you don't enjoy it and you're still eating treifah.\" So there's two things, a מומר לתיאבון, מומר להכעיס. But they both enjoy. A מומר לתיאבון enjoys the food, and a מומר להכעיס enjoys doing against the Eibershter. But there is a ta'anug in the aveirah and that is what causes the blemish, not only, the ma'aseh also does, but a lot of it, a lot of the blemish, a lot of the the the pegam on the nefesh is from the enjoyment of the aveirah. Just like it says, I don't know if bagashmiyut they say it's true, they say when a person gets fat, it's not so much from the food itself, it's from the enjoyment. When you eat epes a geshm a ke zach, the enjoyment makes you fat. So anybody who wants to go on a diet, the etzah is don't enjoy your food so much. Don't, you know, geshmak, eat it as an an ta'avah, so then you don't enjoy it so much. But bichlal we know that enjoyment makes you grow. Nu, who knows the re'ayah? No, that's, okay, that's true, but see that's going R'' Nachum of Chernobyl became fat from Amen yehei shemei rabba. Where does that come, where's the makor to that such a inyan? A Gemara. In Gittin, with Rabbi Yochanan ben Zakkai, when he saw the general and he told him, \"shalom to you, emperor.\" And he said, \"I'm not the emperor.\" Lema'aseh, like, a message came that they made him emperor, and after he heard that he became emperor, tried to take off his shoe, the Gemara says he couldn't take off his shoe. Why? Cuz he enjoyed, imagine such a pleasure becoming emperor that his foot grew. So he asked Rabbi Yochanan ben Zakkai, \"What's this?\" So he told him, there's a pasuk, \"שמועה טובה תדשן עצם\", a good news makes your bone grow. So he says, \"So what should I do now that I can't take my shoe off?\" So what did he tell him? Said, \"Get an enemy, somebody you don't like to come here and you'll see him, you'll get very upset, and you'll be you'll be like you have tza'ar, so you'll it'll shrink again.\" That's what happened and he was able to take off his shoe. So enjoyment makes makes you fat. Beruchniyus also, that's bagashmiyus, beruchniyus also, an enjoyment in an aveirah brings a pegam to a certain degree more than the aveirah itself. Avadai the aveirah itself is the real problem, that's Just like by a mitzvah. Enjoying a mitzvah has a ma'alah over over the mitzvah itself to a certain degree. Avadai, if you don't do the mitzvah and you just enjoy it, it's nothing. And if you don't enjoy and you do the mitzvah, you got the mitzvah. But לפועל, לגבי השפעה on the person, the enjoyment does. When you do teshuvah, and teshuvah is part of teshuvah is חרטה על העבר, and you have tza'ar, charatah means you regret, you feel bad, that cancels out the the geshmak, the pleasure you had in the aveirah. So we could understand, nor den, since it takes away the pleasure, through this ווערט דאך אפגערייניקט און אפגעווישט דער רע. So דער רע that became connected to you through your aveirah, and mainly through your pleasure, gets wiped off. ובפרט, זיינע פריערדיגע עבירות האבן אים צוגעבראכט צו באקומען א גרעסערע צימאון צום אויבערשטן, and since the aveirot made him more thirsty to get closer to the אויבערשטער, ווערן זיי דאך פארראכטן פאר זכיות, so they're counted like mitzvot. So the Rabbi says we could understand how teshuvah wipes off your aveirot. ווי אזוי ווערט אבער אפגעווישט און אפגערייניגט דער רע פון דער מענטש דורך עיצומו של יום?

How could the the evil, the pegam, the blemish that you got through an aveirah get wiped off through the day itself? אן זיין תשובה, without teshuvah? What does it? How does it work? Teshuvah is basically like taking a sponge and cleaning the dirt. We could understand. You could say if something is dirty, you gotta clean it, so you cleaned it. But because this day came, so it got clean? Imagine you have something is dirty, came Yom Kippur, all of a sudden, it's clean. How does How does the day work? How does that happen in this case? מען קען פארשטיין אז עיצומו של יום איז אזא כפרה אז מען זאל אים נישט מעניש זיין. You could understand that when the day comes, the day itself makes it the Oibershter shouldn't punish you, ווייל יום כיפור נעמט ער אראפ דעם עונש פון עבירות. That could happen without doing anything, the punishment goes away. The אויבערשטער says, \"You know, I pardon you.\" You get pardoned, that's we It's possible that a person, a king, איך ווייס, a president, this, could pardon somebody from his punishment, and he doesn't get punished. The blemish could still be there, that doesn't take away the blemish, whatever it's it takes away the punishment, that we could understand. ווי אזוי אבער, און מיט וואס ווערן אראפגענומען די פגמים פון דעם נפש האדם? But how does the pegam, the blemish that happened to the person, how does that go off? ווי געזאגט, cuz we said before, איז דאך אפילו די רבנן וואס האלטן אז עס פאדערט זיך תשובה, because we said before that even the Rabbanan who say that the only way Yom Kippur works is if you do תשובה, איז די כפרה פון יום כיפור גרעסער פון דער פעולה פון תשובה וואס דער מענטש האט געטאן. But in Yom Kippur, there is something more than the teshuva, because if it would be only what the teshuva accomplishes, nu, what's the problem then? Then it's then it's all year round, it has nothing to do with Yom Kippur. So there's something more. ובפרט The kashya is even according to the רבנן, ובפרט לדברי רבי, אז יום כיפור איז מכפר אויך אן תשובה. According to Rabbi, you don't even have to have teshuva and aveirot are taken away, and not only the punishment punishment of aveirot, the aveirot are taken away. The pegam of aveirot are taken away. Like this, when you do an aveira, your the aveira your nefesh gets a pegam, and it even gets a hole. Where do we find that lashon that that you can make a hole, you can make a make? I mentioned that, I think, in the other sicha. You can even make a hole in the אייבערשטער, כביכול. It's a pasuk by the מגדף, the person who cursed the אייבערשטער, it says: ונוקב שם ה׳. ונוקב means he pronounced, but נוקב also comes from the word נקב, made a hole. You can make a pegam. Every night in קריאת שמע על המיטה we say: you made a pegam in שם הוי׳, in שם אדנ-י, you make a פגם למעלה, certainly you make a pegam in your nefesh. So, your nefesh gets dirty. Every time you do an aveira, the nefesh gets dirty. Or using other words, not a pegam, the other words is that you're cutting the string. Says in Iggeres HaTeshuvah, it says in Basi Legani, that every person is connected with 613 strings to למעלה, to the Eibershter. When you do one aveirah, one string is cut. Sometimes, when you do such big aveirot, the whole thing is cut, and when you do teshuvah, it ties it together. So you can understand, you're working to tie it together. But on its own, how does it happen? How does it get tied together? How does the עיצומו של יום work? דער ביאור אין דעם,

so the explanation is like this: אין דעם פארבונד פון יידן מיט'ן אייבערשטן זענען דא כמה דרגות. In this connection that Yidden have to Hashem, there are many levels. Number one, he's going to bring three דרגות here. Number one: דער פארבונד מיט'ן אייבערשטן דורך דעם וואס דער ייד איז מקיים דעם אייבערשטנ'ס מצוות. First thing is, when you do the Eibershter's mitzvot, you connect yourself to Hashem. און ער טראגט אויף זיך דעם עול מלכות שמים, you carry the yoke of the Eibershter upon yourself, אז ער איז גרייט צו אויספאלגן אלץ וואס דער אייבערשטער הייסט. You carry the yoke of the Eibershter, you're ready to do what Hashem says. This is not קבלת מלכות that we learned in the other שיחה that you just say to the Eibershter, \"I'm yours.\" This is pashut, he calls it ol malchut shamayim, it's a general term, he means kabbalat ol mitzvot. You accept the mitzvot upon yourself, and you do a mitzvah. When you do a mitzvah, you connect to the Eibershter. How do we see it in the word mitzvah? Mitzvah is מלשון צוותא וחיבור, connection, so when you do a mitzvah, you connect yourself to the Eibershter. It's not only mitzvot. It's in all three things. There's Torah, and mitzvot, and tefillah. Mitzvot is connection in the word צוותא וחיבור. Tefillah is connection. Where do we see in the in the ענין of tefillah connection? The taytsh of the word tefillah. What's the טייטש of the word tefillah? Not davenen, but connection. That famous sichah, this is also in חלק the most one of the most famous sichot is in חלק ב׳, בנוגע the three things: תשובה, תפלה, צדקה, that if you translate in other languages, it doesn't have the real translation. So, one of the things is tefillah, and he says tefillah in in other languages is charity. Charity means giving to somebody and I I no, tefillah, I mean, is is is prayer. Prayer means you're asking the Eibershter, and really tefillah means connection. So, tefillah is connection. And the same thing with Torah, when you learn Torah, you connect to the Eibershter. How do you connect to the Eibershter? Because Torah and the Eibershter are one, הוא וחכמתו אחד, and when you have Torah in your mind, you have the Eibershter in you. And not that pshat you have the Eibershter in you, there is no other connection that's so close between two things as the closeness of the person's mind understanding Torah, and Torah is the Eibershter. That's what the Alter Rebbe says in Tanya. When you have two things that you connect, as close as they get, they're still two things. Take these two piece of paper, you connect them mamash close, they're still two piece of paper. And it's connected from one side, on the other side it's not connected. I remember when I once said this, somebody asked me, \"So do it like this. So now it's connected from both sides. Is that So what's wrong with this?\" Because the Alter Rebbe in Tanya says, you can't have it from both sides, but here it's מושכל ומשכיל. But here you have it from both sides. Well, obviously it's a joke, cuz not the same thing that is connected on this side is connected on this side, so this part is connected only and this side is connected only on this side. But when you learn Torah, your mind becomes in and out. When you learn Torah, we say like this: you have Torah in your mind, so the Torah surrounds the mind surrounds the Torah, you have Torah in your brain, and your brain ליגט in the Torah, so you have it from both sides. So let me ask you the שאלה: why is this davka by Torah? Isn't this by every chochmah? Who has an answer? Every chochmah is like this, when you understand something You know what that really means in Tanya, even though it doesn't say these words, I'll explain what it means in Tanya. When you understand something, this is not going to answer the question, I just said I want to say, when you want to understand when you understand something, at that moment, the sevara that you have in your brain Your brain becomes the sevara. The brain is this at this moment the brain contains the sevara. Contains it, so it becomes united. But that's not davka by Torah. If a person understands science, lehavdil, also should become one. Why do we say it's only by Torah? What's the maalah of Torah? That's the vort. It's not davka by Torah. The difference is Torah is the Oibershter. Other things and if a person understands in his mind how to make a car, so his mind becomes one with the sechel of how to make a car. It doesn't become one with the car! He doesn't have a car in his head. Mah she'ein kein by Torah, if your mind becomes one with Torah, and Torah is the Oibershter, so now you become one with the Oibershter. That's the maalah, which you don't have in anything else. Anything else, it's not with the thing, it's with the sechel, and here the sechel and the thing, which is the Oibershter, is one. I don't think that this is the biur that the Rebbe said. The Rebbe once asked the she'eilah, and I don't remember what, but I think it's not this biur, it's a different biur. And if somebody could look it up and come back to me, come back tomorrow and say what is the other biur. Or maybe I'm mistaken, maybe this is the same biur, but it's I'll give you a hint where it is: it's not in Likkutei Sichos, it's not a מוגה'דיקע שיחה. It's a sicha, I don't remember which year, so you'll have to look it up, but it's a sicha I know from Chanukah. It's a בלתי מוגה, and it's a sicha from Chanukah. So somebody is going to look it up and find the biur, and I think it's a different biur. The kashya is there, I think it's a different biur. Maybe I'm mistaking. But who's going to be the one? Don't everyone raise your hand together, because we need to... You're pointing at somebody? It says in the Gemara: כל המתפלל בעד חבירו, הוא נענה תחילה. Okay, so you'd like to do it? Okay. So we have a volunteer. So we have a volunteer for tomorrow. You want a shutaf? Okay. So let's get back here. So, סיי תורה is connection to the אויבערשטער, סיי מצות connection the אויבערשטער, סיי תפלה connect, but it's all included in one category, the category of doing what the Oibershter wants. So he says there are three level three types of things in connection of Yidden to the Oibershter. Number one is the connection that the Yid does has to the Oibershter by doing what the Oibershter wants. The second thing, דער אינעווייניגסטער פארבונד פון א איד מיט'ן אויבערשטן וואס איז העכער און טיפער פון דעם פארבונד דורך קיום המצות און קבלת עול מלכות שמים. Then there's another connection that's deeper than just connection through מצות. און אט דער פנימיות'דיקער פארבונד דריקט זיך אויס אין דעם וואס אויך דאן ווען ער האט עובר געווען אויף דעם אויבערשטנ'ס ציווי און פון זיך אראפגענומען דעם אויבערשטנ'ס עול, עגבערט עס אים און פאדריסט אים און ער טוט תשובה אויף דעם. There's a second level which is higher than the connection through מצות. In which way do you see that connection? That when a Yid did an aveirah and ruined his connection to the Oibershter, it bothers him and he does teshuvah. The לשון here is egbert im. You know what egbert means? How do you say in English egbert? I don't know, what's that... How do you say egbert? Well, huh? Torments? Could be, close, it's not exactly it. Yeah, torments him, it doesn't doesn't give him any menuchah. It bothers him and he does teshuvah. Now, obviously, this feeling is a closer connection, a stronger connection, a deeper connection than מצות, because this is a guy did an aveirah. Obviously, the level of מצות he cut the connection, because he did an aveirah, he doesn't care. So why does it bother him? And that's true, a lot of people do aveirot and it bothers them. In Tanya, it brings even a rasha, what's the לשון in Tanya, a מאמר חז\"ל, רשעים מלאים... No, that's פושעי ישראל מלאים מצות כרמון, no. רשעים מלאין חרטה, חרטות. Even the resha'im regret. From time to time They feel bad, they did something, you know, you feel bad. The reason they're called a rasha, cause some the resha'im, they feel bad, they do it again anyway. But why does he feel bad? Certainly if a guy does teshuvah, why does he feel bad why he did an aveirah? If he did an aveirah, he doesn't care. I once went to a doctor here, in the first year I was here, for say, a second year I was, a stomach doctor. So, he says to me, I think his name was Dr. Zuckerman, if I... Years ago, so he says to me, \"I I don't know why so many Lubavitcher have have nervous stomachs.\" He says, \"Such a conscience has a nervous stomach.\" I told him, \"I know why. A Lubavitcher was brought up and trained never to feel good about yourself. Never feel good. The Rebbe trained us whatever you do, as good as you are, you always feel you're not really doing the Rebbe's ratzon, you know, the Rebbe wants me to do more, the Rebbe, always always like that. That's, so you're always nervous.\" It was, so לכאורה the she'eilah is, if you're nervous, do it. Good. Do it, it comes למעשה בפועל, you that connection is that. But there's a deeper connection that you feel always that you want more. That's the second level. ומצד דעם, טאקע, וואס תשובה קומט פון אט דעם פארבונד, וואס איז טיפער בנפש ווי די התקשרות דורך קיום המצוות. And for this reason, that teshuvah, that the fact that you do teshuvah comes from a deeper connection to the אויבערשטער than the connection through מצוות, האט תשובה בכח צו צוברעכן, אראפצונעמען די פגמים בנפש, so teshuvah has the power of breaking and taking away the פגם, וואס האבן זיך געשאפן דורך עבירות, the פגמים, the blemishes that came through עבירות, און האבן אפגעשוואכט זייער גילוידיקן פאר... זיין גילוידיקן פארבונד, which weakened, when he did an aveirah, it weakened the normal connection to the אויבערשטער, that's called the גילוידיקע connection, the revealed connection. אבער פון דעסטוועגן איז אויך דער... So, this this is high a madregah. So, therefore, the connection, the simple connection is cut, has a blemish, and then there is the higher connection that's there that makes you feel bad why he did aveirot. אבער פון דעסטוועגן איז אויך דער פנימיותדיקער פארבונד א באגרענעצטער. But even this is still limited. וואס קען זיך אויסמעקן, אויסמעסטן אין דער תנועה פון תשובה. It's still something that's measured. You could do something about it. There's something that you could do to bring out this connection. What is it that you could do? Teshuvah. You do teshuvah, so that connection is brought out that you higher than mitzvot. That fits to what we said before, that teshuvah is higher than mitzvot. Then you have the third thing, which is the עצמותדיקע התקשרות פון עצם הנשמה מיט עצמותו יתברך, the essential connection from the עצם of the אויבערשטער to the עצם of of יידן, אט דער פארבונד האט ניט אויף זיך קיינע מדידות והגבלות. This has no limitations, און איז העכער פון צו קענען זיך אויסדריקן אין וועלכע ס'איז תנועה. This cannot express itself in any form of something of doing. There's nothing to express it. The second way you do express, through teshuvah, but this you can't express. אפילו ניט אין דער תנועה פון תשובה, not even in teshuvah, through teshuvah. און די התקשרות קען ניט ווערן אפגעטאן דורך פעולת עבירות. This התקשרות, to reveal this deep connection, you can't bring it out. There's nothing you could do to make it happen. Cause whatever you do is a specific thing. You only do limited thing. And here we're talk talking about a connection that's not limited and it's essential. So if it's going to come through your actions, it's limited to your actions, and this is something that's not limited. ווייל אלע פעולות פון מענטשן, ווי הויך זיי זאלן זיין, האבן זיי אלץ עפעס א מדידה. Whatever you do, the greatest thing you do is a specific thing. Specific thing means limited. So, where does this come from? נאר דאס איז פאראן ביי יעדער יידן בטבע. This is what every Jew naturally has מצד, side עצם הנשמה, cause of the עצם הנשמה, וואס איז א חלק אלוקה ממעל ממש, which is a chelek of Hashem from above, ממש. Where does the chelek the word חלק אלוקה ממעל ממש come from? In Tanya obviously, the second perek of Tanya. Where does the lashon, the Alter Rebbe, get his lashon? So the words חלק אלוקה ממעל, a lashon in a pasuk, in Iyov. The word ממש is added by the Shefa Tal in the mekubalim, I mentioned that before. So a Yid, his neshama is a חלק אלוקה ממעל ממש, and the diyuk here is it says חלק אלוקה, doesn't say Elokus. Elokus is gilui. Eloka is etzem, the Oibershter Himself. און אויך איצט בגוף איז זי חבוקה ודבוקה בך. While the neshama is in the body, still connected to the Oibershter essentially, like the lashon we say in הושענות, יחידה ליחדך, it's yechida for your yichud, for your unity. It's connected, the essence of a Yid, the yechida shebanefesh, the essence of a Yid is connected to the essence of the Oibershter. So, יחידה יחדך is the essence of דער אויבערשטער, יחידה is our essence, because we have in a neshama five deragot: נפש, רוח, נשמה, חיה, יחידה. Yechida is the etzem of a neshama. Truth is, in Chassidus it says that there is a higher darga than yechida in the neshama. Why, where is the re'aya that there is a higher draga? Anyone could tell me? The lashon hamidrash is חמשה שמות נקראו לה. She, it, the neshama, it has five names: nefesh, ruach, neshama, chaya, yechida. Who's the לה? Who's the it? It has five names. So there is a draga which is even higher than yechida, because yechida is one of the five names that it has. So there is a it. So that's probably when it says that it's מאיר יחידה שבנפש, it includes this also, I guess. But bichlal we say that yechida is the etzem hanefesh, and that draga is higher than teshuva and higher than mitzvot. Mitzvot is the lowest connection, from action. Teshuva is higher than mitzvot, and this is even higher. So now we'll see back how this answers the kapara, but dervayl we see the connection to Yom Kippur, that Yom Kippur you have the עצם, עיצומו של יום. Now this she'eila was answered already by the way. The she'eila the רבי asked, mile teshuva could wipe off aveirot, you do something, you have regret the aveira, you're wiping off. But how could עיצומו של יום, just the day came and your your pegam goes off? Now we know how. Because this, this connection is revealed not through your actions. What wipes off the real way of a wiping off? When it's nitgaleh the etzem connection, and that's nitgaleh not through avoda, that just the etzem of the day.