Continue where we're holding. We have to hear some ביאור. There was a question, no, a question that came up yesterday and we're going to hear an answer. No, yeah, let's hear. So, we had a question that that you connect your sechel to to something, attach, connect your sechel to Torah, and it's and and connect your sechel to not connect your sechel, by, let's say, physics. So, what's the difference? It's it's there's a maalah by by Torah. What's the difference if you connect yourself yourself to a car and so, what's the difference by Torah, they're the same two things, they're the same that you're connecting, there's the person, there's a person's sechel, and the person connects it to, so what's the difference here? So, in a sichah on the fifth night of Chanukah, the Rebbe gave out Chanukah gelt in Toras Menachem, page 315, to try to answer. Which volume? כ\"ח. Okay. Volume כ\"ח. Which year is it? תשמ\"ז. Okay. And and so, the answer is that by Torah, the difference is that that in general when you're when you learn general like math, whatever it is, it's not a true emes and unity. The only place you can find true emes and unity is by Torah. Okay. Very good. That's the vort. Which is a different vort, a little bit, than what I said yesterday. Yesterday, I said a vort, the answer is by Torah, you're connected not only to the sechel of Torah, but to the Eibershter Himself, while by other חכמות, you're connected only to the chochmah. And the Rebbe brings that vort there, too. But this is another vort: by other חכמות, since it's not kedushah, there's no real achdut, so you can't be united with it, because there's no real union there. שאינו כן in Torah, like he said, which is real achdut, there you could have the real unity. Fine. Okay. Good. That's a good beginning. We'll go on then another time. You'll have your turn again. So, we're holding here at the end, the bottom of page 1151. The Rebbe explained that there are three types of hiskashrut that Yidden have to the Eibershter. Number one is through mitzvot. That means that when you do a mitzvah, you're doing the Eibershter's will, you connect yourself to the Eibershter. The second thing is that even when you did not do the right thing by mitzvot, it still bothers you, and that comes from a deeper madregah, because if it would be only from the madregah of mitzvot, since you were עובר, so why would that bother you? You didn't care to be עובר, why all of a sudden do you care to be bothered? Because there's something deeper there that doesn't allow you to be calm and be at peace, because you did an aveirah. Then there's the third thing, the עצמות'דיקע התקשרות between Yid and the אייבערשטער. And that doesn't come from anything, doesn't come from avodah. Mitzvot, the connection comes through avodah. What you do, you do a mitzvah. The second one comes through avodah, you do teshuvah. The third thing, you cannot do it, it's something that's there be'etzem. So, we're holding at the last end of the page. The Rebbe says like this: וויבאלד אז די התקשרות איז העכער פון אלע מדות ושיעורים, and since this התקשרות that Yidden have to the אייבערשטער from the עצם of a Yid to the עצם of the אייבערשטער, איז פונקט ווי זי קען ניט געשאפן ווערן דורך עבודה, just like you can't bring it, you can't cause it, you can't make it happen through avodah, there's no nothing that you could do that could make that התקשרות, because that התקשרות is higher than anything a person could do, אזוי קען מען זי אויך ניט שוואכער מאכן אדער פוגם זיין אין איר דורך העדר עבודה. So, too, you can't ruin it, and you can't weaken it through not doing עבודה, אדער דורך עבירות. You can't weaken that התקשרות if you do an aveirah, because that's something that's beyond the level of mitzvot and aveirot or anything that a person could do. אין דער מדרגה פון התקשרות This level of התקשרות, דא גרייכן נישט קיינע פגמים מחטאים. No פגם, no blemish, and no aveirah a person does can have an effect on this madregah. Cannot cause any blemish in this madregah. Just to use a simple example that I used the other day: you have a father and a son. And if the the father wants his son to behave. He wants his child to behave, and he wants his child to learn. That's why he sends him to yeshivah, that's why he gives pays tuition, and it costs him an arm and a leg to send his children to school. And he does it, why? Because he wants his child to behave. And if his child behaves, he loves him. He's much closer to him. He knows he does what he wants. So he loves his child, so that causes a התקשרות. If, chas v'shalom, the child doesn't learn, which like I always say doesn't I'm not talking about here, here there's no such thing, but in other places there is such a thing, there are children בעולם that don't learn the way their parents want. So what happens? Parents, if they find out, if the הנהלה sends them a letter and they find out, they get upset. And it causes a little bit a a ריחוק, a a a disconnect disconnect between the parent and the and the child. It does. The father is upset at the child, and the child, you know, as is. And then there is that התקשרות gets a little bit ruined. But then there is a certain hitchashrut of a father and a child and one thing: he's your father, and you're his son. That could never change. How how bad, chas v'shalom, a child could be, it will never change the fact that he is connected to his father because he's his son. And as good as he is, it will never add to that. If a child is good and it adds to the feeling of the father and it adds to the hitchashrut, it adds to the other level, to the level of hitchashrut that's done through your behavior. But this fact that you are a son does not change. It can't change. You can't change that. It's impossible to change. No matter what you do, you're still a son. Same thing with Yidden and the Oibershter: בנים אתם לה' אלוקיכם. What I'm saying really is not true 100% because there's a darga even higher than banim, and that's what it is, but I'm just using it as a superficial, or we could say, elementary example. That we are children to the Oibershter, and that we are no matter what. And you can't make it more. You can't become epes a more child. You could become a better child, yeah, but you can't become more child. That's epes, in the inyan of being a son, to become more? You can't do that. You can't make it less. Same thing with the Oibershter. You can't add, nothing that you could do could make the hitchashrut of Yidden and the Oibershter, this עצם התקשרות, and nothing you could do could ruin that hitchashrut. No aveirah could ruin it. און דערפאר איז עצומו של יום מכפר. That's why the day itself forgives, ווייל יום כיפור ווערט נתגלה ביי יעדער אידן דער עצמות'דיקע פארבונד פון זיין עצם הנשמה מיט דעם אויבערשטן. The she'eilah the Rebbe asked was, mimela teshuvah could erase an aveirah, we understand how. You did something about it, so you erased it. How could we say עצומו של יום, the day itself is mechaper? The day itself forgives. How how could that happen? What what if you didn't do anything? This is something, the Rebbe says, this connection is something that you don't do. You can't do, and nothing will nothing will ruin it if you do, and nothing will change and become better if you do. The day itself. And since on Yom Kippur this hitchashrut becomes b'giluy, because not always is it b'giluy. Even between a father and a son. Not always this this hitchashrut that a this person is his son, mimela there's connection no matter what, not always is it b'giluy. Sometimes you can have a father is angry at his son. He didn't behave and he's stuck angry at him, and at that moment there seems like to be a disconnect. But b'etzem, the hitchashrut is there. B'giluy, takeh it's not there. When b'giluy, it comes out b'giluy, when something, when a certain time happens and this comes out b'giluy, then no matter how the child behaved, that hitchashrut is there. It's there, like I said before, anyway. Whether you behave or disbehave, it's there. But not always is it felt. Yom Kippur it's felt. ובשעת עס ווערט נתגלה די מדרגה, when this level becomes revealed, פאלן ממילא אפ אלע פגמים. All the pegamim, all the blemishes fall off. The kashya was, how could this take away the blemishes? It doesn't take it away. Teshuvah takes away a blemish. This doesn't take away a blemish. When that's נתגלה, you reach a point where there is no blemish to begin with. When when we talk about the התקשרות of a son to a father, and we said if you misbehave there's a blemish, there's you know, there's something there, at that same point, at that same time, at the level of the fact that he is his father and he's his son, that blemish means nothing. There's no blemish. There's nothing A blemish means it's weakened, it's dirty, it's not so strong. There's no such thing. That that התקשרות is as strong as always, it's just not בגילוי. When that comes בגילוי, when the father all of a sudden gets aroused with that עצמות'דיקע התקשרות that's there anyway, but he starts feeling it, He couldn't care what the child did, because in that level, it makes no difference. It doesn't count. And therefore, עיצומו של יום, that day when it's נתגלה, it makes no difference.

די פלוגתא פון רבי ורבנן איז נאר, what's the argument between Rebbe and the רבנן? We said before, they both agree עיצומו של יום מכפר, that the day itself forgives. The argument is, צי עס פאדערט זיך תשובה בכדי עס זאל נתגלה ווערן די מדרגה. In order this מדרגה to come out on Yom Kippur, the machloket is, how does it come out? How is it נתגלה? Just like when you say a father and a son, that no matter what you did, there's a certain time when the father gets awakened to this התקשרות, how do you awaken that התקשרות? So, sometimes you awaken it by a certain thing that you do. When you turn to the... A son who misbehaved turns around to his father and he said... And his father's angry at him. And at that moment, the התקשרות עצמי is not felt. Father doesn't feel it, and the son doesn't feel it. Father is angry, and he doesn't talk to him, and he's, \"You won't be able to drive the car for the next three weeks because you misbehaved,\" all kinds of thing. And the father... How do you get this awakened? So, sometimes you could awaken it by turning to your father and telling him, \"You know, I'm sorry. I won't do it again. I'm going to start learning, I'm not going to waste your money. I'm going to go to yeshivah after Tishrei, and I'm not going to waste your money anymore. I'm not going to... I'm using בלשון נקיה 'waste your money.' I'm not going to steal your money, because if you don't learn, you're stealing your father's money.\" The Rabbi Rashab writes in Kuntres Etz Hachaim, in those days when there was no tuition, when you came to Tomchei Temimim, you didn't pay tuition. There was no such thing. How did the yeshivah survive? They used to collect money, whatever. So, the Rabbi Rashab writes, if a bachur comes to yeshivah and doesn't learn, he's stealing money from the yeshivah. Pashut stealing. The yeshivah is... costs money. They're spending money on you. Why are they spending? So you should learn. If you're not learning, then you're stealing money. Nowadays, you can't say you steal money from the yeshivah, that your father pays, so you're stealing money from your father. It's also geneivah. You think from a father you're allowed to steal? As a matter of fact, a בן סורר ומורה is somebody who steals money from his father. So, if you come to your father and you say, \"I'm sorry, I'm going to change,\" that itself, sometimes a father says, \"Okay, good.\" So, things smooth out, but lav davka it awakens the עצם. Sometimes, no, when he sees that, the father gets so emotional, and his father-שאפט that's in him gets awakened. Then there are sometimes that you don't even have to do anything. There's certain days or certain things that awakens the day... I don't know which example to give. Maybe on your birthday the father's thinking, \"It's my son's birthday,\" forgets about everything that you did, and it's that day is the התקשרות that's there, the עצמיות'דיקע התקשרות gets נתגלה. Here also, Yom Kippur it gets נתגלה. Rebbe holds it עצמי gets נתגלה through teshuva. Not that teshuva makes that התקשרות, like we said. Teshuva can't make that התקשרות. The התקשרות is not made. First of all, you can't make it, and second of all, you don't have to make it. It's there whether you like it or not. But it's hidden, it's not always בגילוי. You do teshuva, it's מגולה. That's what Rabbi holds. And the Rabbanan... That's what the Rabbanan hold. And Rabbi says you don't even have to teshuva. The day itself, the אויבערשטער set aside a certain day that this day he gets the feeling of the התקשרות עצמית to you, and ממילא makes a איד feel the same way. So ale zenen ober modeh, sei Rabbi sei di Rabbanan agree, az di kaparah fun Yom Kippur vert nisht durkhgeton durkh teshuva, that the kaparah doesn't come, this special kaparah of עיצומו של יום doesn't come through teshuva. נאר עיצומו של יום איז מכפר מצד זיך אליין. The עיצומו של יום happens by itself. When the עיצומו של יום, when the עצם of the אויבערשטער is נתגלה, everything is wiped off. The question is, how do you make it to be נתגלה? So when you do teshuva a whole year, what happens? You also wipe off the aveirot, but you don't get the עצמיות'דיקע התקשרות. It's like, you know, father says, \"Okay, I forgive you,\" but it still doesn't awaken within him the עצם התקשרות. If you do it on יום כיפור תשובה, then the Rabbanan say then it'll awaken that עיצומו של יום. And Rabbi says on Yom Kippur you don't even have to do that. In yene madreigot vu di chatoim hobn derlangt un pogem geven, those levels that the aveirah had an effect, it had it made a pegam, darf men dort darf men oiftun a kaparah. There you have to bring about a kaparah. In other words, there's an aveirah, there's a problem, you got to get rid of the problem. Un dos kumt durkh teshuva. Who takes away, who wipes out the aveirah? Teshuvah. וואס שאפט דער מענטש? און דורך דעם איז ער למעלה, א טיפערע פארבונדן זיך מיטן אויבערשטן. If you do teshuvah, you connect yourself deeper to the אויבערשטער. The אויבערשטער is closer to who you are, not the עצם. Teshuvah is still connected to mitzvot. But like I said, this the level of a father when after a person child apologizes, the father says, \"Okay, now he's back to normal with him.\" Because out forgive you. I'll try to forget what you did, because,\" same thing here. וואס צוברעכט, נעמט אראפ אלץ וואס שטערט צו די התקשרות. You do teshuvah, it takes away the bad things that broke that connection because it wasn't there. אבער די כפרה פון יום כיפור ווערט דורך דעם וואס עס איז מאיר אזא דרגא וואס עס איז מלכתחילה דארטן גאר קיין עוול. With Yom Kippur, it's not that you take away the aveirot, you take away the blemish. There is no blemish to begin with because when it starts shining the level of the אייבערשטער's עצם connection to us, like the father gets that aroused to that feeling, \"ס'איז דאך מיינער א קינד. It's my son no matter what.\" And the emes is, a father loves his child no matter what, not always you feel it. But that that that feeling, that thing is always there. A father or a mother, maybe by a mother it's even felt more. So that is something that happens on Yom Kippur. ואידעם קומט אויס, now it comes out, אז דער אנהייב פון די עשרת ימי תשובה, the beginning of עשרת ימי תשובה which is ראש השנה, און דער סיום וחתימה פון עשרת ימי תשובה and the end of עשרת ימי תשובה which is יום כיפור, גלייכן זיך אויס, they're both the same. With what? דער מציאות וואס אין ביידן איז פארהאן זייער אן ענין העצמי. Both of them have something essential. Basically like we said in the sichah of Rosh Hashanah, there are three things on Rosh Hashanah. There is mitzvah, the mitzvah of Rosh Hashanah, you have to blow shofar. Then you have teshuvah of Rosh Hashanah, which is a higher דרגא. Then you have תמליכוני עליכם the עצם. Now we're saying the same thing on Yom Kippur. Rosh Hashanah has the ענין העצמי, וואס איז העכער פון בחינה זו תשובה, וואס איז זיי. Rosh Hashanah has and Yom Kippur has an connection an essential thing there that's higher than teshuvah. די התקשרות פון עצם הנשמה מיט'ן אייבערשטן, the התקשרות of עצם הנשמה to the אייבערשטער. I told you in the beginning of the sicha, the previous sicha, this previous sicha and this sicha are such fundamental sichot in the inyan of Rosh Hashanah and Yom Kippur, that actually in many Likkutei Sichos, many sefarim later Likkutei Sichos, there are so many sichot around the same inyan. This, these two sichot is the foundation. This is the yesod when the Rebbe said it, and now a lot of sichot repeat the same vort, with extra biurim and everything, but this is where you have the foundation. And this gives a complete different insight in what Rosh Hashanah and Yom Kippur is than when you think otherwise. And it's not like the Rebbe's a chidush here. It's all written in Chassidus, but the way the Rebbe brings something out so clear, in such clarity and in such, you know, makes it that it's so understood to people in our level, that Chassidus, you know, it's all kinds of madregot. Here, it makes it very clear. That's something that could talk to everyone.

I told you the story of with the guy who I met on the, I think I told you, I met him in the plane, on the going to Eretz Yisrael once, two years ago. For ג' Tammuz, I went to Eretz Yisrael. They went They made a big gathering in Binyanei HaUma in Yerushalayim for They gave out a special edition of Likkutei Sichos, whatever, for the תלמידי הישיבה. So, I went down there to speak, to be the guest speaker for this. On the way You know, speaking, you got to think what to say. On the way in the plane, I met this guy. He's a Gerer yungerman. The guy was wasn't wearing a shtreimel, but you know, long payot, a Gerer guy. I start talking to him. He's a Gerer, so a chasid without a questions. So, he just tells me, just by the way, you should know that the last few years before the Rebbe had the stroke, the last few years, I used to come every day to 770, every day, just to look at the Rebbe. Came to Mincha, Shacharit. He says, \"I never wrote to him, never spoke to him, never got a dollar from him, I don't think he ever got a dollar, never went, I didn't become a Lubavitcher chasid, but I went every day to 770 just to look at the Rebbe.\" So, I asked him, \"Why? What was?\" Because I have to tell you the truth. As few years ago, a few years before, so, he says, \"You know, I got married. I'm a yungerman, and certain sfeikot came to my mind, a chasidishe guy, a gerer chasid, but you know, sfeikos in emunah and in Yiddishkeit, and like all kinds of things. And I was in a bad shape. I mean, he still kept everything, but he says there's another long while he would have dropped it. I mean, that's how it was. So, but still he was frum that time. He sitting in shul one night, he said, between Mincha, Maariv, you know, waiting for Maariv, and there were sefarim all over the table, so people you know, so, he said, \"There was a sefer on the table. I just picked it up, just opened it up. Happened to be a Likkutei Sichos. I opened it up. I started reading just the page I opened. And the Rebbe in the sichah, it says, was dealing with a question a mamash a question that I had that really bothered me. And he says he explained it so clear, so good, that that explained it to me, and made it clear in my mind. And from then on, I started looking more.\" And he says, \"I never saw a sefer like this. I never saw Different sefarim volumes, never saw a sefer like Likkutei Sichos where the Rebbe is masbir inyanim in emunah, inyanim in hashkafah, and in such such clarity. Everything is clear.\" And he says that gave me such a feeling that every day I used to come to 770, just to look at the Rebbe. \"I didn't become a Lubavitcher chasid, I'm not a Lubavitcher chasid.\" It was clear, a hundred times he repeated it. \"Not a Lubavitcher chasid, and I But I'm telling you this is So, I told him, \"Baruch Hashem, now I have what to say by the speech.\" was a speech about Likkutei Sichos that I was supposed to give. So I said, so I takeh told that story. Sounds a little funny because I laugh at these people who ever when they get up on a speech and they say, punkt yesterday I met this guy by the garage or by the gas station and then punkt he asked him these bobe maises, know the people these that these these guys who speak these bobe maises that they make up, you know, punkt yesterday that I just happened to meet this guy, you know. So, it sounded the same way, but it was true, it was true. But he said, this is what Likkutei Sichos is. So when I told the story someone came over to me, he said he heard from a Satmar guy who had a big taina against Likkutei Sichos. So I said, \"What was his taina?\" And the guy, nebech, stupid man, meant this serious, that he says, \"The Rebbe is masbir everything so clear, that's the problem. In Torah, you have to leave things for your imagination, things that should...\" But it's so good, so clear, no good. Anyway, so I'm saying here this inyan of Rosh Hashanah, Yom Kippur, the Rebbe is masbir it. It's Chassidus is, but the Rebbe is masbir it so Okay, we gotta finish the sichah.

או פונקט אין ראש השנה, איז אויסער דער ענין דער עצמי פֿון ראש השנה, המליכוני, התקשרות אין עצם הנשמה, just like Rosh Hashanah, besides that המליכוני the עצם התקשרות, is in it אויך פֿאַראַן דער ענין התשובה. We said Rosh Hashanah is teshuvah, but the ריב״ך get ראש השנה אַריין אין חשבון פֿון עשרת ימי תשובה, that's why Rosh Hashanah is one of the ten days of teshuvah. And then you also have in Rosh Hashanah the ענין המצוה. There's a mitzvah: shofar. אַזוי זענען אויך אין יום כיפור פֿאַראַן די דריי ענינים, all the three inyanim. In Yom Kippur, you also have three inyanim. The עצם הנשמה you have in Yom Kippur, as we said, עיצומו של יום מכפר, the day itself is מכפר. Teshuvah פֿון Yom Kippur, was far as יום כיפור פֿון עשרת ימי תשובה, you have to do teshuvah on Yom Kippur, it's the second thing. און מצוה די יום כיפור. Yom Kippur has a mitzvah also. What's the mitzvah? מצוה העינויים, fasting and all the the things that you gotta do on Yom Kippur. און אייך דער מצוות התשובה ווידוי. You have teshuvah as a mitzvah. Besides teshuvah, the concept of teshuvah, teshuvah is a mitzvah and vidui. So here we see the the similarity between Rosh Hashanah and Yom Kippur, and this is the beginning, this is the end, and it's all the same, the same line, and in the middle you have עשרת ימי תשובה. און נאָך נאָך אַ זאַך גלייַכן זיך אויס יום כיפור און ראש השנה, in another way, the Rebbe says Yom Kippur is similar to Rosh Hashanah. פונקט ווי ראש השנה קומט צום אויסדרוק דורך די מצוה פֿון ראש השנה, וואָס מ׳טוט דורך שופר אויך בחינת התשובה און בחינת המליכוני. We said before, in the sichah of Rosh Hashanah, we have the three things. The the other all three things happen through shofar, right? The shofar, the מצוה דורך שופר, that makes brings about, besides being the mitzvah, it brings about teshuvah, like the Rambam says, \"The remez of shofar is teshuvah.\" And that's how you fulfill, how you do the המליכוני עליכם, you make the אויבערשטער as a מלך. כאָטש עס איז אַפֿילו העכער פֿון דער מצוה, even though the two things, the עצם connection to the אויבערשטער and teshuvah are higher than mitzvah, nevertheless, what makes those things happen? The mitzvah. אַזוי איז אין יום כיפור. So too Yom Kippur, the גילוי פֿון עצם הנשמה דורך עיצומו של יום דריקט זיך אויס אין די מצוות פֿון יום כיפור. What accomplish or where do you feel the specialty of Yom Kippur, the special of the עצם of the day? In the mitzvah. What's the mitzvah? עינוי, ניט טאָן מלאכה, און מקרא קודש. In Yom Kippur, you have עינוי, you have to fast, you're not allowed to work, and it's a מקרא קודש, it's a Yom Tov. And that brings it about. אַף על פי כן, זאָגט די גמרא, אַז אויך רבי, וואָס ער האַלט אַז עיצומו של יום מכפר, אַפֿילו אָן תשובה, איז ער אָבער מודה אַז די עבֿירות פֿון יום כיפור גופא זענען ניט מכפר. The Rebbe says, we know that even though Rebbe says that the day itself forgives without teshuvah, but that only forgives all other aveirot. If you did an aveirah of Yom Kippur, למשל, you ate on Yom Kippur, then the the day won't forgive. אויב ער האָט ניט געפֿאַסט יום כיפור, he didn't fast, for instance, if there עיצומו של יום is if then the עיצומו של יום is ניט מכפר, on that it doesn't forgive. ווייַל דער עיצומו של יום מאַכט דעם ניט פֿאַסטן פֿאַר אַן עבֿירה, איז ניט שייך אז ער גופא זאָל דאָס זיין מכפר. It makes a lot it makes sense. The Rogatchover used the lashon \"אין קטיגור נעשה סניגור\", which means what makes this eating into an aveirah? Yom Kippur. How could Yom Kippur forgive you for that aveirah if Yom Kippur is the cause of the aveirah? That's the lashon \"אין קטיגור נעשה סניגור\". You can't have the prosecutor become the lawyer, become your your defendant defender. And here's the same thing is going to happen. ענין אַנאַלאָגיש געפֿינט מען דאָך אין דער עבֿודה פֿון כהן גדול יום כיפור.

We find this also in the avodah of the Kohen Gadol. אין דער עבֿודה פֿון כהן גדול יום Yeah, די עיקר עבֿודה פֿון כהן גדול איז אין dem טאָג איז געווען What was the main avodah of Yom Kippur by the Kohen Gadol? Yeah, what was it? Doing what? Bring the ketoret. אַריינגיין אין קדשי הקדשים, going in קדשי הקדשים, וואָס וועגן וואָס וועגן דער כניסה שטייט אין פּסוק when the Kohen Gadol went in, it says in pasuk, \"וכל אדם לא יהיה באהל מועד\", no one was allowed to be there when he went in. זאגט אויף דעם די ירושלמי, it says in ירושלמי, אפילו אותן שכתוב בהן דמות פניהם פני אדם. Who wasn't allowed to be there? No person, but it's not only no person, no malach! Malachim are also called אדם. It says in the מרכבה of Yechezkel: פניהם פני אדם, so they're called אדם. אפילו by די וועלכע עס שטייט דמות פניהם פני אדם, וואס דאס שטייט דאך ביי חיות הקודש, מלאכים עליונים, this goes on the highest מלאכים, איך זיי האבן זיך דא ניט געקענט געפינען אין דעם קדש הקדשים. They also were not there in the קדש הקדשים. Why not? Now who could think based on what the Rebbe said till now, someone tell me, what do you think before going further, what could be the what could be the reason and what could be the connection to before? Why were not even malachim, no one is allowed to be there? Nu, want to hear from somebody. Got this? Because that's not shayach to anybody, yeah, because Yom Kippur is the relationship of the Yidden to the אויבערשטער, it's the עצמיות'דיקע thing, which is only shayach is by אידן. No one else belongs there. No one else, not even מלאכים. See, מלאכים are not אידן. מלאכים are... מלאכים. So the מלאכים also not. דאס הייסט אז די עבודה פון יום כיפור האט מגלה געווען די פאראייניקונג פון אידן. The avodah of Yom Kippur revealed the connection of אידן, וואס דער כהן גדול איז געווען דער שליח פון כל ישראל. So even though the kohen gadol was the only human being who went in, the only איד, but he represented all the אידן. So this represents the connection with the אויבערשטן. Like the lashon is: ישראל ומלכא בלחודוהי, it means the אידן and the King, and the אויבערשטער alone. נאר דער אויבערשטער מיט אידן אליין, the אויבערשטער with אידן alone. Nach more, it goes even further: דער אריינגיין פון כהן גדול אין קדש הקדשים איז דאך געווען אויך אין בית שני. This happened also in the second בית המקדש, וואס דא איז שוין דער ארון דארט ניט געווען, there was no ארון there. איז דאך דערפון פארשטאנדיק אז דאס איז א כניסה אין אזא ארט וואס דא געפינט זיך נאך העכער פון תורה. When they went in the בית ראשון, you could say the connection is because the ארון was there, and the ארון represents the לוחות, the Torah, so it's a connection that אידן had to the אויבערשטער with Torah. The second בית המקדש didn't even have the לוחות! So it's not even connected to Torah. It's higher than תורה, אפילו ווי תורה שטייט אין אותיות חקיקה בלוחות, even higher than the Torah is written on the לוחות, which is carved out. דער חילוק פון תשובה שעל ידי תורה און תשובה שלמעלה מתורה, the difference between the teshuvah that's through Torah or higher than Torah is: א תשובה שעל ידי תורה איז בבחינת גילוי בלבד. Teshuvah that comes through Torah, it's a specific madregah, a specific inyan that you're doing. הגם אז תשובה איז העכער פון תורה, even though teshuvah is higher than תורה, וואו דער עיקר העלפט דאך תשובה אויך אויף די פגמים פון תרי\"ג מצוות התורה, כלילת מצוות תלמוד תורה, תשובה helps even if you didn't learn Torah, so it's higher than תורה, איז עס דאך בבחינת גילוי. But nevertheless, through Torah you get a giluy of it. און תשובה שלמעלה מתורה איז א פאראייניקונג מיט עצמות, העכער פון גילויים. When you go in and to the Kodesh Hakodashim, you do teshuvah that connects the אידן to the Oibershter higher even than the connection to Torah. Because the connection to Torah is limited to something specific, to learning Torah, to the inyan of Torah, and this is higher. אזוי ווי בזמן הבית איז די התקשרות עצמית צווישן נשמות ישראל מיט'ן אויבערשטן געווארן דורך דעם כניסה פון כהן גדול אין קדש הקדשים יום כיפורים, just like in the Beit HaMikdash, how did this connection happen when the Kohen Gadol went into the Kodesh Hakodashim, אזוי דריקט זיך אויס דער ענין איצטער אין די תפלות פון יום כיפור. This is a מעשה בפועל, this is נוגע. Now going to be in Yeshiva Yom Kippur, wherever you are, you have to remember this. Now what is substitute for the Kohen Gadol going into the Kodesh Hakodashim on Yom Kippur is the דאווענען of Yom Kippur. וואס תפלה איז במקום עבודת הקרבנות. Tefillah is in the place of korbanot. So the דאווענען of Yom Kippur represents the same thing as the Kohen Gadol going in the Kodesh Hakodashim. And the Rebbe explains it: יום כיפור איז דער איינציקער טאג פון יאר ווען מען איז מחוייב דאווענען חמש תפלות. It's the only day of the year when you דאווען five tefillot. די פינף תפלות זיינען כנגד די פינף מדרגות פון נשמה. These five tefillot are כנגד, they're parallel to the five levels of the neshamah, which are... If you could only read without נקודות, you could see it further: נפש, רוח, נשמה, חיה, יחידה. די פינפטע תפלה וואס מען איז מתפלל נאר יום כיפור, the fifth one that you daven only Yom Kippur, which is the תפלת נעילה, ווערט אין איר נתגלה בחינת היחידה שבנשמה. At that moment you get the גילוי of the יחידה שבנשמה, ווי זי איז פאראייניקט מיט'ן אויבערשטן, as he's connected to השם, וואס דארטן האבן ניט קיין, נאר קיין זאך, nothing has place there, אויסער דער אויבערשטער מיט אידן, except the אויבערשטער and אידן. דאס, so by Ne'ilah it gets נתגלה. So in other words according to this it comes out, everyday of the week, how many levels of the נשמה are בגילוי? You daven three times, so it's נפש, רוח, נשמה. Shabbos, Yom Tov, and then Rosh Chodesh, you daven four תפלות, that's also חיה, which is a higher מדרגה, it's מקיף. And Yom Kippur is נתגלה יחידה שבנפש. At what tefillah mainly? It's באמת the whole day, because it's a day that has five תפלות, so the whole day, but בעיקר in תפילת נעילה. Why is it called Ne'ilah? Why is the tefillah called Ne'ilah? הא? No, Ne'ilah doesn't have an ע. הא? Pashut pshat we say, because that's very close to the end of the day, during the day of Yom Kippur the gates in שמים are open, and now getting בעת נעילת שער. דער רבי has another טייטש in Ne'ilah, it's a מעמיקדיקע טייטש. Ne'ilah means to close, to lock. Let's learn the next two lines: און דאס איז דער טייטש פון נעילה, this is the meaning of neilah. מען פארשליסט אלע טויערן, you lock all doors. און מען לאזט אהין קיינעם ניט אריין, you don't let anybody in. דארטן געפינט זיך בלויז אידן מיט עצמותו יתברך, only Yidden and the אויבערשטער. All doors are locked. The king and the Yidden and the אויבערשטער, that's this locked not from us. Normally we טייטש נעילה the doors are going to be locked, we won't be able to get in, so כאפ אריין the last minute get in. No, we're there. And the אויבערשטער locks the door, and that's it, nobody could get in. When does he do it? The time of neilah. So that's why neilah is a time when all Yidden get neser't. The Mitteler Rebbe writes that afilu a קל שבקלים, the lowest of the lowest gets neser't at the time of neilah. They even tell a story there was once this person who wanted to describe to some people how he felt, he was a soldier, he was a regular soldier. What's a regular soldier called a What's the word for just plain A what? A private, yeah. He was a regular soldier. He was once summoned to go see the czar. I don't know what the story was, for some reason he had to go. So he's trying to describe how he felt when he knew he's going to see the מלך, the king himself. And he's describing to the people how he went and how he got there. And then he says, \"Finally, when I got to the king, I can't describe how I felt, how shook up I was, and how nervous I was, and I was oys mentsh.\" And he's looking for words to describe it, and he can't describe it, cuz something you can't describe. Then he says, \"Oh, I know how to describe it, tell you how, like a Yid feels by neilah.\" So if I want to describe the greatest feeling could possi- \"Oh, like a Yid feels during neilah.\" That's how it's supposed to be. און הגם אז בעיקר ווערט די בחינה אנטפלעקט אין תפילת נעילה, like I said before, even though when is it בגילוי at the time you daven neilah, אבער בכללות, generally, די בחינה פאראן אין דעם גאנצן טאג פון יום כיפור, generally it's the whole day of Yom Kippur, ווי דער לשון איז, like the לשון is, יום שנתחייב בחמש תפילות, it's a day that you have to daven five תפילות. So even the beginning of the day, the whole day is a day of five, which means אז דער טאג אלס גאנצע, the whole day is מחוייב in five תפילות, has five תפילות. דאס מיינט, that means אז הגם יעדער זמן איז מחוייב אין זיינע תפילות, even though every means like it's every moment, at night you daven מעריב, in the morning you daven שחרית, etc., ביי נאכט מעריב און אין דער פרי שחרית, פון דעסטוועגן איז עס א יום שנתחייב בחמש תפילות, the day is חייב five תפילות, וואס בכללות איז עס א יום ווען ס'איז מאיר בחינת חומש, בחינת יחידה, because it's a day that the whole day shines the level of יחידה. But mainly, shines by Ne'ilah. So you have to know when you daven Ne'ilah just think of this sichah, and then you'll be like this guy. Then you'll really start feeling nervous, hopefully.