cannot do one without the other. And the Gemara says מאי טעמא, what is the reason? אמר רבה, so Rabbah says, because אמר הקדוש ברוך הוא, השם says, אמרו לפני בראש השנה מלכיות, זכרונות, ושופרות. Say to me on Rosh Hashanah pesukim of malchuyot, pesukim of zichronot, and pesukim of shofarot. Malchuyot, why should you say the pesukim of malchuyot? כדי שתמליכוני עליכם, in order that you should make me a king over you. Zichronot, why should you speak about pesukim of zichronot? כדי שיבא לפני זכרוניכם, in order that your zikaron, your remembrance, should come in front of me letovah, for the good. ובמה, and all this is done through what? Through shofar. And in this Gemara, when the Gemara says that the tekiot and the berachot of Rosh Hashanah are me'akev, which means you can't do with one without the other, there's a machloket between Rashi and Tosafot. Rashi learns that the tekiot and the berachot refer to the blowing of the shofar, and the berachot, the pesukim of malchuyot, zichronot, veshofarot, that if you could do one without the other, you are not yotzei. Which means if a person is able to blow the shofar, but he can't say malchuyot, zichronot, veshofarot, then there is no use in his blowing the shofar. And the same is the opposite: if a person can't blow shofar, but he's able to say malchuyot, zichronot, veshofarot, there is no use in his malchuyot, zichronot, veshofarot if he doesn't blow shofar. Because the pesukim, malchuyot, zichronot, veshofarot, and the tekiot itself and the blowing of the shofar itself are connected, that you cannot do one without the other. But

Tosafot learns that that's not what it means. Tosafot learns that it means that the tekiot themselves are me'akev one another. That means that if a person could only blow part of the tekiot, but can't blow them all, he only could blow tekiot, but can't blow shevarim or teruah, or the opposite, then he is not yotzei at all, there is no use in blowing tekiot if you don't blow shevarim, or shevarim without tekiot, etc. And the same thing is concerning the berachot, that if a person could only say the pesukim of מלכיות, but he doesn't know how to say the pesukim of זכרונות or שופרות, or he knows זכרונות and not מלכיות, so then there is no use in saying the berachot. Which means that the tekiot among themselves are me'akev each other, the berachot among themselves are me'akev each other, but the berachot, which means the פסוקים, מלכיות, זכרונות, ושופרות, are not me'akev the blowing of the shofar, and the blowing of the shofar is not me'akev the pesukim of מלכיות, זכרונות, ושופרות. But according to Rashi, as we said before, Rashi holds that they're all connected, that saying מלכיות, זכרונות, ושופרות and the blowing of the shofar are all connected. And this is not only the shita of Rashi, this is also the shita of the Raavad. The other shita, which is the shita of Tosafot, is also the shita of the Rosh and the Ran and of the Rambam. But the שיטה of Rashi is also the שיטה of the Raavad. Now Lichorah, to

explain the reason behind the שיטה of Rashi, why does Rashi learn that the מלכיות, זכרונות, ושופרות are so closely connected to the עצם of blowing shofar? Lichorah, why shouldn't they be two separate things? So in halachah, there are different reasons, that Rashi has ראיות from the Gemara, etc., etc. But what we're going to explain now is not according to halachah, but we're trying to explain the reason for Rashi in the form of דרוש. In the דרך הדרוש, what would be the reason why Rashi learns that the blowing of the shofar and the מלכיות, זכרונות, ושופרות are very closely connected? To explain this, we have to first mention what the Ritva says on that Gemara. As we said, the Gemara says that Hashem says, \"Say for me מלכיות, זכרונות, ושופרות: מלכיות, in order that I should become king on you; זכרונות, in order that I should remember you for the good; and through what is this done? Through שופר, ובמה בשופר.\" So the Ritva says that the words ובמה בשופר, that how is this done through the shofar, this refers to both: this refers to מלכיות, which is for כדי שתמליכוני עליכם, השם should become king on us, and also for זכרונות. And he explains it like this: because במה ראוי להמליכו ולהזכיר זכרוניכם לפני? In which way is it fit to make your king, and in which way does it fit that his remembrance of the Yidden should come to him, is בשופר, through shofar. שכן כתיב, because it says, ויתקעו העם בשופרות, that the nation blew שופרות, וימליכו את שאול עליהם למלך, and they made שאול as a king upon them. The truth is, that the mefarshim ask as where is this pasuk? There is a similar pasuk in מלכים א, קפיטל א פסוק ל״א concerning Shlomo, and other pesukim, but the pasuk the way the Ritva quotes it, we don't find. But whatever it is, this is what the Ritva says. And the Ritva says מלכותא דארעא כעין מלכותא דרקיעא, the malchus of this world is similar to the malchus of Hashem, as the Gemara says in Berachos דף נ״ח עמוד א. Mimela, just like in the malchus of this world, concerning a מלך בשר ודם, a physical person, the way you make him into a king is by blowing shofar, the same is לגבי Hashem, that through blowing blowing shofar, you make Hashem into king. That's what the Ritva says. Now

when we say that you make Hashem into king through blowing shofar, l'chorah, it doesn't mean that the shofar itself makes the king into a king. It means that בשעת you make the king into a king, at that time you blow shofar. But l'chorah, according to that, why is the lashon in Gemara ובמה? B'shofar. Through what? Through shofar. That through the shofar you make him into king, which l'chorah is not so. You don't make him into king through the shofar. You make him into a king by accepting him as a king. At the time when you accept him as a king, you blow shofar to express the fact that you made him into a king. But the blowing of the shofar itself doesn't make the king into a king, and the same with Hashem. So why does the Gemara use the lashon ובמה? Through what? Through shofar, as if saying that the shofar makes him into a king. And we also have to understand, the Ritva says that the words ובמה בשופר refers to both, to malchuyos and zichronos. Which means that the shofar causes not only malchuyos, but also zichronos. What is zichronos? כדי שיבא לפני זכרוניכם לטובה. That Hashem says that your remembrance for the good should come to me. And we're saying through what does this happen? Through shofar. How does shofar accomplish that Hashem should remember us for the good? So in essence, what we're asking really here is: How does shofar accomplish the malchus of Hashem? Because it's mashma that not only is it the time of the malchus, but the shofar itself makes Hashem into מלך. And also, how does the shofar make that Hashem should remember us for the good? But the

truth is, this is explained through two meshalim that is brought down concerning the inyan of shofar. One mashal is from the Baal Shem Tov that's brought down in the הוספות to the Keter Shem Tov. The Baal Shem Tov says it's a mashal of a מלך that had a בן יחיד, an only son, who was very learned, and he was very beloved by his father, mamash beloved like the apple of his eye. And the father decided that his son should go to faraway countries to learn other חכמות, and to know how people act. So then the father gave him a lot of שרים ומשרתים, a lot of servants, and a lot of money he should go and see the other countries, see the faraway islands, in order that the son should reach a high מעלה. He will reach a higher מדרגה than while he is together with his father in his house. So he went away. Many years passed from after his father gave him everything. He used up the money for all the expenses, and he used up the money for all his physical desires. And the more ta'avos he had, the more desires he had, he used up more money till he sold everything that he had, and that's how he went from one country to another, and he went faraway from the king, till he came to a place where the king's name was not even known. And then he started feeling very bad when he started realizing how far he went. So later on, he decided that he wants to return to the country of his father. But because it was so far away, and so long since he was in his father's house, he even forgot the language of the country of his father. So finally, he got back to the country of his father. What could he do since he didn't even know the language? So he started with his hands to the people that he is the son of the king, but no one understood what he was talking about. So finally, he got to the חצר המלך, to the palace, and he started being מרמז to them that he is the son of the king. No one cared about him, no one looked at him, till he started screaming בקול גדול, in a loud voice, in order that the king should recognize his voice. And when the king recognized his voice, the king started saying to himself, \"Well, this is the voice of my son, who is צועק מתוך דחקו, who is screaming out of trouble.\" And this awakened within the father, the king, the אהבה, the love he has to his son, and he came down, and he took him in, and he started hugging him and kissing him, till finally he brought him back to the same level as he was before. And he says, the Baal Shem Tov, that the same is concerning the Bnei Yisrael and Hashem. The נשמות of Yisrael, Yidden are called בנים למקום, like children to Hashem. Hashem brought the neshama down into a body, which is similar to the son of the king that went away to a faraway country in order to learn other things, the same is concerning Hashem sending away the neshamot from their place in the palace of the king, which is in שמים, sending him down to this world, in order that through mitzvot uma'asim tovim they will go up to a higher מדרגה. But sometimes, because the person gets involved in the תאוות of the גוף, in the desires of the body, he goes so far away that he comes to a place that he doesn't even remember his father. He even forgets the language of the father, meaning forgetting the language of the רוחניות. But then he decides to return to his father, return to Hashem, so the way that he returns to Hashem, and Hashem recognizes him, is through screaming בקול פשוט. The language he doesn't know, but he just screams out in a simple voice, and Hashem recognizes the voice. And that's the idea of the תקיעה בקול שופר, that the צעקה פנימית, the עומקא דלבא he says, that the depth of the screaming from the depth of the person's heart, that shows that he has חרטה for what he did, and through this צעקה, through the screaming, Hashem gets awakened again to return his love to the Bnei Yisrael, just like the father, after he hears the screaming of the son, this awakens within him He should start loving his son again. That's one משל concerning tekias shofar from the Baal Shem Tov. Then

there is another משל from Rabbi Levi Yitzchak of Berditchev in the Sefer Kedushat Levi, in his דרוש לראש השנה, which starts with the words ובחצוצרות. He says there a משל of a king who got lost in the woods and he didn't know the way back. And he started looking around trying to find the way back, and he saw many people, peasants, simple people, and he started asking them how to get back to the דרך המלך, and he told them that he's the king. No one even heard of the king. No one certainly knew the way to the palace of the king, and no one could help him. But amongst them, there was one smart person, and he takeh recognized the king, and he knew the way to the דרך המלך. So he showed the king the דרך המלך, and he acted to the king with the greatest respect, like it deserves the king, and he showed him and helped him to get back. After the king got back, he remembered this special person, and he called him to this palace, and he appointed him, gave him a special job, till he appointed him to be a special advisor. As years passed, this person did something wrong against the king, and the king was very upset. And he called in the his judges and said, \"Let's judge this person to see what to do with him.\" Now he knew that if he would be judged, he would be judged as a מורד במלכות, as a revolutionist against the king, and אחת דתו להמית, he would get killed. And he wants to awaken within the king the רחמנות. What did he do? He said to the king, \"Before you judge me, I want to ask you for one favor.\" And the king said, \"Good, it's granted.\" What was his favor? He asked that he should get dressed the same way he was dressed at the time when the king got lost in the woods. The king should also get dressed the same way he was dressed then, and that's how they should judge him. So the king said, \"Why not?\" So when he got dressed that way, and the king got dressed that way, and they sat down to judge him, this reminded the king how he helped him at the time when the king had a lot of trouble. And that itself awakened within the king the feeling of רחמנות to him, and he forgave him for his sins. And the same, the Berditchever says, is concerning the Bnei Yisrael. When Hashem wanted to give the Torah, He came to all the nations, and no one wanted to accept the Torah, till finally He came to the Bnei Yisrael, and the Bnei Yisrael accepted it. And not only סתם accepted it, but they said נעשה before נשמע. They said, \"We will do before we even understand,\" and they accepted the Torah b'simcha. Then the Yidden sinned to Hashem. And when they sinned, they deserved to be judged. And when they're judged, they deserved to be punished. So what's the עצה? In order for the king, Hashem, to have rachmanus on us, the עצה is to do something that will remind the king of מתן תורה. And Hashem will remember that just like at that time when no one else wanted to help Me, כביכול, no one wanted to take My Torah, these were the only people that took My Torah. So now I will have rachmanus on them. Just like that person who wanted the king to have rachmanus on him, so he wanted to remind the king of the time when he saved the king, the same here, we want that Hashem should remember the time of מתן תורה. So just like in the משל, what did he do? He got dressed with the same לבושים as he was dressed at the time when the king was in trouble and he helped the king, that awakened within the king the feeling, the remembrance of what happened then, the same is with us. At the time of מתן תורה, it says, what did Hashem do? He blew the shofar, as it says, ויהי קול השופר. So now by us blowing shofar, this reminds Hashem of מתן תורה. So it reminds Hashem of how we accepted the Torah, no one else wanted, so כביכול, as if we helped Him, and when Hashem remembers that, He forgives us for us for our עבירות. That's the משל of Rav Levi Yitzchak Berditchever concerning the ענין of תקיעת שופר. Now we see how both ענינים, the ענין of Hashem accepting His kingdom and also Hashem remembering us לטובה, both come through shofar. Because the first משל, the משל of the Baal Shem Tov, shows how the shofar brings about that Hashem should accept the מלכות, and the משל of Rav Levi Yitzchak Berditchever, that brings out how Hashem remember us לטובה. The משל of the Baal Shem Tov explains how the shofar itself makes Hashem want to be king on us, not like we said before that at the time when we accept Hashem as king, that's when we blow the shofar, but the shofar is not the cause for Hashem accepting His kingdom. But the way we explain now from the משל of the Baal Shem Tov, it is so. What makes the king get his love back to his son? The fact that he heard his son scream. The same is here. What makes Hashem want to become the king on us is the fact that we blow the shofar, which is the צעקה, the screaming בקול פשוט that comes from the depth of our heart that we want to return to Hashem, that itself awakens within Hashem the fact that He wants to be a king. And that's what the Gemara means במה בשופר, that the shofar itself makes Hashem want to be the king on us. And the same is concerning the second ענין, that through the shofar Hashem remembers us for the good, that is like the משל of Rav Levi Yitzchak Berditchever, that the shofar makes Hashem remember the time of מתן תורה when we accepted the Torah when no one else wanted, so that itself brings זכרונות כביכול within Hashem, that makes Hashem remember how we were at that time, וממילא Hashem remembers us for the good. Just like the משל that the king remembers the good act of this person through through him putting on the לבושים, the garments as he was then, the same we through blowing shofar, doing the same thing that was done by מתן תורה, so that makes Hashem remember us for the good because he remembers the way we accepted the Torah. So now we see how the act of shofar accomplishes both. The one act of blowing shofar accomplishes both: accomplishes the fact that Hashem wants to be the king on us, which means he expresses his love to us and wants to become our king, and also shows how through our blowing shofar Hashem remembers us for the good. So it comes out that the עצם blowing shofar is very closely connected to the ענין of מלכיות and to the ענין of זכרונות. And that's the reason, על פי דרוש, for the שיטה of Rashi that he holds that the פסוקים of מלכיות, זכרונות, שופרות are closely connected to the blowing of the shofar, that one without the other can't go, because as we explain now, all of the ענינים are connected together. The blowing of the shofar accomplishes מלכיות, זכרונות. It accomplishes that Hashem should want to be the מלך, and accomplishes that Hashem remembers us for the good. It is

known what the Rambam says in Hilchot Teshuvah פרק ב הלכה ז: אף על פי שהתשובה והצעקה יפה לעולם, even though teshuvah and screaming is always good, בעשרה הימים שבין ראש השנה ויום הכיפורים היא יפה ביותר ומתקבלת מיד. But the ten days between Rosh Hashanah and Yom Kippur, it's much better, and it's accepted much faster. It's accepted right away. And as the פסוק says in ישעיה קפיטל נה פסוק ו, and the Gemara explains it in ראש השנה דף יח עמוד א, that דרשו השם בהמצאו קראהו בהיותו קרוב, we should search Hashem when he is found, call him when he is close, and the Gemara there says that this refers to the עשרה ימים שבין ראש השנה ליום הכיפורים, to the ten days between Rosh Hashanah and Yom Kippur. And therefore the teshuvah a Yid does during these days is a much better teshuvah, and also is accepted right away. And generally, this refers to all the ten days of עשרת ימי תשובה, starting from Rosh Hashanah and ending with Yom Kippur. But

nevertheless, within the עשרה ימים שבין ראש השנה ליום הכיפורים and עשרת ימי תשובה, we find three things. First of all, since all the ten days are called עשרת ימי תשובה, so obviously there is one נקודה משותפת, one common point within all ten days, which means that the עבודת השם a Yid is supposed to do during all ten days is the same, because they are all one unit of עשרת ימי תשובה. That's one idea. But on the other hand, we must say that there is a difference between Rosh Hashanah, Yom Kippur לגבי the other seven days of the עשרת ימי תשובה. Because, as we quoted from the Gemara, the expression in the Gemara is עשרה ימים שבין ראש השנה ליום הכיפורים, ten days between Rosh Hashanah and Yom Kippur. Now, between Rosh Hashanah and Yom Kippur we don't have ten days, we only have seven days. So obviously, there must be these two inyanim. On one hand, we say ten days, which includes Rosh Hashanah and Yom Kippur too, that there is one idea that is common, that is the same in all ten days including Rosh Hashanah and Yom Kippur, but at the same time, being that the Gemara uses the lashon between Rosh Hashanah and Yom Kippur, there must be a special avodah in these seven days between Rosh Hashanah and Yom Kippur, and Rosh Hashanah and Yom Kippur itself is a separate avodah. There is something different in Rosh Hashanah and Yom Kippur לגבי the other seven days. There is a separate avodah a Yid is supposed to do on Rosh Hashanah and Yom Kippur, which is different than the other seven days, which are between Rosh Hashanah and Yom Kippur. So it comes out that we have b'klal these two inyanim.

One inyan is that all עשרת ימי תשובה have the same avodah, that's why we call them all עשרה ימים. On the other hand, since we call these days בין ראש השנה ויום הכיפורים, between, obviously there is something special in Rosh Hashanah and Yom Kippur which is different to the avodah of the other seven days. And as we actually see it, that on Rosh Hashanah we have a special mitzvah, the מצות היום בשופר, as the Gemara says the lashon in Rosh Hashanah דף כז עמוד א. And Yom Kippur is called אחת בשנה, as it says in pasuk the end of Parashat Tetzaveh and in Parashat Acharei קפיטל טז פסוק ל, and we know that the mitzvah of the day is to do teshuvah and to fast, etc., etc. As the Rambam says in הלכות תשובה פרק ב הלכה ז, that Yom Kippur is זמן תשובה לכל, it is the זמן תשובה for everybody, והוא קץ מחילה וסליחה לישראל, it's a day when Hashem gives a complete סליחה ומחילה to Bnei Yisrael. So there is something special in Rosh Hashanah and Yom Kippur which is different than the avodah of the Aseret Yemei Teshuvah. Then, being that we have these two, Rosh Hashanah and Yom Kippur, so obviously there is also a different avodah in Rosh Shanah and a different avodah in Yom Kippur. Which means like this:

generally speaking, Rosh Hashanah and Yom Kippur are one המשך, one continuation, as it's also understood from the Zohar חלק ג דף ק עמוד ב. Yom Kippur is only the end, the climax of Rosh Hashanah. As we say in the tefillah of Unetaneh Tokef: בראש השנה יכתבון וביום צום כיפור יחתמון. בראש השנה they're written, and on יום כיפור they're signed, they're sealed. More than that, we find in Tanach, Yechezkel, קפיטל מ פסוק א, and explained in Tosafot in Nedarim דף כג עמוד ב and in the Rosh in the end of Masechet Yoma, that Yom Kippur is also called Rosh Hashanah. So, generally speaking, Rosh Hashanah and Yom Kippur have the same avodah, but nevertheless it's understood that in details there are two separate avodot. Rosh Hashanah and Yom Kippur, each one has its own halachot and its own avodah. So now that we see these three ענינים: on one hand, all ten days have the same avodah; in addition to that, there is a general avodah in Rosh Hashanah and Yom Kippur, which is different than the other seven days; and in addition to that, in Rosh Hashanah and Yom Kippur itself, Rosh Hashanah is different and Yom Kippur is different. And that's what we're going to explain now: first, the general avodah of the עשרת ימי תשובה; then the specific avodah of Rosh Hashanah and Yom Kippur; and then the specific avodah of Rosh Hashanah and the specific avodah of Yom Kippur. Now, the

central נקודה of all עשרת ימי תשובה is, as it's understood from the name itself, teshuvah. עשרת ימי תשובה, so the general idea is teshuvah. In these days it is easier to do teshuvah, and the teshuvah is accepted right away. And the reason for that is, as we've said before, because during these ten days Hashem is בהמצאו and קרוב, השם is found close to the Yidden and Hashem is closer to the Yidden. What is the ענין of teshuvah? So it's self-understood, teshuvah means if a person does an aveirah, he has to do teshuvah and make up his mind never to do it again, have charatah, have a regret why he did it in the past, and also vidui, all the הלכות of teshuvah. But באמת it says in the ספרים that there is another נקודה in teshuvah: that teshuvah is not only for an aveirah that you did, but teshuvah comes from the פסוק where it says, והרוח תשוב אל האלקים אשר נתנה, a פסוק in קהלת קפיטל יב פסוק ז, which means the ruach, the spirit, should return to Hashem who brought it. Which means that a Yid has to work very hard that his נשמה should go back to the same level as it was before Hashem brought it down. Which means it's a concept of a Yid renewing his essential connection that he has to Hashem. Since his נשמה is a חלק אלוקה ממעל ממש, it's a חלק of Hashem, but the נשמה comes down to this world, it loses that feeling that it had when the נשמה was up there, so a Yid has to, through his daily actions, strengthen his connection to Hashem, strengthen that what he does should only be as Hashem wants it to be, as Hashem said in the Torah, which is תורת אור and תורת חיים, and through that, he will bring the נשמה back to the same level as it was before. And one of the differences between these two concepts of teshuvah, whether it's a teshuvah for an aveirah or it's a teshuvah meaning that you work with your נשמה to have the נשמה go back to the same level as it was before, is whether the teshuvah is connected to the details of the person or the teshuvah is connected to the essence of the person. When a person does teshuvah, the lower level, because he did an aveirah, so it's connected to that specific thing that he did. He did an aveirah with his hand, so he does teshuvah for that aveirah, and the teshuvah is connected to his hand, and whichever other parts of the body the teshuvah is connected to. But the other level of teshuvah is connected not to the details of the person, but there's one נקודה here: that a person gives himself over to the will of Hashem through revealing in himself the essence of his נשמה that is always connected to Hashem. So this is something that is not נוגע to a specific detail of the person or specific act of the person, specific part of the person, but it's נוגע to the person as a whole, that he gives himself over to Hashem. So likhora, on one hand, this is not noga, not connected to the details of the person, but being that it's connected to the essence of the person, to the person as a whole, it penetrates into every single part of the person, and it makes the whole person into a new metziut, into something new, and this penetrates into every single detail of the person, that every single detail starts working the way Hashem wants it to. From this comes out another difference between these two levels of teshuva. The higher level of teshuva is connected to everybody, even the greatest tzaddik has to do that type of teshuva, which mean even the greatest tzaddik, nevertheless his neshama down here is not the same as the neshama was up there, because it's in a physical body, in a physical world, so even he has to work on himself to bring his neshama back to the same level as it was before. But the lower level of teshuva is only connected to people who did aveirot, but to a tzaddik this is not connected, because a tzaddik has no reason to do that type of teshuva. Now, this level of teshuva that we're saying that a yid has to work on himself To bring his connection back to Hashem as it was before is the nekudah of עשרת ימי תשובה, and it's connected to what the inyan of Rosh Hashanah Yom Kippur is. Because we know that the days of ראש השנה יום כיפור, ובכלל עשרת ימי תשובה, is a time of קבלת מלכותו יתברך, it's a time when we have to accept upon ourselves the malchus of Hashem. And

that's the reason why throughout all the ten days of עשרת ימי תשובה, we say המלך הקדוש and המלך המשפט. We mention the inyan of malchus. Starting from Rosh Hashanah, when Hashem says, \"blow שופר כדי שתמליכוני עליכם\", so you should make me the king upon you, and then goes on throughout all עשרת ימי תשובה, till we come to Yom Kippur when it's the climax. And Yom Kippur, that's when a yid comes to realize the truth that he, his whole metziut is only in order to serve Hashem, as the Mishnah says, \"אני נבראתי לשמש את קוני\", I was created to serve my master. Now this nekudah of קבלת מלכות is connected to the idea of a yid wanting to renew and strengthen his connection to Hashem and bring the neshama back to the level it was before. That's the idea of קבלת מלכות. קבלת מלכות, accepting the kingdom of Hashem, is not a ענין פרטי, it's not connected to a specific part of the person, like the lower level of teshuva, but it's a general idea connected to the person as a whole, to the עצם of the person, that he accepts upon himself the מלכות of Hashem. But on the other hand, when a person accepts upon himself the מלכות of Hashem, this penetrates into every single detail of the person that he starts acting accordingly. So we see the connection between what Rosh Hashanah Yom Kippur is and עשרת ימי תשובה is, concerning קבלת מלכות and inyan of teshuva. Since קבלת מלכות is a נקודה כללית, it's a general נקודה that takes, encompasses the whole person, and then penetrates into every single detail, that's the idea of teshuva in עשרת ימי תשובה, in addition to the simple pshat in teshuva, that you have to change your ways if you did any averot, but more than that, that you have to work on strengthening that general connection that you have to Hashem, and this penetrates every single part of the person. And that's why we have עשרת ימי תשובה, ten days of teshuva, because we know that

every person has ten כוחות הנפש, as it says in sefarim, every person has ten attributes: the three parts of his intellect, which is חכמה, בינה, דעת, the seven מדות, emotions, חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות. So being that this general קבלת עול מלכות of עשרת ימי תשובה has to penetrate into every part of the person, so we have ten days in this קבלת עול מלכות, so every day this קבלת עול מלכות penetrates into another another koach of the person. So this is the general idea of עשרת ימי תשובה. In addition to that, there is something special in Rosh Hashanah Yom Kippur, and that's why it comes out from the Gemara that there are two categories: there are the days between Rosh Hashanah and Yom Kippur, and then there are the days of Rosh Hashanah Yom Kippur themselves. So the general idea of all ten is the inyan of קבלת עול מלכות and inyan of teshuva, and the special ענינים of Rosh Hashanah Yom Kippur is as follows. We know that it's called Rosh Hashanah, it's not called תחילת השנה, the beginning of the year, it's called Rosh Hashanah, the head of the year, because just like a head is not just the beginning of the person's body, but a head is the finest and the highest part of the body, which has the highest koach, and in addition to that, it is the place where the whole חיות, the whole life of the body is כולל. In the head, you have the life that later on goes out into every part of the body and gives every part of the body its חיות. And also, the head controls the whole body. Even after the חיות was taken from the head to the other parts of the body and the whole body is alive, the head controls every part of the body. And that's the idea of Rosh Hashanah Yom Kippur, because as we said before, Yom Kippur is also called Rosh Hashanah in Tanach, Yechezkel, that in addition to the fact that Rosh Hashanah Yom Kippur are days of Aseret Yemei Teshuvah, and in that they are equal to the other days that these are days that you have to do teshuvah, have קבלת עול מלכות, but these are the head of the year, which means these are the days that control the whole year. Those are the days where Hashem has the יום המשפט והדין, what should happen to the person throughout the year, and therefore the person himself, on that day, has to make up his mind to do things that the whole year should be the way they're supposed to be. And therefore, when it comes to Rosh Hashanah Yom Kippur, it has to be even different than the other days of Aseret Yemei Teshuvah, that these are the days that a person is supposed to know that he's supposed to be stronger and even more than the other days of Aseret Yemei Teshuvah in his עבודה רוחנית. And as we see takeh that during Rosh Hashanah and Yom Kippur, the התעוררות תשובה, the awakening of teshuvah, and the קבלת עול מלכות that a yid has is much stronger, especially on Rosh Hashanah during the time of תקיעת שופר, and on Yom Kippur, a time when a yid davent five תפילות, a yid is in shul all day and a yid is involved in עבודה רוחניות, so as much as Aseret Yemei Teshuvah is, these are the days of the ראש, these are the days of the head that they control the whole year, that whatever a yid does during these days will affect the whole year. And the purpose of the התעוררות, the special awakening you have on Rosh Hashanah Yom Kippur, is not just to stay that way, But through the התעוררות of Rosh Hashanah Yom Kippur, the whole year will be according to the way he felt on Rosh Hashanah Yom Kippur. That's the general idea of Rosh Hashanah and Yom Kippur different than the other days of עשרת ימי תשובה. Then as we said, we have the third inyan, that Rosh Hashanah is a separate avodah and Yom Kippur is a separate avodah. What is the difference between Rosh Hashanah and Yom Kippur?

So the difference is as we see it begashmiyut. Begashmiyut is Rosh Hashanah is a day that you're mechuyav to eat a סעודת יום טוב. And in addition to the regular din that every Yom Tov has, as it says in Shulchan Aruch that on יום טוב ירבה בבשר ויין, you have to have more meat, more wine, ומגדנות, and more good things, כפי יכולתו, as much as you can. So in addition to that, there's a special chiyuv on Rosh Hashanah, as it says in Tanach, in Nechemiah קפיטל ח פסוק י: אכלו משמנים ושתו ממתקים, eat fat, eat tasty food, and drink tasty drinks. And as brought down in the Beit Yosef that the pshat is that it means לאכול בשר שמן, you have to eat fat meat, ולשתות דבש, and drink honey, sweet things, וכל מיני מתיקה, all sweet things. And this is the avodah of Rosh Hashanah. On the other