Transcript

כיצד מתוודים אומר אנא השם חטאתי עוויתי פשעתי לפניך ועשיתי כך וכך והרי ניחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה זה עיקרו של וידוי.

So what does nichamti mean? What does the word mean? I regret. I experience remorse. We also find that that's what it means when it's used anthropomorphically about Hakadosh Baruch Hu, וינחם השם כי עשה את האדם בארץ, albeit obviously that's an anthropomorphism, not to be taken literally. To regret. To feel remorse. We also use the word also means lenachem, to console, to console aveilim, nichum aveilim. Okay, so some words in Lashon Hakodesh do have two separate meanings. There isn't always some subterranean shoresh for both meanings of words, but usually there is. Usually there is. So my father zichrono livracha said a very nice, very nice pshat that the yesod of nichum aveilim is to provide the avel with a different perspective on life in the sense that aveilus means that the world, the personal world of the avel as he had known it until now and in the case of a parent rachmana litzlan, an older sibling rachmana litzlan, his entire life, the avel's entire life, so that that world no longer exists. That world no longer exists and the comfort, the condolence, comes from being able to now have a different view, to be able to imagine and to construct a world moving forward. And in that sense it has that common root as regret or remorse. When a person regrets, so it has to be Mesillas Yesharim has and then the Rav has this also in al hateshuva, the charata of the chet has to be similar to the charata by hataras nedarim. It has to be a charata mei'ikara. When you make hataras nedarim, so it's not enough that as of today I wish that I didn't have the neder. No, it has to be that the charata is that I wish now that as of ten years ago, whenever it was that I took the neder, whenever it was that I began the minhag shel mitzva, my charata relates back to then, that I'm sorry I ever took the neder, I'm sorry that I didn't stipulate bli neder on the minhag shel mitzva. It can't just be a charata from now, it has to be a charata mei'ikara. So the Mesillas Yesharim has the idea and then the Rav has it as well, this sort of parallel, this analogy between the hataras nedarim and teshuva, so the charata is a charata mei'ikara. which basically means that when I'm looking back, so I'm now looking at the world differently than I did before. When I did the chet, so I thought it was a good idea, I thought it was very enticing, I thought it would I thought it was something I wanted to do, I wanted to vent my anger, I wanted to indulge my taiva, I wanted to do whatever whatever the case maybe and now looking back, so it's not that oh I don't want to deal with the consequences of it mikan ul'haba. No, that's not nechama. That doesn't qualify, that's not what what the word means. Now looking back I see no I wish I had never done that. I don't see that as something having having been a a good move, something desirable. I think that as as something terrible. So so the source of regret or remorse is a different view, a different perspective on what a person did. And that's the same source for nichum aveilim, that the person until now he couldn't imagine a life without without this karov. Couldn't imagine again either he had never known it or just because that individual had become such a central and integral part of of life that the person couldn't imagine life without without that one of the zayin krovim. And the nichum aveilim is in helping the avel now construct a world in which he can imagine life because he needs to, in which he can imagine life without without that individual. If if we were going to vocalize this, I don't know I didn't I didn't I should have brought the Rambam where they do it to see what their opinion is on it, but again there's no manuscript from from the Rambam where he where he wrote the nekudos, so there is no such thing as as an authoritative vocalization. But keitzad mitzvah? Omer:

אנא השם חטאתי עוויתי פשעתי לפניך ועשיתי כך וכך והרי ניחמתי ובושתי.

So what's the next word? What are the two possibilities? Ma'asai, good, that's that's one possibility. What's the other possibility? Ma'asi. Yeah, yeah. Yeah. So is it a is there a pasach underneath the sin or is there a chirik underneath the sin? So what's in a pasach you ask? What's in a chirik? Worlds are in a pasach, worlds are in a chirik. If it's ma'asai, it's plural. If it's ma'asi, it's singular. So this lich'ora will run parallel to the discussion we had about how to understand chatasi avisi pashati, right? Whether the chatasi avisi pashati means that all three elements on some level are always present, even though there's one dominant defining but there is in a in a secondary sense the other elements are are also always present. A person who is rebelling against Hakadosh Baruch Hu, who's pashati, is making the biggest mistake imaginable. It's a bechina of chatasi on a different level also, v'chulu. So if you taitch it that way, so then I don't know, maybe it should be a chirik, it should be b'ma'asi, because again he's being misvadeh on one particular chet. If you say the ella ma like we said chatasi avisi pashati is that even though right now I'm I'm being misvadeh and doing teshuva for this chet but I can't not acknowledge other chata'im, which is what the and therefore I'm acknowledging the whole gamut, the whole possible gamut of chata'im, of chatasi avisi pashati, so then mistama it's it's with a kamatz, it's with a pasach. So the Rambam explains that this nusach that he presents is a nusach of vidui. It's what is required from the pasuk in Parshas Nasso והתוודו את חטאתם אשר עשו. So we generally translate vidui as confession. So something seems not to tally because לעולם איני חוזר לדבר זה is an integral indispensable part of it, right? And that certainly isn't covered by the mashma'os of lichora of confession. So the emes is that I mean we find the loshon vidui used in a sense that also isn't accurately conveyed in another context also in Parshas Ha-shavua, right? The mitzvah of Vidui Ma'aser. So the mitzvah of Vidui Ma'aser, adderaba you can only say Vidui Ma'aser if you did everything right. You can't Vidui Ma'aser say I wasn't mafrish terumah gedolah and I wasn't mafrish ma'aser rishon, I can't stand my next door neighbor Levi anyway so I wasn't mafrish ma'aser. Adderaba, you have to be you have to say

ביערתי הקדש מן הבית וגם נתתיו ללוי ולגר ליתום ולאלמנה ככל מצותך אשר צויתני לא עברתי ממצותיך ולא שכחתי לא אכלתי באוני ממנו ולא ביערתי ממנו בטמא ולא נתתי ממנו למת שמעתי בקול ה' אלקי עשיתי ככל אשר צויתני.

So al korchacha the sort of the connotation of confession doesn't align with the connotation of vidui because we refer to this as Vidui Ma'aser. This is referred to as Vidui Ma'aser. Okay, but maybe maybe the word needs to be more neutral, mean vidui is something which is misyaches to the past. It's a statement about the past. Okay, so in the context of ma'asros, it's a statement of לא עברתי ממצותיך ולא שכחתי. In the context of teshuvah, it's chatasi avisi pashasi. So it's more more of a neutral connotation in terms of whether or not the person is something that he's taking credit for or something that he's owning up to. A more neutral you have many words like that in in Loshon Hakodesh where the word itself is neutral and then the context can be le-shvach or le-gnai. Something can be hekdesh la-shamayim, something can be hekdesh le-avodah zarah because hekdesh means it's consecrated. A person can consecrate something la-Hakadosh Baruch Hu or rachmana litzlan להבדיל אלף אלפי הבדלות he can consecrate it le-avodah zarah. The Ibn Ezra, the Rambam say that that chesed means to go above and beyond. A person can go above and beyond le-tovah, a person can go beyond above and beyond in depravity. Something can be above to something depraved in a way that that's above and beyond. That's what the Ibn Ezra says the pshuto shel mikra is when the Torah describes the ervah of of a brother marrying his sister as a chesed hu. That's what the pshuto shel mikra is. So maybe the vidui also has sort of It's a statement about the past and then you plug it in and it may be depending upon what I have to say about the past. It could be that it's עשיתי ככל אשר צויתני or it could be חטאתי עויתי פשעתי לפניך. But we're still left with again that in our context לעולם אני חוזר לדבר זה is part of the vidui. Okay, so then maybe השתא דאתינן להכי that vidui doesn't mean confess, maybe it doesn't mean statement of fact about the past either. Or maybe the pshat is like this: Maybe the pshat is that agam that we identify the elements of teshuvah, that there has to be a hakaras hachet, there has to be the charata, what the Rambam calls the nechama, there has to be the kabbala l'haba, agam that we sort of break it down that way, but the emes is that in reality you can't separate the two. There's no such thing as a real bona fide regret or remorse if there isn't a kabbala l'haba. Yeah, I'm really really sorry that my car smashed into your car, now it could be it's going to happen again tomorrow but I'm really really have tremendous remorse over the fact that it happened yesterday. So how much remorse do I have over the fact that it happened yesterday if mitzidai, whatever, that's the only way I can get into the parking space, it's itachen going to happen again tomorrow and get one of those bumper guards, don't run into me. So itachen though that vidui is takeh l'shavar. Vidui is l'shavar as we just said, it's a statement about the past. It may be taking credit, it may be owning up to. But when it means owning up to, and there is no such thing as legitimate regret or remorse without a kabbala l'haba because if there's no kabbala l'haba it's not really, it's not really, it's not really an honest and genuine sense of nechama. And itachen maybe that hagdarah, lichora is just minay u'vey compelling if you take a look in פרק ב הלכה ג for a moment. Excuse me.

כל המתוודה בדברים ולא גמר בלבו לעזוב הרי זה דומה לטובל ושרץ בידו שאין הטבילה מועלת עד שישליך השרץ.

A person became tamei because he touched a sheretz. So then he goes to the mikvah to be tovel and he's holding onto the sheretz. It's stam gornisht.

שאין הטבילה מועלת עד שישליך השרץ. וכן הוא אומר ומודה ועוזב ירוחם.

A person who's modeh, misvadeh, combined with ozev, that he's resolved not to commit the chet again, so Hakadosh Baruch Hu has rachmanus on him. So the mashal of, again it's, the mashal comes from the Gemara in Chagigah. The question is what case the Gemara in Chagigah is talking about. I think Rashi in Chagigah understood the case that a person's being misvadeh on avon gezel but... And he's not returning the gezeilah. And the Rambam says no, it's and that's what the mashal tovel vesheretz beyado is, as you know, that he has the $100 that he stole is still in his hands. But the Rambam says no, it refers to any chet where you don't have the kabbala le'haba. And the Rambam is saying it's a nothing, not just that it's I mean the mashal of tovel vesheretz beyado is not just that it's not enough, it doesn't suffice. You can say that something isn't enough, it doesn't suffice, that doesn't mean it's a nothing. Doesn't mean it's a nothing. The Rambam says no, it's a nothing. So lichora that's peh hem hadvarim because it's not only that he's lacking the kabbala le'haba. No, he doesn't have the nechama lesha'avar either because a genuine nechama lesha'avar demands that there be a kabbala le'haba. Aderaba. Lichora what would be if a person has a kabbala le'haba without a nechama lesha'avar? I'm not going to smoke anymore, I realize it's not good for me. But what can I tell you? I enjoyed all those years when I used to, when I used to smoke. What can I tell you? I'm not going to tell you different. What if a person will say something like that? So that's obviously inadequate, it doesn't suffice, but I don't know if we would call that tovel vesheretz beyado. Aval that that is meaningless that he's not going to smoke, that he enjoyed his life as a bank robber, was very exciting, brought excitement to my life. Okay, now it's time to transition to a more sedate career at this point. It's not nothing. It doesn't, okay, maybe again Rashi would say that that exact example of gezeilah is not a good example, but you get the point. But where it's the kabbala le'haba that's missing, that's nothing. Where the nechama lesha'avar is missing, it's incomplete, it's inadequate. It's not teshuva. It's not teshuva. It's inadequate, but it's something. It's something. But where you're lacking the kabbala le'haba, that's nothing. That's nothing. And that's what we're saying the pshat. No, itachen that the semantics of viduy are lesha'avar. But to honestly, sincerely, meaningfully be able to say nichamti, a person has to be able to say ולעולם איני חוזר לדבר זה. Ephraim, I think in the second bookcase, maybe there's a Sha'arei Teshuva there. I think maybe it's the second one from the door, coming into the room. Is there one there? On the second or third shelf? This one here? You have a Sha'arei Teshuva? It could be it's not there. Doesn't mean that you're missing it. It could be it's not there. Thank you. Yeah. The footnote points out in Pachad Yitzchak that there is a machlokes, a very yesodostike machlokes here between the Rambam and Rabbeinu Yona. The Rambam says again our halacha, kol mitzvah shebatorah, any mitzvah in the Torah, right? Any and every mitzvah in the Torah, בין עשה בין לא תעשה, a person כשיעשה תשובה וישוב מחטאו חייב להתודות. And the viduy includes לעולם אינו חוזר לדבר זה. He says when you look in Sha'arei Teshuva, in Sha'ar Harishon, so the Ikkar Hasheini is azivas hacheit. Azivas hacheit,

כי יעזוב דרכיו הרעים ויגמור בכל לבבו כי לא יוסיף לשוב הדרך ההוא עוד.

Okay. But when you get to ha-ikkar hatishah-asar, עזיבת החטא בהזדמן והוא בתוקף תאוותו. Amru zal

איזו בעל תשובה שתשובתו מגעת עד כסא הכבוד כשהנבחן ויצא נקי באותו פרק ובאותו מקום ובאותו אשה ורצה לומר כי הזדמן החטא לידו והוא בתוקף יצרו.

So Reb Hutner says the mashma'us here in Rabbeinu Yonah is that Rabbeinu Yonah holds that basic teshuva, meaning not a teshuva which will be מגעת עד כסא הכבוד, sounds like this teshuva which satisfies a person's chiyuv to do teshuva, which is the source of kappara, but doesn't necessarily reach kisei hakavod. And then there's mamash a teshuva me'ula which not only does all the above but goes beyond that and because of that it's מגעת עד כסא הכבוד. And that the basic teshuva, baseline teshuva is azivas hacheit. No, that's not the way I'm living anymore. עזיבת החטא בהזדמן והוא בתוקף תאוותו, a person is provoked, a person is in circumstances where everything is pushing him in the direction of the cheit and he hasn't not enough time is really elapsed for him to have effected wholesale change in himself. To withstand even that, so that goes beyond basic teshuva. Meaning that azivas hacheit for Rabbeinu Yonah is let's call it 99% of the time, 99.5% of the time. But there is a 0.5% I don't know, let's say a person, ich veis, I don't know, he has abused alcohol in the past. So azivas hacheit means I'm not gonna go near the stuff. I'm certainly not gonna go to the liquor store and buy anything, anything in my house I'm gonna pour down the drain. That's azivas hacheit. But what happens if ich veis he goes to I don't know, he goes to some social affair and he had been told no, it's an alcohol-free event, and then it turns out that he was misinformed and everyone around him is drinking and that's what the whole culture is and there's a lot of peer social pressure that he should take a drink and he hasn't really had such a chance to detox. It's only been a couple of days since that resolve. So Rabbeinu Yonah says that kind of call it extreme provocation, the fact that the person's resolve and determination won't yet cover that case is not a chisaron in basic teshuva, is not a chisaron in basic teshuva. I mean obviously that isn't the shittas haRambam, and that's what Reb Hutner points out. Later in Perek Beis Halacha Beis, the Rambam again reinforces this le'olam וכן יתנחם על שעבר. beis beis

שנאמר כי אחרי שובי נחמתי ואחרי הודעי ספקתי על ירך ויעיד עליו יודע תעלומות שלא ישוב לזה החטא לעולם שנאמר ולא נאמר עוד אלהינו למעשה ידינו אשר בך ירוחם יתום.

So יודע עליו יודע תעלומות שלא ישוב לזה החטא לעולם. Again, and l'olam simply means even betokef ta'avaso, even if there's an extreme type of provocation. What does it mean that יודע עליו יודע תעלומות, that Hakadosh Baruch Hu will give testimony that he'll never ever be chotei again in the future? So that means that every time we did a teshuva and we were mekabel l'haba, but then we're not able to live up to that 100 percent, the teshuva wasn't miskabeles? So the Lechem Mishneh explains that lehayid has two meanings in lashon hakodesh. One is to give testimony. That was sort of how we read it the first time in posing the question, that the translation of ויעיד עליו יודע תעלומות would be that Hakadosh Baruch Hu, the one who knows that which is hidden, will testify that yes, in fact, he's not going to ever revert back to this cheit. Or, but lehayid also means, let's say you find in Chumash ואעידה בם את השמים ואת הארץ. v'ayida means to call someone to testify. It doesn't mean to give testimony in this, in that pasuk ואעידה בם את השמים ואת הארץ at the end of Sefer Devarim, right? But it means to call as a witness. So lehayid can be intransitive, to give testimony, or lehayid can be transitive, to call as a witness. If it means that, so then it just means that if a person says I'm never going to do the cheit again, does he really mean it? Does he not really mean it? Is he really sincere, or is he just paying lip service? And Hakadosh Baruch Hu knows whether the person is really sincere. So when a person is misvadeh and says that לעולם איני חוזר לדבר זה, so he should call Hakadosh Baruch Hu as a witness to what his resolve is right now, not calling Hakadosh Baruch Hu yode'a ta'alumos, not that the ta'alumos refer to the future which is hidden, but it refers to what's in the depths of a person's heart right now which is hidden. And what that means is, ויעיד עליו יודע תעלומות, that right now when he's saying that, yes, he's saying that he's 100 percent resolved, and he's saying that with 100 percent, 100 percent sincerity. Lechem Mishneh says it means the second here. And that's why if the reason we weren't able to live out to last year's teshuva is because we never really meant it, we didn't really mean it wholeheartedly, so then ein hachi nami, so that wasn't a teshuva. But if it means that we regressed, no, at the time, no, we meant it. At the time it was real. And if we would have been able to hold on to that moment's resolve, so ein hachi nami, the cheit would not have recurred. I, the cheit did recur. No, that doesn't mean I didn't mean it. It meant that I wasn't able to hold on to that intensity of the moment where I did resolve genuinely and sincerely not to repeat it. So that even according to the Rambam, you don't have to invoke the Rabbeinu Yonah for that. Even according to the Rambam that would be true, that the teshuva sheleima was a teshuva and was not undone by what happens subsequently. Keitzad mitvadeh? Omer,

השם חטאתי עוויתי פשעתי לפניך ועשיתי כך וכך והרי ניחמתי ובושתי במעשי,

let's say, ולעולם איני חוזר לדבר זה. Good. Take a look פרק ב' הלכה ב', Beis Beis I must say. Umah hi hateshuva?

הוא שיעזוב החוטא חטאו ויסירו ממחשבתו ויגמור בליבו שלא יעשהו עוד שנאמר יעזוב רשע דרכו ואיש און מחשבותיו וכן יתנחם על שעבר שנאמר כי אחרי שובי ניחמתי ואחרי היודעי ספקתי על ירך ויעיד עליו יודע תעלומות שלא ישוב לזה החטא לעולם

etcetera וצריך להתוודות בשפתיו ולומר עניינים אלו שגמר בליבו. So lechora the viduy is sort of the articulating of teshuva, right? Teshuva is something that happens inwardly, internally, and the viduy is the... regret remorse is something a person feels, experiences, resolve is something that a person feels, experiences, and the viduy is the articulation of the teshuva, right. But that being the case, so then there seems to be a disparity between Aleph Aleph and Beis Beis in that in Beis Beis the Rambam doesn't mention boshti. Right? He says וכן יתנחם על שעבר, so shouldn't he have said וכן יתנחם ויתבייש על שעבר? So lechora the pshat is like this. משל למה הדבר דומה. Let's say you have a teenager gets his license. Then he asks his parents if he can use the car. So his parents tell him yes, but here are the following conditions. You can't have more than one other person in the car with you, you can't be listening to anything while you're driving, and you have to be home by 11 o'clock at night. So he takes the car, he packs it full of five seven friends, he has the music deafening, it makes him feel good, feels like he's at a wedding, and instead of being home by 11 o'clock so he's still out on the road at 1 a.m. in the morning and then he crashes and he totals the car. So right away he certainly has tremendous charata, certainly has remorse, he's certainly remorseful that he didn't listen, that he didn't keep his word. But he's not embarrassed. He's only embarrassed when he has to go home and look his parents in the eye and tell them what happened. He's remorseful immediately about what happened, but the embarrassment again remember what we discussed how busha is if I walk into the room, an empty room, and I trip over my shoelaces, there's no embarrassment. The embarrassment is when I encounter someone else, right, but if someone else is in the room, so then that triggers the embarrassment. So when he totals the car, so immediately he's going to be tremendously remorseful and wish why didn't I listen, why was I so stupid? But the embarrassment is when he has to go home and look his parents in the eye. and tell them and they're going to and they're going to ask them what were you doing? Why are you out so late? And he's going to have to tell them that he broke every every safety rule that they gave him. He said then he's going to feel tremendously embarrassed. Lichora that's the pshat over here. פרק ב הלכה ב is ma hi hateshuva? And it's true that the viduy is the articulation of teshuva, but come back here to aleph aleph:

כל המצוה שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתודות לפני הקל.

Viduy is lifnei hakeil. I think the Rav has about this in Al Hateshuva, it's almost as if there's a bechina of tefilla in the sense that the definition of the mitzvah is that it's lifnei Hashem, just as in tefilla what that means is that the mitzvah isn't saying the words, but the mitzvah is in having this awareness that one is lifnei Hashem and and the words are addressed to Hakadosh Baruch Hu. So the mitzvah of viduy is lifnei hakeil. The mitzvah of viduy is lifnei Hashem. So that's the analog to what he has to go home and and face up to his parents. That's what triggers the busha. So mimeila it's very good. So when the Rambam says ma hi hateshuva, so teshuva is remorse and again, and there's no such thing as remorse without kabala lehaba, without without azivas hacheit. B'shaas viduy, so then it's at that moment when a person is first meharher biteshuva, so it's as it were it's bein adam le'atzmo. It's not bein adam lamakom at that point. He's he's he's talking to himself. It's an internal dialogue. The viduy is between him and Hakadosh Baruch Hu and it's that ein hachi nami at that point, the teshuva when when the teshuva reaches the stage where he's ready to be misvadeh and he's lifnei hakeil, so then the busha comes in. That's the chiyuv that he should be that he should be misbayesh and be able to say boshti. We mentioned we mentioned the other day when we were talking about boshti, why it's so central to teshuva, we saw in the Rambam, we saw in in Rabbeinu Yona. So what we discussed then could be, I think then this Rabbeinu Yona himself in Shaarei Teshuva I think more or less says this pshat. The gemara has at the end of the first perek in Berachos that

כל העושה דבר ומתבייש בו מוחלין לו על כל עונותיו.

A person does a single aveira and he's misbayesh bo that single aveira, so then מוחלין לו על כל עונותיו. You know some stores have you know double coupon Tuesday, you know you bring in your coupon for one dollar and they give you two dollars off, so this is unbelievable. כל העושה דבר ומתבייש בו, you do one aveira and misbayesh bo, so it's 613 Tuesday, no? So it's with multiples. It's מוחלין לו על כל עונותיו. So what does how can that be? So lichora whatever whatever else it means, lichora it points to this also. We explained that the reason the boshti is so crucial is that the common denominator, leaving aside the tinok shenishba case, the common denominator to all cheit is שכחת הקדוש ברוך הוא, היות השם יתברך רחוק מכליותיו. Which is why the definition of teshuva is zechor es bor'echa as we saw in beis aleph and in gimel, I don't think we come to this but as you also see in gimel daled. So in a certain sense, because there's a common root to every cheit, שכחת הקדוש ברוך הוא, and which then translates into that teshuva has to involve not just addressing my weakness, my yeitzer hara, my flaw for A, B, C, D or E, but it has to address also this this issue of שכיחת הקדוש ברוך הוא, so then in a certain sense when a person's doing teshuvah for one chet on a certain level he's doing teshuvah for all chata'im. Because the core cause of chet A is really the same as the core cause for for chet B as well. And u'vitochen that's again if you look I think Rabbeinu Yonah basically gives this pshat in in the Gemara in Berachos. Just one last one last comment here. There is a difference, there's a difference, there are some differences, I don't think the I'm not aware that there's a way to to reconcile them. If you take a look in Sefer Hamitzvos in the mitzvah of viduy. So the Rambam has an element that he does not mention here, which is bakashas hamichilah. That's an amazing thing here, right? The Rambam's nusach haviduy does not have any - there's no HaKadosh Baruch Hu, there's no selach lanu, mechal lanu, kaper lanu. It's

חטאתי עויתי פשעתי עשיתי כך וכך ולעולם איני חוזר לדבר זה.

There's no there's no bakashas hamichilah. In Sefer Hamitzvos the Rambam does have it. Sefer Hachinuch also has it in his core definition at the beginning of the mitzvah when in Parshas Naso also includes bakashas hamichilah. How can the Rambam here not have it? So it's possible but this is not really an answer. The question is what the word anna means. When you say anna. So sometimes anna is introduces bakashah. אנא ה' הושיעה נא, אנא ה' הצליחה נא. So anna is a lashon that introduces bakashah. So it could be that the Rambam has it here implicitly. אנא ה' חטאתי עויתי פשעתי לפניך. But anna doesn't always mean that. אנא ה' כי אני עבדך אני עבדך בן אמתך. So lichora what the Rambam is telling us here through the omission of bakashas hamichilah is so fundamental. In our minds, understandably and naturally, we identify teshuvah with attaining kaparah and being granted mechilah. That's that's how we're preparing for Rosh Hashanah and Yom Kippurim. It's a Yom Hadin. ספרי חיים ספרי מתים פתוחים לפניו. We we want to be inscribed kosveinu lesefer hachayim. So to that end we're doing teshuvah. So we identify teshuvah with attaining kaparah, being granted mechilah, and this Rambam is עיקר חסר מן הספר. But the emes is that's not what the chiyuv teshuvah is. The chiyuv teshuvah is that if a person goes against what the Ribbono Shel Olam said, he has to do teshuvah for that. Lu yetzuyar that that that we lived in a world, it would be a nisayon, a very formidable nisayon. Lu yetzuyar we lived in a world where there was no mechilah, where there was no kaparah, there would still be a chiyuv teshuvah. There would still be a chiyuv teshuvah. ה' ה' א-ל רחום וחנון. No such world exists, no such world will exist, can exist. But lu yetzuyar that we did live in such a world, so there would be a still be a chiyuv teshuvah. The chiyuv teshuvah is a person goes against what the Ribbono Shel Olam said, avada he has to be mischaret. And avada there has to be a kabbala l'haba not not to do that. And avada when he stands before HaKadosh Baruch Hu, when he stands lifnei HaKel, avada he has to experience the boshti. Can a person additionally want mechilah? Absolutely. Can a person look to where we're invited to ask for mechila and kapara? Can a person, should a person, absolutely, but it's not part of teshuva. It's not part of teshuva. It's sort of you do teshuva, you're given a coupon that you can cash in. Can the person cash it in? Yes. Should he cash it in? Yes. Is it natural to want to cash it in? Yes to all of the above. But it's so important in our minds to understand that that's not what teshuva is. Teshuva isn't attaining kapara and it's not being granted mechila. It's יעשה תשובה וישוב מחטאו. Okay, so we were a little bit more marich with this shiur. I think we did a lot yesterday. So I think maybe we'll leave the rest of the time today for more seder after lunch and bli neder be'ezrat Hashem we'll resume with some of the inyanim we spoke about again tomorrow, just to give one mareh makom. We mentioned yesterday when we looked at the Rav Chaim Hilchos Geirushin that the Rav Chaim had it again in Hilchos Eidus. So if you take a look, I think it's the first piece in Hilchos Eidus, in I think it's Perek Gimmel Halacha Daled. It's at the beginning of the piece. You just have to look at the, I forget if it's the first two or the first three paragraphs where Rav Chaim is elaborating the Ramban's kashyas on the shitas HaRambam who seems to say that shtaros are only derabbanan and that really min haTorah the psul because of edus biktav. So there at the beginning when he's still elaborating the Ramban's kashyas, you'll see he has the yesod that we spoke about yesterday, he has it there again as well.