We saw yesterday that the Rav explains the posuk ועת צרה היא ליעקב וממנה יושע, klomar, מתוך הצרה עצמה יושע תשועת עולם. So the mem in mimenah of yivashea, from it he will be saved, doesn't just mean from in the sense of he'll be extricated from, but from in the sense that this will be the source of the yeshuah. Then he says Rabbeinu Yonah has exactly this idea, albeit connected with a different posuk in Shaarei Teshuvah. Take a look in שער ב אות ה. So Rabbeinu Yonah writes: ויש על הבוטח בה' להוחיל במעוף צרתה כי יהיה החושך סיבת האורה.
Right, so a person with bitachon should be hoping, even anticipating, that the choshech, the darkness, will be the cause of light. כמו שכתוב אל תשמחי אויבתי לי כי נפלתי קמתי כי אשב בחושך ה' אור לי.
My enemy shouldn't rejoice at my suffering, at my downfall, this is Knesses Yisroel speaking. כי נפלתי קמתי כי אשב בחושך ה' אור לי. ואמרו רבותינו זכרונם לברכה לולי נפלתי לא קמתי.
Had I not fallen, I would not have arisen to the level that I attained. אלמלא ישבתי בחושך לא היה אור לי. If I had not dwelled in darkness, I wouldn't have had light, or I wouldn't have had this degree of light. Exactly this idea the Rav presents. So let's take a look here in the footnote, footnote three. הקשר בין צרה לתשובה התבטא במצות זעקה והרעה בחצוצרות כשצרה באה על הציבור. אליהם דברי הרמבּ"ם פרק א מהלכות תעניות הלכה א וד. מצות עשה מן התורה לזעוק ולהריע בחצוצרות על כל צרה שתבוא על הציבור שנאמר על הצר הצורר אתכם והרעותם בחצוצרות. כלומר כל דבר שיצר לכם.
Whatever will be a source of suffering, or of putting you in dire straits, כגון בצורת דבר ארבה וכיוצא בהן זעקו עליהם והריעו. ודבר זה מדרכי התשובה הוא שבזמן שתבוא צרה ויזעקו עליה ויריעו ידעו הכל שבגלל מעשיהם הרעים הורע להם. ומדברי סופרים להתענות על כל צרה שתבוא על הציבור עד שירוחמו מן השמים.
Yeruchamu min hashomayim. ישנן שתי מצוות מיוחדות. Aleph: מצות עשה של תשובה ווידוי על כל חטא אדם נכשל בו. מצוה זו מבוארת בפרשת נשא איש או אשה כי יעשו וגומר והתוודו חטאתם אשר עשו. הרמב"ם הקדיש למצוה זו בספר המדע עשרה פרקים המכונים הלכות תשובה.
It's intended. And that's intended somewhat facetiously, right? Not all ten perakim of Hilchos Teshuva are about Teshuva. Perek Ches is about Olam Haba, Perek Tes, Yemos Hamashiach, Perek Yud about the mitzvah of being oveid me'ahava. They're organically connected to teshuva but not in a narrow sense about the mitzvah of teshuva. חובה מסוימת של תשובה בעת צרה, besha'as tzara, כמבואר בפרשת חצוצרות וכי תבאו מלחמה בארצכם על הצר הצרר אתכם והרעתם בחצצרת ונזכרתם לפני ה' אלקיכם.
Betzurah hama'asis, practically mufkenes, it's expressed, it's demonstrated חובת תשובה זו בתקיעת החצוצרות דאורייתא, blowing chatzotzros min hatorah and ta'anis midivrei sofrim. So the Rav will explain what's added. If there's a chiyuv teshuva even independent of eis tzara, so what's added, what's nischadesh in the חיוב תשובה בעת צרה? So that he will explain later. Be'ikaro, קשורה חובת התשובה בסבר הציבורי. Right, the parsha of chatzotzros, for that matter, the parsha in Va'eschanan that the Rav quoted before also, בצר לך ומצאוך כל הדברים האלה ושבת עד ה' אלקיך,
which links teshuva to tzara, to yissurim, is really talking about when the tzara or the yissurim affect the tzibbur, כמו שדייק המשנה בתענית י"ט על כל צרה שלא תבוא על הציבור.
Right, shelo tavo is a lashon sagi nahor. וכמו שהדגיש הרמב"ם בלשונו שהבאנו. And yet the Rav is clearly applying it to a yachid as well. So what's the basis for that? Omnam, אמנם גם חובת יחיד הנמצא במיצר לשוב אל ה' מסתעפת מפרשה זו.
But this parsha also serves as the source, right? Literally the chovas yachid branches out from this parsha as well. והובא כי ההלכה היא קרבה בכלל שם תענית יחיד מוכיחה שישנה חובת תשובה גם על היחיד שנטרפה לו השעה. תענית נטולת תשובה לפי דעת הרמב"ם אינה קיימת כלל.
So this is a very, very important insight. So half the mkor for this statement that the Rav has already provided, right, that there's no such thing as a ta'anis without chiyuv—without teshuva. So the part of the mkor for this is the Rambam that the Rav had cited here in פרק א' הלכה ד' that min hatorah, what the Torah demands in response of a צרה שלא תבוא על הציבור is ze'aka and blowing the chatzotzros. Umidivrei sofrim, Halacha Daled, להתענות על כל צרה שתבוא על הציבור. So it's quite—and the Rambam had explained that the din d'oraisa is midarkei hateshuva. So it's quite clear that the divrei sofrim that's added as well is midarkei hateshuva. Then it's further reinforced. So the first four perakim of Hilchos Ta'anios are about when Beis Din is gozer ta'anis because of a chiyuv ta'anis because of a tzara that's rachmana litzlan unfolding in the present. Then in Perek Hey, the last perek of Hilchos Ta'anios, so the Rambam speaks of ישנם ימים שכל ישראל מתענין בהם מפני הצרות שארעו בהם,
the historical ta'anios, not because of something that's rachmana litzlan. unfolding now, but something that happened in the past, Shiva Asar B'Tammuz, Tisha B'Av, v'chulu. But the Rambam says about these taaniyos as well, ישנם ימים שכל ישראל מתענים בהם מפני הצרות שאירעו בהן,
the historical taaniyos. Not because of something that's rachmana litzlan unfolding now, but something that happened in the past, Shiva Asar B'Tammuz, Tisha B'Av, v'chulu. But the Rambam says about these taaniyos as well, כדי לעורר הלבבות ולפתוח דרכי התשובה. So that's those two Rambams together are the source for the Rav's statement. There's no such thing for the Rambam, you see in the Rambam, there's no such thing as taanis absent teshuva. Now lichora, this understanding underlies something else the Rav used to say. I never heard him explicitly connect it to, but it seems just very obvious that that is the case. The Rav used to say the following: He used to say with the exception of Tisha B'Av, so we observe the taaniyos of Shiva Asar B'Tammuz, Asara B'Teves, Tzom Gedalia only in the day. So the Rav used to say but really the emes is that the pshat is that the night is a part of the taanis but there's a heter achila. How did he know that? So he used to bring two raayas to that understanding. That it's not the pshat that the taanis of Shiva Asar B'Tammuz is only in the day, but rather the pshat is that the taanis is both day and night but there's a heter achila at night. Two raayas. Raaya number one: the Gemara in Taanis in the first perek, it's a din in Shulchan Aruch which we're all familiar with. If a person falls asleep the night of a taanis without having made a tnai, without having stipulated, so even if he wakes up well before amud hashachar, he can fall asleep at nine o'clock at night and then wake up at eleven o'clock at night, he's assur b'achila. If he wasn't masne, he's assur b'achila. So however you flesh out the explanation of that din, where does the issur achila come from? That's what you get for skipping night seder. You skip night seder, you don't get to eat at night. I don't know, maybe. I'm not sure if that is the pshat over there. Where does me'heicha taisi, where does the issur achila come from? So alkorchach, you see, no, the night belongs to the taanis. Again, the explanation still needs to be fleshed out, and somehow or other the going to sleep results in a hafka'ah of that heter achila. Okay, you have to connect those two dots, but that's not our inyan presently. That was raaya number one. Raaya number two is Rashi in Bameh Madlikin quotes a Teshuvos HaGeonim that the Geonim used to say Aneinu at night when they daven Maariv ליל שבעה עשר בתמוז, Leil Asara B'Teves, they used to say Aneinu. עננו השם עננו ביום צום תעניתנו. How can you say b'yom tzom taanisenu if the taaniyos of Tzom Gedalia, Shiva Asar B'Tammuz are only in the day? So alkorchach no, it's the taanis of Shiva Asar B'Tammuz at night as well. It's the taanis of Tzom Gedalia at night as well. That's why Rav Moshe Feinstein has a teshuvah in Igros Moshe where he was asked about, I forget what the shas hadchak, I don't know if he describes what the shas hadchak is there, can you make a wedding ליל שבעה עשר בתמוז? So Rav Moshe said yeah, the three weeks really me'ikar hadin begin in the day. And if there's need you can make a חתונה ליל שבעה עשר בתמוז even for Ashkenazim who don't make chasunas beginning already with Shiva Asar B'Tammuz, so you can make a chasuna ליל שבעה עשר בתמוז. I think Rav Schachter calls it, the Rav disagreed with that. He thought that no, that given our minhag not to make chasunas during the three weeks you wouldn't be allowed to make a chasuna ליל שבעה עשר בתמוז either and that was lishitasso because the night of Shiva Asar B'Tammuz, it's not that Shiva Asar B'Tammuz the taanis and therefore the whole three weeks begins in the day. No, it begins at night. So ad kan d'varai. Thank you. Ad kan d'varai. The question is what do those words mean? What does it mean that the night of Shiva Asar B'Tammuz is a part of the taanis but with a heter achila? That the night of Asara B'Teves is a part of the taanis but with a heter achila? What does it mean to be a fast day but you can eat? I'm really having a seder from nine to twelve. The only thing is I'm going to be doing other things, I'm not going to be learning. So then there's nothing left. So what do you mean you have a, what do you mean that something is a taanis but with a heter achila? It's really the taanis of Shiva Asar B'Tammuz and so ela mai, it's clear that. That when the Rav said that, he had in mind this yesod as well, that really the definition of a ta'anis is a day which is devoted to designating for teshuvah. Now it's Minhagei haTeshuvah l'hisanos, it's Minhagei haTeshuvah l'hisanos. Oh, so if that's the pshat, if the pshat in the in the ta'anis of Shiva Asar B'Tammuz is again, as the Rambam says, להעיר הלבבות לפתוח דרכי התשובה, that's what it is, it's a יום המיועד והמקדש לתשובה. Again specifically with a minhuug of ta'anis. So then you can understand that there's something left, right? Even when you subtract the heter achila at night, when you subtract that from the ta'anis, you're left with something. You understand what it means to say that it's part of the yom hata'anis of Shiva Asar B'Tammuz, the heter achila at night notwithstanding. It's part of the yom hata'anis of Asara B'Teves, the heter achila at night notwithstanding. So that's what the Rav says. Therefore, given this equation between ta'anis and teshuvah, the fact that there is a halacha sheim ta'anis yachid in response to tzara, means that with the yachid you also have this this correlation between tzara and teshuvah. That it's not only for the tzibbur that the Torah expects the reaction to tzara to be teshuvah, but for the yachid as well. V'halacha tes kasav: כשם שהציבור מתענין על צרותיהם כך היחיד מתענה על צרותיו.
Kemo chein mevo'ar b'braisa Taanis chof-beis: תנו רבנן עיר שהקיפוה כרכום או נהר ואחת ספינה המיטרפת בים ואחד יחיד שנרדף מפני נכרים
o mipnei listin או מפני רוח רעה וכולי. So here the braisa mentions tzibbur and yachid together. Klomar, b'chol eileh hamikrim מותר להתריע בפה בשבת. Even though ordinarily routine or mundane bakashas tzrachim is assur on Shabbos, but when there's a present tzara, a present threat, so then then it's mutar. כך פסק גם הרמב"ם b'perek gimmel m'Hilchos Taanis Halacha beis: ומובן כי אין השופרות וחצוצרות אפילו בחול על יחיד הנרדף אין משרין אלא על צרת ציבור.
V'yeshnan halachos shleimos b'Mishna Taanis sham u'v'Rambam perek ches, הקובע את אופיה של צרת הציבור ואין יחיד הנרדף נכלל בה. הברייתא נתכוונה רק להורות כי יחיד הנמצא במיצר מותר לו לזעוק גם בשבת.
Muchrach ki חובת הזעקה נאמרה בשווה בין על היחיד בין על הציבור. ומה היא יעילותה של זעקה אם אינה באה מנפש מתחרטת על עוונותיה?
The Rambam bundles also consistently teshuvah and t'filla together. Perek beis halacha vov m'Hilchos Teshuvah: אף על פי שהתשובה והצעקה יפה לעולם, right, the combination of teshuvah and tze'aka. B'asara yomim shebein Rosh Hashanah v'Yom Kippur. במה דברים אמורים ביחיד אבל בציבור כל זמן שעושין תשובה וצועקין בלב שלם הם נענין.
So the tzibur also, it's that also the combination of osin tshuva v'tzoakin. Okay, the difference between the tzibur and the yachid is the tzibur is not dependent upon Aseret Yemei Tshuva, but with regard to both you have that combination of tza'aka accompanying tshuva, tza'aka which is an outgrowth of tshuva, and that's what the Rav is speaking of here as well. Ha-Hevdel, the question we've raised earlier of if there is a Mitzvas Tshuva all year long perennially, so what's added by the מצוות תשובה בעת צרה? ההבדל בין מצוות תשובה בכלל וחובת תשובה בעת צרה מתמצה בפרט אחד. תשובה על חטא כרוכה בידיעת החטא. כל זמן שלא נודע לאדם חטאו, לא חלה עליו מצוות תשובה. אי אפשר להתחייב בכפרה בלי ידיעת החטא, כמו שמבואר בכתוב או הודע אליו חטאתו אשר חטא. ידיעת החטא מחייבת בקרבן חטאת. כמו כן הוא עניין התשובה. אין אדם חייב לשוב על הנסתרות כי אם על הנגלות. ברם בעת צרה מתחייב הסובל לבדוק את מעשיו ולחפש את חטאיו כדי לשוב עליהם. עצמו של הסבל מייצג חטא והוא מצווה לאדם: מצוא את חטאותיך ושוב אל בוראך. פשפוש במעשים הוא קו אופייני בחובת התשובה המחוברת לסבל.
So that's the difference, that tshuva b'et tzara is even if a person isn't directly immediately aware or the tzibur is not directly immediately aware of chet, the tzara is mechayevet in tshuva, it's mechaperet the pishpush, the mishmesh b'ma'asim to discover the chet. Absent tzara, a person has no chiyuv to go looking to see maybe maybe maybe chatati. And conceptually, the way the Rav presents it is that the suffering itself provides yedi'at hachet. Not a yedi'at hachet with specificity, it doesn't identify the chet, but the recognition that the tzara is not accidental, is not incidental, but is al pi hashgacha. So that's, at least for the tzibur, that's the equivalent of, albeit in a more general sense, of yedi'at hachet. At least that's the pshat in the tzibur mechayev. Maybe the yachid mechayev you have to explain differently. Anu yod'im, just a little bit more, כי בימי התעניות היו בתי דין יושבים ובודקים מעשיהם של אנשי העיר. הסוגיה במגילה אומרת מצפרא כנופיא מעיינינן במילי דמתא.
Ha-Rambam קבע מאמר זה להלכה: בכל יום תענית שגוזרים על הציבור בתי דין והזקנים יושבים בבית הכנסת ובודקים על מעשי אנשי העיר ומסירים המכשלה של עבירות ומזהירים ודורשים וחוקרים על בעלי חמס ועבירות. חובת פשפוש במעשים מתייחסת לעת צרה. נראה כי בחובת התשובה המיוחדת של יום הכיפורים, כמבואר ברמב"ם
(in the printed edition I'm looking at here, there's a misprint here, it should be Perek Bet) מהלכות תשובה הלכה ז' ובשערי תשובה לרבינו יונה, נקבעה הלכה מסויימת של תשובה על הנסתרות וחיוב פשפוש במעשים כדי לגלות את הגנוז בחיי אדם. ובעניין זה שווה חיוב התשובה של יום הכיפורים לחובת התשובה בעת הסבל.
So the Rav comments as follows: The Rambam writes in Perek Bet, Halacha Zayin of Hilchot Tshuva that יום הכיפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל, לפיכך חייבים הכל לעשות תשובה ולהתוודות ביום הכיפורים.
So the Rambam speaks of a chiyuv teshuva on Yom HaKippurim. So the Rav says that the chiddush of of this Rambam is that Yom Kippur like an eis tzara there's a chiyuv teshuva even without yidias hacheit. And that's the source for this special chiyuv teshuva on Yom Kippur. So here I don't know. I don't know if what we're about to say the Rav might concede is also true. I'm not sure how that would be or for some reason he doesn't think this is correct. But lulei d'mistafina, I would have thought that the pshat in the Rambam doesn't work in the Rabbeinu Yonah that the Rav is metzayen. The Rambam here doesn't quote a posuk, right? When he says לפיכך חייבין הכל לעשות תשובה ולהתודות ביום הכפורים. He doesn't have a posuk for it. He doesn't have a posuk, so where does this special chiyuv come from? So lichora is as follows. In Perek Aleph, Halacha Aleph, כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון.
Or actually first in the koteret. מצות עשה אחת והוא שישוב החוטא מחטאו לפני השם ויתודה. כל המצות שבתורה
in the halacha, בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתודות לפני הקל ברוך הוא.
What's the timeframe for this mitzvah? Krias Shema, you have to learn Krias Shema עד ג' שעות ביום. במצות תאכלו מצות ט"ו בניסן. What's the timeframe for mitzvas teshuva? What's the timeframe? So it's clear from Rabbeinu Yonah in the beginning of Shaarei Teshuva that he thinks that as soon as there's yedias hacheit, a person is supposed to drop everything he's doing and do teshuva. Rabbeinu Yonah talks about ra'as hamis'acher in the beginning of Shaarei Teshuva, ra'as hamis'acher. Lichora, it's quite clear from Rabbeinu Yonah that as soon as a person becomes aware of cheit, it's time to do teshuva. It doesn't sort of go on one's to-do list le'eis hapnai. But the Rambam never says that. So lulei d'mistafina, that's the pshat in Perek Beis, Halacha Zayin. The Rambam doesn't have a posuk, a makor for the chiyuv teshuva on Yom Kippur because it's not a new chiyuv teshuva on Yom Kippur. It's rather that the deadline for the mitzvas teshuva of all year long. It's not a new chiyuv. Rabbeinu Yonah meforesh it's a new and added chiyuv. But Rabbeinu Yonah takeh quotes a posuk because Rabbeinu Yonah says lifnei Hashem titharu is not a havtacha or מכל חטאתיכם לפני ה' תטהרו is a chiyuv. It's a chiyuv to do teshuva on Yom HaKippurim mikol chatoseichem. But the Rambam doesn't say it with a posuk. He doesn't say lifnei Hashem titharu is a chiyuv. So where does this special chiyuv come from? No, so maybe the pshat is it isn't a special chiyuv. But for the Rambam, this is his deadline for mitzvas teshuva. Heios that Yom HaKippurim is קץ מחילה וסליחה לישראל. Hakadosh Baruch Hu is promising amnesty on Yom Kippur. Do teshuva now and the cheit is forgiven. So that imposes the deadline for the mitzvas teshuva all year long. If you take a look in the Sefer HaChinuch in Parshas Naso on this mitzvah of איש או אשה כי יעשו מכל חטאת האדם והתודו. So again, kayadu'a, at the end of every mitzvah, the Chinuch says what transpires that a person is guilty for having been over on this mitzvah. So he says if Yom HaKippurim comes and goes and a person didn't do teshuva, then biytel asay zeh. So Rabbeinu Yonah says excuse me, the Chinuch says meforesh. He says meforesh, again, he doesn't say meforesh that this is the pshat in the Rambam, Perek Beis, Halacha Zayin, but in terms of the shitta, the Chinuch says it meforesh that Yom Kippur is the deadline for the Rambam that he disagrees with that Rabbeinu Yonah. That me'ikar hadin, no, there isn't a chiyuv necessarily to do teshuva immediately. The chiyuv is to do teshuva. Yom HaKippurim is the deadline. If that's the case, so then I don't know, that seems to be a different approach than the way the Rav learned pshat in this Rambam. I don't know. Is there basis for thinking the Rambam means both? I'm not sure. In Rabbeinu Yonah it's mefurash that way the Rav is saying because Rabbeinu Yonah has this... has this special pasuk. So he clearly is saying that there's a special chiyuv teshuvah on Yom HaKippurim, not just that it's the deadline for mitzvas teshuvah all year long. ועל ההזדמנות כגון אלו אמר הכתוב נחפשה דרכינו ונחקורה ונשובה עד ה'.
Okay, so we'll stop here for now.