Let's begin now just with a brief review of what we saw last time and that will set us up for today's second shear. We saw a lot of beautiful ideas last time, but the basic crux of it, and this is the title of the whole essay, "Kapara Vittahara," says of Solveic. There are two different dimensions of Tishuva. On the one hand, it is a kapara. It is a tonement. On the other hand, it is tahara. It is purification. What do those words mean and why is it necessary? So far, what we've seen is what Solveic telling us that there is a need for two aspects of Tishuva because there are two dimensions of sin. That every time a person sins, it has two implications for him or her. Number one, you become chayev. You owe a debt to Hashem. It's automatic. You can't escape it. You deserve to be punished. S'har the onesh. That is a principle of Yiddish kai. It cannot be altered. Automatic. You sin. You did the crime. You got to do the time. There's a punishment. So, how do you get out of that punishment? The answer is, well, you maybe you don't. You have to be punished. You owe a debt. You bought money from the bank. You got to pay it back, period. However, sometimes the bank will forgive the loan, or it will allow you to repay it in some other form of service. So there's Solveic. That's the aspect of kapara. We owe a debt to Hashem. We really deserve to be punished. But Hashem instead will waive that payment and allow us to, so to speak, get out of the payment of the punishment because we did the work of Tushuvah. Hashem doesn't just automatically waive it. As the kamara said, if anyone says, "God is a vatron." "God just ignores and forgets and forgives sins automatically." That's a terrible thing because that denies karv onesh. But if you do Tushuvah, then Hashem is not waiving it for nothing. Rather, he's being willing to accept an alternate form of payment. Instead of in the form of the punishment, Tushuvah will get you a makhila. Hashem will forgive the loan in exchange for the Tushuvah and not expect and not demand what he really is owed, which is the punishment. However, said of Solveic, sin has a second dimension. It doesn't only generate a obligation, a debt of punishment, but it also contaminates. It changes the person, him or herself. It transforms us in a negative way, it denigrates us, it takes us down from our higher spiritual level and contaminates us. And clogs are spiritual arteries. We're not fully spiritually vibrant and alive because we've been contaminated. We've been denigrated. We've been made less land because of the sin. And therefore, that necessitates the second very makhudash dimension of Tushuvah. And then in addition to getting us kapara makhila from the punishment, it also is metahiras. It also purifies us from this spiritual contagion. Okay, with that background in mind, we are ready for the next section. Starting on page 18, in the handout, I gave you a few pages. We'll try to do it. Hopefully, it won't take too long. The next two sections, which is altogether in the book, approximately six pages. Senator Solveic, the Gomara says, in the name of Rebi, a very famous opinion in Gomara Yuma daf Pei d'Alle. In sumo shalyoma kipurim mecha pare gambali chula. Wow, not a word agrees, but this is a very famous and a very incredible opinion of Rebi. That, just experiencing the day of Yum Kippur, grants Tushuvah, grants kapara, I should say. That's the language of the Gomara, kapara to the person, even if they didn't do Tushuvah themselves. That's a Gomara, that's the opinion of Rebi. However, in light of that, Hashaela Nishele, the question therefore is raised, imyudi kata, vahvar ave rahapo salot al-aidut. Hey, yeah, kashaela, dude, bleeped chula makra yomakkipurim. So one second, we saw, and last week shear, yesterday shear, excuse me, that one of the dimensions, one of the ways we could prove, one of the proofs that of Solveic you gave, that there is a second dimension of sin, that it doesn't just generate punishment. But it also contaminates, it denigrates the person. Is the fact that certain severe sins, if you do them, someone who was otherwise qualified as a witness, becomes disqualified, even about a completely unrelated matter, because of their sin. And you see from this, that of Solveic, that sin doesn't just generate a debt, but also changes the person, brings the person down, they're no longer the same person, they lose their reliability. If that's the case, according to Rebi, who said that Yom Kippur has this magical power, even if they don't do Tushuvah, does that mean that a person who was, on air of Yom Kippur, disqualified for being a witness, he had done some previously severe sin, to the point he is considered a Russia, and therefore is not allowed to be an aid, he is disqualified for being a witness. And now Yom Kippur passes, and Rebi says, famously, Ytumma Shalyama Kippurim is Machapair, does that mean that the person automatically on Motoyom Kippurim, the next day, is kosher, again, rehabilitated to be a witness? So Solveic, unequivocally, low. No, that's not what it means. Ha kaparam, rak maavira eta, onesh, ava hai ishiyut, nish erut bitumata, bitumma, efshir laavira, rak, bitfila, shi hai tushuvah hai shillaima. So there's Solveic, and this works beautifully, it's in the duyak in the gamara, because the gamara referred to even in Rebi's opinion, as Yom Kippur being Machapair. So there's Solveic in a khanami, even according to Rebi, with this uniquely magical power of Yom Kippur, it's limited. It's limited to the first dimension, the first motif, it can achieve atonement kapara. You're not going to be punished anymore, thanks to Yom Kippur, according to Rebi. But even according to Rebi, even if that's true, it doesn't have anything to do with the second dimension of sin. The fact that sin is a contaminant, it has brought you down, it has changed your personal status. And for that, even Rebi would agree, the only way to rehabilitate yourself, the tahair, to purify yourself, is to do a fully immersive form of tushuvah, which we may able to grant this purification. Ka'para achain yesh blei tushuvah, achain tahara blei tushuvah. So Solveic has kind of a pithy summary of this point, and that in the two dimensions that we've seen, Ka'para, according to Rebi at least, you can achieve Ka'para even without tushuvah. According to Rebi, Yom Kippur itself will give you a forgiveness, again, out of jail free card, will get you forgiveness from the debt, from the punishment that you deserve. That can happen without tushuvah according to Rebi. But according to everybody, even according to Rebi, there is no tahara without tushuvah. The thing which is external to you, the thing you owe, can be forgiven even if you didn't necessarily do anything to deserve it. You just experienced Yom Kippur. But the fact that you yourself are a different person that you've changed, la rah, that can only be undone if you change, if you truly do the tushuvah of tahara. Ha'kaparak, shurab iqar, bi krabonot, vahkrabonat tambayam. Ha'tara lu ma'zot, ma'zkillarak, miyad. Far miyad, I should say. Im kli sadai yom, im kudushad hai yom. Another way of illustrating the fact that these are not the same thing, said or solveic, is Ka'para is a theme that we know from the world of krabonos. At the time of the basic magnetia, a person did a sin, certain cases, they would owe a sin offering. A krabon kata, sa krabon asham. And the world of krabonos, we know the basic magnetia had hours. The basic magnetia was only open during the day, the basic magnetia was open at night. So even on Yom Kippur, says or solveic, the Ka'para, which is intertwined with krabonos, that only happens during the day. But the tahara possibilities, the fact that you yourself can change who you are, that can start already on the night of Yom Kippur. They're not the same thing. They don't have to necessarily even coalesce chronologically. Hatahara, muknit, but kirbatenu, lifna asham. The only condition for tahara is that we have to be close to asham, truly immerse ourselves and return to the proximity to the intimate relationship with asham. By coming close, we elevate ourselves. But that doesn't need the krabonos, so to speak. And therefore, it doesn't have to wait, quote unquote, until the morning. It's really a separate dimension. In light of this, he points out another difference between the two. Habidoui shalach di fzibur, we're now at the time of page 19. Habidou shalach di fzibur, hubamakkom widoui ha'tzibur, shalach kowangaral. We know that in the time of the basic magnetia, the kowangaral would do a vidoui not only for himself, but first for the entire nation. And only then eventually do the vidoui on behalf of his family. Confessional. That sense of salamachik is also mimicked, of course, by the hazen. And we don't have a basic magnetia anymore. But our hazen, in the most of, you know, is doing the best we can to ritually recreate and commemorate what the kowangaral used to do in the basic magnetia on yo kippur. And the vidoui that the kowangaral or nowadays the hazen does, that can help us, but only so much. Because in addition to the vidoui of the hazen or the kowangaral, it was always an obligation and there remains an obligation for a vidoui ishi, individuali, in timi, intimate, personal, individualized, individual vidoui, vidoui shami adambla atzamo, a personal between you and Hashem and nobody else, private and intimate. Alayv Shavor, Uba kavanat yachid, with your unique and personalized kavanos and your broken heart. That personal vidoui, that's the vidoui of tahara. Kapara, yes, maybe you can do it for yourself, but you also could rely on the hazen potentially. O shtayf sibor, but tahara only comes from you. Next paragraph. Mocha vidoui shat kapara, afshar al-omar vidshar, al-omar yachid, al-mashats. Now, we say it along with the shats, everyone together. Ah-shah, mu-ma-ga-nu, we say it together. That all is talked about this one aspect of kapara. But the second dimension about tahara, that cannot be done via shtlya. We can't rely on the hazen or the kawangaro or anybody else. For tahara, that has to be ourselves. Only we can do it for ourselves. Tahara, hih kavasagavra. That is an obligation which cannot be discharged by a shtlya. Only you can do it yourself. That is only something that you and your own tushu, and your own vidoui can accomplish. Hih fshar al-tame, nishlo-shtlya-f le mikvah, lippbo-a-varo. Senator Solvejik, he can prove this with a very simple illustration. A person was tame, they couldn't send a shtlya on their behalf to go to the mikvah. Obviously, we understand that intuitively. So too, this is something that is hyper-individualized and personal and intimate, and therefore no shtlya can do a true personal confession for us. If you want to change ourselves, that we need to actually change ourselves. If it's just to get out of a punishment, you can have a lawyer, you can have an agent, you can have someone argue before the court, before you. You can send a representative, and maybe the bank, in this case, God, will forgive the debt, will accept the shtlya instead. But to see that you've actually changed, that you've purified, that you've declogged, unclogged, I should say, your spiritual arteries, zot al-hemm-la-sot, callech-an-bel-vav-o. Vomar-la-hemm-tit-a-ru. Only we can do it ourselves. No one can do it for us, and that happens in the privacy of our own hearts. And hopefully if we accomplish that, you'll receive a very positive response of tittaru, you have been purified. Okay, continuing, he ends this particular section with the famous statement of Rabbi Akiva. It's a song, I'm assuming it's famous, but everyone's heard it. But even people haven't learned the Gomara, and may often know the song. Omer-a-vih-kiva, asreh-a-m-yus-ra-a-a-lif-nim-yat-a-m-m-y-m-y-m-y-m-y-m-tare-a-s-kam, vinu-shabash-a-maim. How fortunate are you Jewish people, says the famous Rabbi Akiva? Because before whom are you purified and who purifies you, vinu-shabash-a-maim-a-vih-a-m-sot-jay, your Father in Heaven. And if solvih-a-chik adds something of an appreciation, he says that only we can truly appreciate the statement of Rabbi Akiva, perhaps if it is well known, we may not appreciate it, but we need to. So, there's solvih-a-chik in order to appreciate the statement of Rabbi Akiva, we have to appreciate the historical context. Mama-a-z-nam-a-kah-kah-hah-nirab-a-sam-u-chah-a-chir-a-chur-ban. Most likely this was said in the historical epoch in the time period of, right after the destruction of the second base of Midrash. Vivi-a-shat-naf-shay-nul-am-a-mul-mash-mul-taw, and if we want to really appreciate, therefore, what Rabbi Akiva was saying, we have to understand the mentality of the people at that time. Shivron-aib, they were all broken on that year. The first year after the Hormat. Imagine Jewish life completely centered around the base of Midrash in the ancient world. Again, it's obviously very hard for me to relate to, very hard for any of us to relate to, I'd get it. But we just have to be a little empathic, a little bit imaginative. Think about what their life was like, completely revolving around the base of Midrash. Every Jew, minimally a few times a year, Shalosh Raghalim, was in the base of Midrash. Maybe others came for the Avota that were there over Shalom Kippur. Minimum. In addition to other times, you might have gone to Jerusalem. You might have gone to the base of Midrash. And especially if you haven't kippur, everyone understood the Avota of the Congadibles, one of the high points of the year. Incredible service. He went into the Koshakadashim the only time of the year. Everyone's waiting. The little red dendal, the red thread that's tied around the horn of the animal will magically turn white to signify that the Jewish people have been forgiven. And such drama, such anticipation, all reliant on the base of Midrash. Now imagine you're a Jew who lived through the Horban. And the first year you go through Yom Kippur, without the base of Midrash. So it's all about you. If we think about it for a moment, we can appreciate how broken they must have been, how lost they must have been, how hopeless they would have been. How are we going to be forgiven? We don't have a Congadol anymore. What we relied on every year. We don't have a base of Midrash anymore. We don't have a Carbonos. No Ketorat. What can we do? The Yudim hear Gishu, Otoshak, Yluhak kolavu. They thought they almost lost. Kililam Tikvah, they thought they had no hope. They were abandoned. And it's exactly in that moment, that historical period, as a response to the depression and the despondency of the Jewish people, came along. Are we a Kiva? And this declared? No. Ashreeth of Israel, even without a base of Midrash. You are fortunate. Because listening me, I tell me, Tarim. Because before whom would you get your Tahara? Akhodesh Baruch. Tahara, again, we're Meduyak. We said previously that the Gomara, they talked about Rebbe, was Meduyak, was talking about Kapara. Here in Solvegic says the Gomara is Meduyak. It's talking about Tahara. As we said, Tahara is not about Carbonos. Tahara is not about something external. It's not about something you do. It's about who you are. And it's not going to do with Carbonos, the base of Midrash or Ashleach, Sibor or a Cohen-Gottalivan. That's all Kapara and Akhanami. That we have a problem. We don't have as many advantages. We don't have that tool in our toolbox without a base of Midrash. But said, Rebbe, Kiba, don't forget, there's something more important than that. Liphneh miyatem mittarim. Tahara does not need all those external things. Because Tahara really takes place in the privacy of your own heart. Liphneh miyatem mittarim. If you have either Shabbat Shammahim, you don't need a Cohen-Gottal. Rather, you just need to do genuine Tashuvah. If you have a Cohen-Gottalivan, you don't need a Cohen-Gottalivan. If you have a Cohen-Gottalivan, you don't need a Cohen-Gottalivan. If you have a Cohen-Gottalivan, you don't need a base of Midrash. If you have a Cohen-Gottalivan, you don't need a Cohen-Gottalivan. Rather, all we need is Sir Adam Likanes, Ela Cohen-Gottalivan. We have to come close to Ashlem. We have to embrace the Cadusha of Yom Kippur as if you're going into the Miqvah, but fully submerged without any Chatsitsot, without any, you know, if any part of a body is not in the Miqvah, 99% is 100% TRAFE. You need either 100% success or 100% failure. There's no second place or no participation trophy. It's all or nothing when it comes to going to the Miqvah. So two when it comes to Tahara. If you give ourselves over completely to Ashlem, you can purify yourself. (speaking in foreign language) To be purified, that is enough simply to be given that gift from a Carter's Barchul. Now, I will ask your indulgence if we can go a little bit longer. And I want to do the next section against about two and a half pages. But I want to keep a certain pace that doesn't take too long to do this essay. And I think this is another very beautiful idea. So in the next section, we're now on page 21. Rouss Davidic points out that we know that when the Ramam describes the components of Teshuvah, the crescendo is vidui, our verbal confessional of sin, where we combine all the things that were in our heart. Then we give them verbal expression. It says solatric. Therefore, in light of everything we've seen until now, two dimensions of sin necessitate two dimensions of Teshuvah. And therefore, if vidui is the highest part of chuvah, so there's also two dimensions of vidui. We continue with this duality. Sine mine vidui. Echal vidui shakapara. Echal vidui shal tahara. I don't think he necessarily means it. Vidui during this time of the day is one, and this time of the day is the other. Rather, every vidui, I think that's what he means. Every vidui has both components, but two different components. In order to illustrate this distinction, our solvatric brings us into a different world for a moment. And that is the world of people who are disqualified from Eidus. We saw that already earlier, that that's one of the illustrations to use. One of the examples he uses to prove this point that Teshuvah can't actually, that sin contaminates. And therefore, a person is puzzled, disqualified from being a witness. So in that context, he points out the Gomaram, Setha Sanhedrin, the Tafchahayam and Baiz, also brought down by the Ramam in the laws of Eidus. It tells us that certain people have avaros, which are disqualifying them from being a kosher witness. Among the examples, are people who are dice players, Masakhpakovya, gamblers in that sense, or Malvabirivis, or they lend with interest, or they're mafriqayonim, they have pigeon races or bird races, again, another kind of a gambling. And the Gomaram and the Ramam continue and say, "This person." And it's of course only those three, these are broader categories. You know, playing with dice could be extrapolated to professional poker players, and it's not just bird racing, but it could be horse racing. And then it mentioned, of course, you know, that a Jew is not allowed to charge another Jew interest. So people involved in that, if they did it, would be also transgressing and disqualifying from being a witness. This is the Lakhha, brought down by the Gomaram, and the Ramam. So what is fascinating, what draws Ravus Havechik's attention, is the fact that the Gomaram and the Ramam tell us that to do Tushuva and to restore your status as a cultural witness for these sins is not enough to simply do Tushuva or regret, confess, you know, no longer be a gambler or a lender with interest, but rather the Gomaram and the Ramam brings us down. It says that each of the three things, you basically have to destroy or demonstratively break the thing that you used for the sin. So for example, the, you know, the tables that you use to play dice or the dice themselves have to be broken, says the Gomaram. Or if you're a Malva Baripis, you have to rip up the contract. It's not enough to just do Tushuva, you have to rip up the contract, etc. You have to let the birds go, free them, completely remove yourself, this is yourself from the things of the sin. So Ravus Havechik's comments, "Hath Tushuva shalayla, we're in the bottom of page 21, Hari Ina, Ela, El Isur, gazal, vallama, chuva, tam chuva, buraga, shaim, et khati, malabar, vainam, o skimeo, tairbud, de varmushal, yeshbem, gazal. In essence, as of Salva Havechik, each of these in their own way, but each of these is some form of monetary crime, some, you know, open-ended version of, or lighter version, misdemeanor, so to speak, version of theft. Ribis is taking advantage of a person financially, they're desperate, they need the money, and you charge them interest. And the various forms of gambling, again, it's not, we're not talking about someone who's held up with a gun, it's not that kind of robbery, but still, no one lays a wager, lays a bet that they know 100% they're going to lose. That's just burning, you know, that would be setting their money on fire. So you may know that the odds are long, you're a long shot, one of the odds I'm going to win, but if you put that bet down, it's because you're really deep down, thinking you've got to win, or that there's a good chance you're going to win. And therefore, when a person takes your money when you lose, especially if you're competing against someone, you're playing poker, and on some level, they're stealing from you, because they're taking money that you never really, truly, with a full heart, wanted to give them. If you knew that they were going to be winning, you wouldn't have put the money on the table. So, give it all that, instead of solvacic. Shouldn't it just be enough to do genuine tushuva, regret, confess, and no longer be a gambler, no longer be a lender with ribbous? Why do we have to have this seemingly extreme, you might even say almost juvenile, demonstrative act, I ripped up the contract, I broke the betting table, the gambling table, I threw away the dice. Why is that necessary? So, solvacic to answer this question makes a very subtle and classically analytical and brisker distinction. He points out that this fact that you have to go so far as to break these things, destroy them, remove them, it's not brought down by the rambam in Hihlkhos tushuva, Hihlkhos chuvah, ein monskiir, hihlkhazu, shishaykh alina chuvah. Because in a economy, when it comes to chuvah, it doesn't have to do that. To just do chuvah, to get forgiven, it would be enough to simply regret, never do it again, verbalize. You wouldn't have to go so far. [speaking in foreign language] [speaking in foreign language] [speaking in foreign language] [speaking in foreign language] for his mistake. [speaking in foreign language] Where the rambam places halaqah is instructive and illustrative. The rambam brings down ein hihlkhos chuvah, just the basics. And the basics are to be forgiven and not be punished. And that is enough to just regret and verbalize. This idea of throwing away the dice, breaking the table, et cetera, that's not necessary just for kapara. That's for going so far as to change who you are. Sometimes, you know, we can't, you know, we can't dance with the devil and assume that we're not going to fall prey. If you really, you know, think about an alcoholic, for example, right? You wouldn't have an alcoholic wouldn't, you know, socially drink or hang out in a bar or, you know, you have to make a clean break. If you really maybe go, you have to do something demonstrative, go to another extreme to really change yourself, if you've been really affected that way. So it says, [speaking in foreign language] To just have a kapara atonement, have your sin forgiven, not be punished, you wouldn't need to go so far. And that's why in [speaking in foreign language] it's not mentioned. Only in [speaking in foreign language] where we're talking about the higher level, not just to [speaking in foreign language] that you're not punished, you're forgiven, you have atonement, but rather the second higher level, you are purified, you are no longer contaminated, you are no longer denigrated, you've changed who you are. That is the whole higher level. And that is, therefore, what is required. In economy, just to be forgiven, it would be enough to do other things, the more minimal, but to change who you are, and therefore change your status. So you're actually also kosher for aid us, that is the type of kapara, and that is something which is much more profound. And therefore, that's why the Ramam included it where he did, but not in [speaking in foreign language] which is the more minimal, but that's why it's required. And therefore, to conclude, let's just do a little bit more. [speaking in foreign language] And therefore, what we see here is another distinction between the two forms of teshuva. If we just want to be forgiven in the sense of not getting a punishment, then we have to stop sinning, and do the genuine teshuva in our hearts and verbalize it with our confession. That's enough for kapara. But if we want to change who we are, not just the punishment, but change our status, change our personality, then it's not enough to just stop sinning, the frosh to remove ourselves from the sin, we even have to remove ourselves from the overall lifestyle. [speaking in foreign language] [speaking in foreign language] Sin doesn't come in a vacuum. Sin is the product of an overall avira, an environment, a social kavra, who your friends are, what places you're hanging out in. And when those are not good, eventually those lead to sin. Therefore, if a person just wants to get forgiven for the punishment, relieved from your debt, it's enough to stop sinning. But if you want to truly change who you are, as I say, you can't dance with the devil, you have to totally separate yourself. You have to, you know, you can't just say, "Go to the bar but not drink," if you're the alcoholic. You have to completely change your lifestyle, not just not sin, but totally change your lifestyle, not just to change and stop sinning, but change your whole Derek, your whole overall approach to life and lifestyle. (speaking in foreign language) And one final, incredibly, (speaking in foreign language) Another way of illustrating this distinction is that a person can be on the wrong track, and need a certain degree of tahara, even if they didn't sin. A person can contaminate themselves, can be a noble, can be a gross person, can be a denigrated person, a degenerate person, even if they didn't pull the trigger, even if they didn't actually sin. You can't say, "I owe a punishment. I owe a debt. I have to do the time." You can't say any of that if I didn't actually do the crime. That's why you actually sinned. But if we're looking at this other dimension, which can be the result of sin, but now we're salvaging, it says another hirdish. It can even precede the sin. I'm in a bad hevra. I'm in a bad place psychologically. I'm in a bad place spiritually. I may not have sinned yet, but I'm already in a place I shouldn't be on any level. I'm already a little bit, a shtickle, a little bit contaminated. Therefore, I may not yet need kapara, but I would already need tahara. So here we've seen just to wrap up. I know the show went a little longer than the last one. I'm sorry about that, but we tried to cover a little bit more ground. But we've seen a continuation of this idea. Two dimensions of sin, yielding a necessity for two dimensions or two types of teshuvah. But they're not just different. They are really, they're a certain overlap, but a lot of very significant and fascinating differences, both in terms of what they demand of us, and even the times in which they can be obligatory. But the real hiddish here is that there's this whole other dimension of tumma. You become degenerated, denigrated, contaminated by sinned. That necessitates a certain form of higher level of changing who we are, of being with tahara ourselves. And that is certainly true if we sinned, and now our salvation gives me makhadeesh, even if we hadn't sinned, if already on the direct sinning, we're already a little bit contaminated. We would already need some form of tahara.
