Rosh Hashanah: Teshuvah Begins with Longing to Return to Hashem

Transcript

This Torah class is brought to you by TorahAnytime.com. For Rosh Hashanah, speak a little about the inyanim of Rosh Hashanah, and what is the avodah of Rosh Hashanah. Obviously, there's a lot to talk. Malchiyos, Zichronos, Shofros. And obviously, we cannot cover Rosh Hashanah in a few moments that we have for the shiur. We can take out one nekudah, one point, which I think is important and I think is an emesdige yesod. I think we'll walk away with something inspiring, something that could give us hisoirerus for Rosh Hashanah. We all know that Rosh Hashanah is the haschalah of Aseres Yemei Teshuvah, our ten days designated for teshuvah, and it begins with Rosh Hashanah and it concludes with Yom Kippur. Ten days of teshuvah means ten days that we could do teshuvah, we're supposed to do teshuvah. The famous she'eilah, the famous question: teshuvah has halachos that we must fulfill in order for it to be a teshuvah. There has to be charatah. Kabbalah, vidui, to regret the sins. You have to be mekabel not to do them again. And you have to say vidui b'peh. According to the Rambam, that's the ikar of the teshuvah, a famous Rambam, that according to the Rambam, that is the mitzvah. K'sheya'aseh adam teshuvah, that when a person does teshuvah, he needs to say vidui. So the mitzvas aseh of teshuvah, according to the Rambam, is the vidui. So it's not only what a person thinks in his heart, the charatah and the kabbalah, but the vidui. He's got to speak it out clearly: I've done these aveiros and I won't do them again. There's a shailah in the Rishonim how to learn up the Rambam. Maybe even the vidui needs to include the kabbalah la'asid, that I should be mekabel clearly that I won't do it again. I'm not here to give a shiur in Hilchos Teshuvah, even though I wish I could. There's so much more to talk on those Rambams. But ein zaches klal. One thing is definitely clear, that it's not enough what you think in your heart to mekayem what we call teshuvah k'din, but vidui, you got to speak it out. And speaking it out means, kach v'kach asisi, I did so and so. And I'm misnad on it. So how could Rosh Hashanah be from the Aseres Yemei Teshuvah if we are so careful we go out of our way not to mention chet on Rosh Hashanah? As a matter of fact, in the halacha, we all know that people are supposed to refrain from egozim, not to eat nuts. Why? Because egozim, egoz is gematria chet, yeah. Did you say you did a chet? No, you didn't even say you did a chet, yeah. Just to say the word chet on Rosh Hashanah, talmid chacham nevad chet. You didn't say you, but because you're eating the egoz means that what? That you did the chet, because you're taking in the chet. It's not what it means, right? It means that I mentioned that there's chet on Rosh Hashanah. There's no such a thing as chet. Rosh Hashanah, chas v'shalom. Al tiftach peh l'Satan. Don't mention the word chet on Rosh Hashanah. It's ידוע from the Kotzker, like zogen sharp, he used to say very sharp, the oilem is so careful not to eat egoz on Rosh Hashanah because egoz is gematria chet. Chet is definitely gematria.

That's klach. So the same way we are so careful, the same way one is so nizhar, chas v'shalom, to have any zecher, any reminder of chet, you have to make sure that the actual chata'im you're careful from. Shaych. Why am I bringing this out? Because it brings out the kasha even more. How could you do teshuvah on Rosh Hashanah if you can't even mention the word chet? Could you imagine a manch doing teshuvah? On what? Can't say. No mention. I don't even want to... what? I didn't do anything. Shaych teshuvah. On hazkaras chet, on a remez that you did something wrong, it's definitely not possible to do teshuvah. And yet, it's considered from the aseres yemei teshuvah, the hachalah of the days of teshuvah. How do these two things coincide? How do they fit together that on one hand it's aseres yemei teshuvah, and l'halachah you can't do teshuvah? Come, we daven. Is there any mention of, I did chata'im, chas v'shalom? We don't mention chata'im. Is there any mention of teshuvah in the davening? Nothing. We say, u'teshuvah, u'tefillah, u'tzedakah ma'avirin es roa hagezeirah. All right. So the word teshuvah maybe you could say, but the word chet you can't say. All right, maybe. Teshuvah, tefillah, u'tzedakah ma'avirin es roa hagezeirah. Teshuvah. On what? Chas v'shalom, nothing. I didn't do anything. Chet? Punish, malkus on chet. So what does it mean that it's from aseres yemei teshuvah? In years past, I've told you different mahalchim. One of them I told you over that I heard from the big Rosh Yeshiva, Reb Elye Ber Wachtfogel: teshuva before teshuva, haschalas teshuva. This year, let's try to be masbir another mahalach, something that we could walk away with a new insight and understanding of teshuva on Rosh Hashanah. Because obviously, medavton teshuva, and at the same time, obviously you're not allowed to do teshuva. So how are we to understand what is the teshuva versus aseres yemei teshuva? So I want to begin with the lashon of the Tur, which is actually in the Chayei Adam, B'arichus. Chayei Adam brings it down clearly, and that we spoke last week, that the days of Rosh Hashanah, Yom Kippur, the yemei ha'eisonim, this month, are called yemei harachamim v'haslichos. And we explained last week why are they called yemei harachamim v'haslichos. But there's also another nusach of what these days are called, and that's in the Tur, and that's in that Chayei Adam, in the beginning of Hilchos Rosh Hashanah. They are called yemei haratzon, yemei ratzon. You'll see some machzorim, some sefarim will call them yemei harachamim v'haslichos, and some places it's referred to as yemei ratzon, days of will. Now what does it mean? What is the understanding, the taich, in yemei haratzon? So the pashut pshat is that there's will between the Rabbeinu Shloilam and Klal Yisrael, and that is that the Rabbeinu Shloilam is going to be meichel us, goodwill. It's a time of ratzon. We did aveiros. We want to reestablish the kesher with the Rabbeinu Shloilam. The Rabbeinu Shloilam is mekabel us. For lack of a better term, we would call it days of goodwill. Yemei ratzon. Ratzon. Days that the Rabbeinu Shloilam has ritzui, ritzui, that you're able to reestablish. Yes, we sinned, okay, but nevil zachi bebeten. We want to fix that, fix the problem. So it's ritzui, merutzeh, acceptance. And I could find you all different types of nouns to explain the word ratzon, but more or less it's goodwill. Meichel zayin, mekabel. The Rabbeinu Shloilam will accept us. But there's a meyredike vort, shteit in Sfas Emes.

Yemei ratzon, because the avodah of these days is the ratzon, to tap into what's really inside our wants. What do we want? Vos vil a Yid? It's yemei, it's days that the avodah is ratzon, the wanting, the will, the ratzon pnimi of the Yid. And the Rabbeinu Shalom is searching that. That's what he's looking for. He's looking to see, vifil ratzon, how much want. What do you want? What is it that you want? Now, a lot of times, I once saw this and it struck me. Remember somebody coming and talking and talking and talking. So the Rebbe zugt, Vos vilstu? What do you want? A beisai, the beis with tefillos is enough. Do you have any idea of the slichos? How much tefillos we say. Vos vilstu? Let's talk l'maaseh. What do you want from all the talk, from this, from that? Vos vilstu? The Rabbeinu Shalom will listen. Eis ratzon, yemei ratzon. What is your ratzon? And I want that the oilam should understand what does it mean, ratzon. We say, L'David Hashem ori in this tekufah. Obviously, the mizmor l'David, Hashem ori, is the avodah of these days. That's, in the psukim, must be the avodah. Ki tzpeneini b'sukko ra, b'yom ra'ah, yastireini, says right. David Hashem ori, ori Rosh Hashanah, yishi, zo Yom Kippur. Obviously, the mizmor l'David, Hashem ori, is the days of Elul, Rosh Hashanah, Yom Kippur. Let's take out a pasuk from it. The pasuk says, V'chama libi, bakshu panai, es panecha Hashem avakeish. And we mentioned from Rav Gifter, zatzal, the translation of the pasuk, a meirdige deher. I want to show you something, an interesting ha'arah. It talks about bikush, the searching. Achas sha'alti me'es Hashem, osah avakeish. The bikush. The bikush is the avodah, to mevakeish, to search, to want. Rosh Hashanah zucht men az m'zol m'vellen, that you should want something. Es panecha Hashem avakeish, to search. L'cha amar libi, to search. Es panecha Hashem avakeish. There's a meirdige vort from the Chafetz Chaim. Chafetz Chaim says that normally when a person searches something, he's very unhappy. Why? Because as long as he doesn't get what he's searching for, he's frustrated. Then there's frustration. Mizucht, zucht, zucht. They're frustrated, right? As long as you don't get what you're looking for, by the Ribono Shel Olam, by avodas Hashem, it's the exact opposite. The bikush itself makes the person happy, the searching. It's not about what you retrieve from the search; it's the actual bikush. And he brings the pasuk, Yismach lev mevakshei Hashem. The mevakesh, that itself brings the simcha. Yismach lev mevakshei Hashem. And what's the pshat in this Chofetz Chaim ha'beisai? Because in avodas Hashem, it's about bikush. It's the journey of looking and searching to get to the Eibishter. And mimeila, that itself is avodas Hashem. The avodas Hashem is the bikush, the ratzon, the wanting, the searching. That itself is avodas Hashem. And you see that that's the avodah that's required and asked of the Yid during Elul.

Lecham ar libi, bakshu. To search, bakshu פניך. To search, to search, to search. And ken zayin, that's the pshat in the pasuk, Acha shalti me'es Hashem, osah avakesh. The mefarshim will ask, a double lashon, she'eilah, bakashah. There are many terutzim on this kushya. It's a double lashon. Why does he repeat himself? Why does he use two different leshonos? From what we just explained, I think there's a meyudik yesod, and again it belongs in l'David Hashem ori, because this is the avodah of Elul. And that is, David is being mevakesh. What does he want? Acha shalti, he wants that it should always be what he's mevakesh. That's what he wants. Acha shalti me'es Hashem, ich beter dem Ribono Shel Olam that I should always be in a situation, in a state of mind, in an his'orerus, that I'm mevakesh, oisa avakesh. It shouldn't be complacent. A person sits in the beis medrash, he kumt yetn tog davenen, okay, it becomes the norm and he misses the bikush. Acha shalti, says David HaMelech, vos bet ich, Ribono Shel Olam? It's not only shifti b'veis Hashem. It's not enough just to sit. It should be oisa avakesh. I should always want. The ratzon, that I want to mean, that I want, that itself becomes a chelek of the avodah, bakshu פני. Teshuvah. What is teshuvah? I saw peleged some sefer. The Chasam Sofer says that the ikar of the teshuvah is not the actual teshuvah. The Chasam Sofer says, ha'ikar hu hataavah lashuv laShem. He brings a pasuk, Uvaa Levi me'achad she'arecha, b'chol asher ta'aveh nafsho, v'sheireis k'chol echav haKohanim. Zogt the Chasam Sofer, he's coming me'achad she'arecha. What does that mean? Zogt the Chasam Sofer in the drashes, he's like everybody else. He's complacent where he is, me'achad she'arecha. Uva, he needs to come b'chol asher ta'aveh nafsho, that he has to want to come. And when he wants to come, v'sheireis k'chol echav haKohanim, then he's like everybody else, the tzaddik. Who's in the Beis Hamikdash? Because the ikar zachter is the taiva to want to do teshuva, as the zachter says. Avada medavduk kein teshuva. There's no question that a person needs to do teshuva. But maybe more important, and this is what the Chasam Sofer is telling us, is not the actual doing of the teshuva, but it's to taka beishov. You know, rabosai, a person could do all the hilchos teshuva, and he misses the nekudah that he's not shav lifnei Hashem. There's a teshuva pnimi. There's a teshuva that the person inside must have vil tzricha kumen tzu the Ribono Shel Olam, and then there's a teshuva in maaseh. And just like every other mitzvah, a person could miss the whole yesod of the mitzvah because he didn't pay attention to the tachlis. The Rambam speaks many times, what is teshuva v'hu? Sheyashuv hachoteh lifnei Hashem.

Vos vil der Rambam lifnei Hashem, ale fregendos, un mustam mit sheingehalte Torahs, nisht knaie Torah, ober s'yemes, rabosai. Darf iberchazn zakhn vos s'emes. Teshuva has to be lifnei Hashem. Sheyashuv hachoteh lifnei Hashem. It's not enough that he does all the actions of teshuva, and a veln tzerik kumen tzu der Ribono Shel Olam. You have to want to come back. And the truth is, rabosai, people don't even realize how far they are, and they also don't realize how much more inside they want to come back. A person's daily life, he gets so caught up, he runs to daven and he's caught up, and he can come in zitzn, un zogn, alts emes, alts gut, azoi darf men ton, this is right. Did anyone pay attention to inside? What's inside? Yismach leiv mevakshei Hashem. The mevakesh, the searching for the Eibishter. Every Yid searches the Eibishter. Yidden search the Ribono Shel Olam. They search the Eibishter in their daily lives. A person could spend an entire day doing mitzvahs, and he didn't once think to himself, I'm with the Ribono Shel Olam. Am I connected to the Ribono Shel Olam? And I know these are harsh words to say. I know. And it's possible that after I say the shiur, someone's going to come over to me who gives you the right to say it, the mechateisen, and then... It's the truth, which I tell you. I'm not afraid of the truth. The truth is, we're very unhappy, and there's a reason why we're unhappy. People are not happy. And we can give you a million excuses why we're not happy. People could turn around to you and tell, because it has happened, then because of that, because I'm in this situation. And the truth is, if you pay attention to the Torah, the Torah tells you why you are unhappy. This might make a goy unhappy. All the reasons that you think you're unhappy can mach a goy in mitzvah. What makes a Yid unhappy? Yismach lev mevakeish Hashem. If you're mevakeish the Eibishter, if you live with the Ribono Shel Olam, you're going to be happy. This is what the pasuk tells us. Dovid HaMelech had tremendous redifus in his life. Pelei ployim, the redifus. He had tremendous redifus. It's peladik if you pay attention. The life of Dovid HaMelech encompassed every type of tzarah, redifah that a person can have. His father didn't hold of him. Father held he was nothing. They thought he was a mamzer. As I can go through Tanach, all the... From beginning to end, he wasn't supposed to be born, and then when he's born, his shver hates him, and his father—can you imagine? His father hates him and his shver hates him. And a son hates. Usually you get only one of the three, right? The shver hates you is a given. At least you can ... some tatn ... right? And even if a guy, the tatte hot him fighten, okay, hotte the chazon. Here, ... hakt minem Dovid HaMelech. Here, ... Dovid HaMelech speaks, Lulei ... az ovadti b'oni. Was Dovid a tzefridene man? Yes, he was. He was a very happy person, because Yismach lev mevakshei Hashem. What makes a Yid happy? L'cha amar libi. You want to listen to the lev, listen to what your heart tells you. You know what your heart's telling you? Bakshu פני, and this is Yismach lev mevakshei Hashem. I'm not telling you that people shouldn't go to seek counseling, and I'm not telling you that the counselors should close up their shops. But I can tell you one thing, that what you're taught in school that makes you happy, according to the curriculum of the therapists and that—

It's not the answer tweet. Maybe it's important to go through it, but what's going to make the Yid happy, it's going to be, vakshei Hashem. The person is connected with the Ribbono Shel Olam. What gives me the right to say this? It's a Chofetz Chaim. I want to read to you a Chofetz Chaim, and I was very nis'orer from it. The Chofetz Chaim, in Chayav u'Pe'alo, brings a mashal, and with this mashal he brings out teshuvah. What is teshuvah? Now listen carefully to the words of the Chofetz Chaim. A son — the Chofetz Chaim gave mashalim like this — the son is further from his father, he's far away, long period of time he hasn't seen his father. Of course, he misses his father. The gaguim. This is the word that I'd like that you should walk away with the shiur from, and use this word in your avodah of Rosh Hashanah. Pay attention: gaguim. He tells his father he's returning on so-and-so day. The father, of course, waits from the window. He waits. The day is coming. Early in the morning he's already looking from the window. It's the day that my son is coming. Remember, rabosai, we're children of the Eibishter, and we're misrachekim mi'shulchan av throughout the year. We get far. And like I explained to you, we don't think we're far. We think we're close, but the truth is we're not as close as we really think we are. Harei k'shetoikfin al haleim hagaguim, the moment that the gaguim, the emotion, the gaguim, the missing, he misses to go back, laviim shebashamayim, ha'av metzapeh l'shuvam vechosh l'krasam. So the father comes and runs towards us, bizro'os p'suchos, with open arms. And he says, af she'avad hakeves min hamireh. It's the same thing like when the keves, the sheep, gets broken away, lost from the flock. Hinu b'einei haro'eh k'aveidah hamisbakeshes. He becomes like something that, ah, I found him. The father is looking, I found my son. I see him. Azoi der Ribono Shel Olam, ah. But what's the nekudah, zogt the Chofetz Chaim, b'ram? It has to start from the son, min haben nidresh lefachos zos, sheyis'oreru belibo rigshei hagaguim el ha'av. You have to miss the father. Gaguim. The moment the gaguim begin on the son to return to the father, that's when the father, zogt the Chofetz Chaim, reaches out to the son. Gaguim. The yesod of teshuvah is gaguim. The yesod of teshuvah is you miss the Eibishter. You long for the Eibishter. Gaguim. I want to tell you about beis hapeledike zach. There's something called vidui maaseh. What's vidui maaseh? When you do vidui, we just had in last week's parsha. What do we say? V'havadti mimitzvosecha v'lo shachachti, asisi k'chol asher tzivisani. That's a great vidui, rabosai. I did everything right, everything is gevaldik. I did exactly what you told me to do. So where's the vidui? Imagine a person comes on Rosh Hashanah and Yom Kippur, yeah? I did everything right. I did mamash k'chol asher tzivisani, hashkifah mim'on kodshecha, barech... You told me to say vidui. Es steht in Shulchan Aruch, daf machen vidui Erev Rosh Hashanah, Erev Yom Kippur, I'm sorry, Erev Yom Kippur daf. Doch machen vidui. Okay, I'll do vidui. Es steht by vidui maaseh: asisi k'chol asher tzivisani, hashkifah mim'on kodshecha... Avudah vidui. Where is the vidui? Of course the pashut pshat is that the word vidui doesn't have to mean...

And I'm saying I did something wrong. The word vidui is a discussion beinoi l'vein hamakom. You're talking to the Eibishter directly. She's vadl lifnei hamakom. So vidui can mean I did right, or vidui can mean I did wrong. The word vidui is a dusiach. Many years ago we used this expression. It's a conversation that we have with the Ribono Shel Olam, which again is something we have to me'orer HaBorei. So when you say vidui, it's not something you read in the siddur. You're talking to the Ribono Shel Olam. You're having an honest, truthful discussion with the Ribono Shel Olam. That's called vidui. But there's a ma'areh dike vort from Siach Shalom, the Belzer Rebbe. A ma'areh dik, mamash ma'areh dike vort. He says, l'choira the vidui by vidui ma'aser, where is it? What is it? He did everything right. The teretz is that a mensch steit uf un er zogt, Asisi k'chol asher tzivani, and in his heart he knows it's not true. He knows he didn't do everything right. But he wishes it could be true. In his heart, he's shivrein halev, halevai volt es geven emes. I wish I could say truthfully, Asisi k'chol asher tzivani, but that's the vidui. You don't have to say you did something wrong for it to be vidui, for it to be teshuva. You could say you did everything right. And in your heart you wished it was the truth that you did everything right. You feel there's a longing, there's a cheshek, there's a ratzon, halavai volt es geven emes. Hatesh is aich teshuva. But I want to show you something. I see the time. Give me one more minute, if you don't mind. In this week's parsha, we have the parsha of teshuva. V'haya ki yavo'u alecha kol hadvarim ha'eileh, habrachah v'haklalah asher nasati lefanecha, v'hashevosa el levavecha. You'll do teshuva. V'shavta ad Hashem Elokecha. Right? This is teshuva. Umal Hashem Elokecha es levavcha v'es levav zar'echa. In this week's parsha, Parshas Nitzavim, we have teshuva. In what context was teshuva said in this parsha? V'hashevosa b'chol hagoyim asher hidichacha Hashem Elokecha shamah. V'shav Hashem Elokecha shvuscha, v'shav v'kibetzcha mikol ha'amim. Why is it in the context of galus? A meidiker argument, please. But you can only do teshuva when you're in galus? A meidiker argument. You ever had this argument? You had the same argument. So I have a kashya. ... The pesukim say this. Yeah, with teshuva, you'll be among the goyim, you'll be lost by the goyim, and the goyim, Hashem will bring you back from the... Chaveisai, the reason why I'm saying this shiur is because of this ... that I'm going to give you. I saw a perek in Shemishmuel. Peledik. Hafla vafela. Unbelievable. We said in last week's parsha, Tachas asher lo avadta es Hashem Elokecha b'simcha uvtuv lev. And because of this, all the terrible things that it says in the tochacha happened. Most of it is about that you're going to galus, and in galus the goyim are going to torture you. Fragtn ale de kashes, because I didn't oived Hashem b'simcha. Krig a Chazalche clap, and on top of that, galus? It's two kashes, chaveirim. Der ershte kashe is, tuchnis b'simcha is vos? Ek velt, it's the end of the world if Tachas asher lo avadta. Tell me, simcha, one of the תריג mitzvos. Okay, avdus Hashem b'simcha. It's a good thing. Aber this, this is why I go to galus. This is the terrible thing. There's a very famous Chasam Sofer that says, Tachas asher lo avadta — you didn't do, and you were b'simcha, but you didn't do it. Tuchnish, b's not zufrieden.

It's a drush. ... And this was by you simchah. You were thrilled that you got away with it. I didn't have to go. I have an excuse not to come tonight to learn. ... Tarachas shelo yavadta Hashem Elokecha. ... So what? It's worse. And second of all, we all know there's something called midah keneged midah. So why is the golus and the torturing of the goyim and the ... midah keneged midah, v'atachshevadtah ...? Question that bothered me for many years. ... unbelievable, unbelievable vort. Golus, chaveirai, is not an onesh. Golus is that when we get lost in the golus, then we start longing the mitzvahs. We start longing the Ribbono Shel Olam. We start having געגועים. How many times in Musaf do we talk about the neibeis, talk about techilah? We look and we say, Ribbono Shel Olam, Your malchus, Your kingdom, Your kavod, Your Beis HaMikdash. And you know why? Because we don't have it. Because we're in golus. So when you're in golus, you start looking and longing for the Ribbono Shel Olam. Tachas asher lo avadת את Hashem Elokecha, b'simcha uvtuv lev. If you weren't oved Hashem, Rabbeinu Shalom, I was excited to be oved Hashem. I was excited to do the mitzvahs. So the Rabbeinu Shalom sends us in galus, not in onesh, but the tikkun. Like this, you're able to what? To start wanting, to be mevakesh the Eibishter. Uvikashtem misham es Hashem Elokecha. Mi'shan nidachacha b'ketzeh hashamayim, v'shavta ad Hashem Elokecha. That's where the parashah of teshuvah in Parashas Vayeilech, mi'shan nidachacha b'ketzeh hashamayim, misham yekabetzcha. What does that mean? You'll be mevakesh, you'll be kashta misham, because teshuvah is bakshu פני. You have to want. You have to search. You have to long. This Rosh Hashanah is the teshuvah of Rosh Hashanah. It's yemei ratzon. Avadeh, it's not teshuvah on chataim. You can't do teshuvah on chataim. It's liros uzcha, veidecha, the malchus of the Eibishter. We're coming back, like the son who comes back and is missing the Rabbeinu Shalom. Here we were far away. Yetz midanen tzach. We're getting close. We're doing the teshuvah, the pnimiyus of the teshuvah. What is teshuvah? It's lashuv el Hashem, literally. Kum tzurik, der zun kumt tzurik, mit kaguim, with longing to You. That's the teshuvah that's done on Rosh Hashanah. Aseres yemei teshuvah, yeah. The chataim part, pasuk ... Listen to the ... Tzum Melech, ... Rosh Hashanah, the Melech. Just say we want to come back to the Melech. The ... shmutz, it's a tata for a father to clean up the blood. And Yom Kippur, ... until Yom Kippur, the tatteh vet es arum ram. But the yesod of the teshuvah, the lashuv el Hashem, atah das is Rosh Hashanah. ... Take this yesod. There's a type of a teshuvah, Rabbeinu Shleilam, I wish, I can't say none to ... Asisi kechol asher, I wish it was true, I wish I could have done good. Yom Kippur, we're worried about what I did bad. Rosh Hashanah is tatteh, I want to do good. I want the year should be good. I want to do what's right this coming year. Yom Kippur is what I did bad the past year. Two parts of teshuvah, Rabbeinu Shleilam. Rosh Hashanah is the future, Kabbalah. I want it to be a good year. I want to make it right. I want the vidui for asisi kechol asher.

I'll do it right. Yom Kippur is the vidui, but the nishkut letzdiyah, and tzamin hat min haseres yemei teshuvah. You've just experienced another Torah class, brought to you by TorahAnytime.com.