Drushim of Yom Kippur Maimer – the Shabbos of Shabbosos given over by Rabbi Moshe Genuth ch 1

Drushim yom kippur chapter 1 Shabbos of shabbosims

The highest of shabboses.  The holiest of the holy.  You shall mortify (with awe, subdue the body or its needs or desires) the body (fast your souls) in the 9th in the evening, from evening to evening, you shall stop from work and refrain from eating.

The Alter Rebbe asks why on the 9 when Yom Kippur is the 10th.  Why doesn’t it say the ninth?

This shows up in Vayikra. In this one it refers to the day as male.  The other hower, the one in achrei amot, hashem teaches aaron how to come into the holy of holies. When it talks about the holidays it says on the ninth of the 7th month, Yom Kippur, it says this holiest of days in a masculine way.  It is called by the feminine. 

He and Hoo. 

Hoo is masculine, it is in a masculine form.  But in achrei it is he lochem, in a feminine form.

Shabbat shabbaton is feminine in this chapter but in achrei mot it says hu lachem.  In the nine day, not the ninth of the month, from evening to evening halt work and food.

The main difference is not male and female. In achrei mot this is a law forever. But in emor it ends with the time the ninth day.

We are elevating to a status where we do not need to eat. It is a day of intense joy. 

What is important about this is that it says the seventh month, the tenth day. 

The main question is why does the passuk end differently in both places why one masculine one feminine and why do they end differently.

In emor, chapter 17 it would have been more appropriate to say it is an everlasting law. In achrei mot it is talking about the order of the service and that is only relevant when there is beis hamikdosh. Otherwise it is not relevant because you can’t do it. But an eternal law is whether or not there is a beis hamikdosh.

In emor he is talking about the order of the festivals and that is eternal whether or not there is a temple we cant do anything but we still have the holidays so there it should have said eternal low, in in achrei mot where it is describing the temple service.

So what is aaron doing in the holy of holies once a year.

He is atoning, cleansing it from the impurities of the Jewish people, that somehow we caused impurities in the temple itself, that our actions desecrated the temple.  We make mistakes, a korbon can become tame and yom kippur from the standpoint of the temple is resetting the temple, cleansing it of the impurities, and that is what the service is about.  Still we have a kapara hakodesh, from the inner point of view what does it mean to cleanse the holy.  When we say kapara there is some kind of chait, a transgression involved.  When there is something impure it is a chait.

There is atonement.  What is that about.  A direct student of Yisrael Srug, another student of the Arizal, who wrote this book . what does he say there?  Why does it say that he atones for the holy or he cleanses the holy.  Really he is talking about aaron who is supposed to do this.  It is referring to Hashem that He is the holy we are cleansing, not the tabernacle. 

It says that Hashem is willing to dwell in us, amongst us, even though we sin, we are impure.  He ware cleansing His presence, the Shechina.

In the same way, aaron is doing it for the tabernacle but the real work is cleansing the shechina.  When Hashem committed to being in this world He commits to being in the laws of this world and a prisoner cannot free Himself from incarceration so He needs the kohen gadol to do it for Him.  His Presence is for the kohen to cleanse it.  To cleanse the holiness of the holy.  He changes the wording from achrei mot.

These are the questions.  To understand the changes in the wording, we have to start – what is the purpose of mitzvahs. Why do we have commandments?

We know that the purpose of the soul is to do the commandments today, as it says in the Zohar, and Avraham came with his days.  What we call time is meaningless if it is not a garment for the soul. How do we wear each day?  Through the commandments, that are described as garments.  The real maning of time is the commandments we do that form the day.  Time is like a thread.  One dimensional.  We only see it moving in one direction.  We are getting a thread of lifetime at the speed of time. What are we going to do with it, be carried by it, time is passing, or we take the thread and we weave it into a garment, a three dimensional garment when we wear it.  We are pulling this thread back and forth through the commandments and creating a fabric.

Time is at first one dimensional and through our actions we can make it two dimensional and then three dimensional when we wear it.

Why three dimensions of space and only one of time?  If you have three dimensions of space, why is time not the same, why can’t we wear time, be contained in time.  How can we be contained in time?  The only way we can come into it is to create a garment we can put on .  we change the fabric of what time means to us. Otherwise life is just a passing through and we come out with a long string but nothing to wear.

Hashem has created space in three dimensions so we have a place to function but time is up to us. Hashem created in order to do….He created time in such a way that through our actions we can manipulate it so we can wear it and it can be used.

Really this fabric is made out of 613 commandments, each one a pattern in the fabric.  A person has to perform each one.  If I am in a time period where there is no beis hamikdosh it is okay because I was also in a time period where there was a beis hamikdosh.

When you learn chassidus and you have to try to understand what they are saying, we see images…where do you get the idea of time forming into a fabric.  What does it mean that you wear time?  The picture that kabala and chassidus has of the soul is that each one of us has to perform 613 commandments.  There used to be no way to do Mesiras nefesh however it has become much more normal today.  Expulsion holocaust, etc.

What does a neshama do…it has to be here and here and here,   we think time is sequential, like a thread.  But gilgul means it is like we are wrapped up in all the different periods we were in.  deeper inside there is a garment around me that I am wrapped in, and my mitzvahs in that time period created that garment, I or the kohen gadol.  I am coexisting in all those places at the same time if I continue to coexist, if I don’t create the garment I have to come back until I do create one to wrap myself in.

The thread is one dimensional. It becomes a garment when we do mitzvahs and we take it with us wherever we go.  That is a man of all ages, of all the ages with me.  Why do I learn gemara?  They were setting up the basic fabric from which all the garments are made, from how we make the garments for all ages.

It says that Hashem is willing to dwell in us, amongst us, even though we sin, we are impure. He ware cleansing His presence, the Shechina.
In the same way, aaron is doing it for the tabernacle but the real work is cleansing the shechina. When Hashem committed to being in this world He commits to being in the laws of this world and a prisoner cannot free Himself from incarceration so He needs the kohen gadol to do it for Him. His Presence is for the kohen to cleanse it. To cleanse the holiness of the holy. He changes the wording from achrei mot.


So really it is up to us to recognize Him, feel compassion on the Shechina in exile in our painful messages and then will to go above our natural will in run and return, to the place of bitul, and then invest it all in commandments


He says it straight out here

If anyone is seething right now

Send the person heartfelt gemar vchasima tova. Put the shechina of your life force into the mitzvahs ahavas yisrael and not hating in our heart
Bring that shechina into the world as a mitzvah, ahavas yisrael

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