102 —בין ראש השנה ויום הכיפורים, המשמעות הפנימית של התשובה

B"H, Bein Keseh LeAsor, 5704.

To the esteemed Avrechim HaTemimim, iy"a vavac"h and men of action, students of Yeshivas Tomchei Temimim d'alayhem yechyu Montreal.

Shalom u'Vrachah!

In response to your blessing for the coming year — behold, I have taken a blessing and return to you a blessing for a good sealing and final sealing in both material and spiritual matters, in revealed and apparent good.

These days — they are the days between Rosh Hashanah and "Rosh Hashanah," that is, Yom Kippur which is also called Rosh Hashanah (Tosafos Nedarim 23b), and there are several lessons to be learned from this. Among them is the distinction between Rosh Hashanah of Rosh Hashanah and Rosh Hashanah of Yom Kippur: the first is in an external aspect, while the second is in an aspect of soul and inwardness (Likkutei Torah on "Vehayah Bayom Hahu Yitaka").

And just as simply, the matter of these days is the service of teshuvah (repentance), as our Sages said (Rosh Hashanah 18a): "Seek Hashem..." refers to these ten days between Rosh Hashanah and Yom Kippur. Thus it is understood that all these days are a prelude and preparation for Yom Kippur, for then is the true and ultimate teshuvah — "before Hashem you shall be purified," and the essence of the day atones. See also Sefer HaMaamarim Dvarim Elu Tzohar Taaseh 5702: "Rosh Hashanah is root and source for awe...and Yom Kippur is source for teshuvah."

Similarly, in the inner dimension it must be said that all Aseres Yemei Teshuvah — aside from their individual aspects — are preparation for Yom Kippur; that is, through them one moves from externality to inwardness, which is the general idea of teshuvah that takes place specifically in the innermost part of the soul. Even lower-level teshuvah is so (see Likkutei Torah s.v. Ar'a Lama Tok'in 5691), all the more so higher-level teshuvah. See also Likkutei Torah s.v. Shuvah (the second) where it says: "During Aseres Yemei Teshuvah until Yom Kippur when 'before Hashem you shall be purified,' one reaches 'the face of Hashem I seek,'" and in s.v. Ki Seitzei (the second) 5633 it explains that through "the face of Hashem I seek," one comes to seek His face — meaning the essence of His face, the point of heart (not just its radiance).

It can be said that within this — Rosh Hashanah, Aseres Yemei Teshuvah, Yom Kippur — lies included all aspects of man's creation: Rosh Hashanah was established on man's creation day; man was created from his place of atonement (Bereishis Rabbah ch. 14). But this is still potential rather than actualized — in each person's service this means when upon descent of his soul he is made to swear to be righteous; powers are given from above. The ultimate intent here is that "the spirit returns to G‑d Who gave it," which corresponds to Yom Kippur — day of teshuvah and Jubilee (see all this explained well in Likkutei Torah s.v. Haazinu [first], see there p.262). Note that calling Yom Kippur "Rosh Hashanah" mainly refers to Yom Kippur during Jubilee (Arachin 12a; see commentators on Yechezkel 40:1).

This level is reached through one's service from depths — omka d'liba (depths of heart), ten depths within his soul.

May Hashem return us very soon with complete teshuvah before Him — see Likkutei Torah Bi'ur V'lo Avah at its end: this occurs at Ne'ilah; also see Bi'ur on Ki Seitzei explaining Ne'ilah as marriage (inwardness) not betrothal (externality).

And may we merit immediately (as per Rambam Hilchos Teshuvah ch.7 halacha 5 and Tanya Iggeres HaTeshuvah ch.11) complete redemption through Moshiach Tzidkeinu.

Summary

The Rebbe teaches that the days between Rosh Hashanah and Yom Kippur are a journey from externality toward inner connection with Hashem through teshuvah, culminating in true purification on Yom Kippur—a process reflecting both personal growth and cosmic purpose.