Hamaayan/The Torah Spring Edited by Shlomo Katz Yom Kippur 10 Tishrei 5754/September 25,1993 From our archives..... "A Plan for Teshuva" from R' Tzaddok Hakohen In proportion to a person's distance from evil and physical desire is his closeness to Hashem and his appreciation of G-d's light. Conversely, in proportion to a person's reaching-out to G-d is his distance from evil. Regarding this, Chazal said (Avot ch.3): If there is no wisdom, there is no fear of G-d, [but] if there is no fear of G-d there can be no wisdom. "Wisdom" refers to an appreciation of G-d's majesty, while fear of G-d refers to the disdain of sin. This fear is like an empty vessel into which G-d pours wisdom. In other words, as man removes foolishness and evil from himself (by virtue of the fact that he acquires fear of sin), he becomes an empty vessel in which there is now room for Torah. However, the mind is incapable of being empty, and it must necessarily be occupied either by Torah or by foolishness and evil. If a person chooses the path which allows room in his mind and heart for Torah, Hashem will fill that void. This is further alluded to by G-d's promise: "Make Me an opening the size of a needle's eye, and I will make for you an opening as large as an auditorium." We have previously said that neither wisdom nor fear of sin can exist alone, but rather, each needs the other. Thus, if a person makes a small opening for G-d - i.e. acquires a minute amount of the fear of sin - Hashem will rush to fill that opening with wisdom. This, in turn, brings about greater fear of sin, which, in turn, leads to another infusion of wisdom. Thus, from a tiny opening develops a larger one filled with wisdom and fear of sin. All of this can come about from one moment of awakening to return to G-d. (Tzidkat HaTzadik section 152) ************************************ The Yom Kippur Machzor The following essay discusses some of the highlights of the Yom Kippur prayers. They are listed in the order in which they appear in the Machzor. Vidui (confession): This is probably the most important part of of the Yom Kippur prayers, so much so that it is recited in Mincha of Erev Yom Kippur, even before the Day of Atonement begins. The confession of sins is an essential part of repentance, the goal of Yom Kippur. It is human nature for man to rationalize his sins, and as long as he does not acknowledge wrongdoing, he cannot change for the better. Vidui is recited a total of ten times on Yom Kippur, and (as noted above) once before the Day begins. The reason for the latter is that between Mincha and Ma'ariv each person goes home to eat the last meal before the fast, and we fear that, given the strictness of the judgement against him and his own trepidation of the Day to come, he may choke and be unable to repent on Yom Kippur itself. It is interesting to note that all of Vidui is said in the plural. There are two reasons for this: firstly that a person who might be worthy of achieving forgiveness on his own may, nevertheless, be forgiven as part of the congregation, and secondly, that many people have not committed all of the sins listed in the Vidui, and to recite it in the singular would be lying. However, by saying it in the plural, we include the sins of the whole community, and not just our own. Finally, note that more than 1/4 of the Yom Kippur confession pertains to the abuse of the power of speech, the sin for which the second Bet Hamikdash was destroyed (i.e. Lashon Hara). Tefilah Zakkah: This prayer was composed by R' Avraham Danzig, author of the Halachic work Chayei Adam, who stated that it should be recited before nightfall and again in the morning. (The custom is to recite it after the final meal on Erev Yom Kippur and before Mussaf of Yom Kippur.) This Tefilah is a combination of prayer and confession. In it, we express our remorse at having used all of our G-d - given faculties to flout His will, rather than to serve Him, and we pledge to rededicate ourselves to His service. According to the "Chafetz Chaim" the most important part of this prayer is the following: Because I know that there is hardly a righteous person in the world who never sins between man and his neighbor, either monetarily or physically, in deed or in speech, therefore my heart aches within me because, for a sin between man and his neighbor, Yom Kippur does not atone until one appeases his neighbor....Behold! I extend complete forgiveness to everyone who has sinned against me, whether physically or monetarily, or who has gossiped about me or even slandered me...[One may add: except for money that I wish to claim and can recover by law, and except for someone who says, 'I will sin and he will forgive me.'] And just as I forgive everyone, so may You grant me favor in every person's eyes so that he will grant me complete forgiveness. Kol Nidrei: For many people, this is the highlight of other entire Yom Kippur service, but, ironically, it is not even an ordinary prayer. Rather, it is an announcement that "All vows that I have made during the past year, or will make during the coming year shall be null and void." (This should not be taken as a license to make vows with no intention of fulfilling them, because the effectiveness of Kol Nidrei is restricted to very limited circumstances.) Why is this recitation placed at the opening of the Yom Kippur service? Two explanations are offered: The Talmud teaches that many severe punishments come because of broken vows, most notably the death of one's spouse and children (G-d forbid). Thus, we take this opportunity, at this somber moment, to remind ourselves of the sanctity of our word. This is especially important now, because much of our Yom Kippur prayer consists of commitments to change our ways and serve Hashem better. A second reason for the recitation of Kol Nidrei at this point is to (so-to-speak) annul the vows which G-d has taken that He will punish us for our sins. We say to Him: Just as You have provided in Your Torah a means for annulling our vows, so may Yours be annulled. The Avodah (The Kohen Gadol's Service): The service which the Kohen Gadol performed in the Bet HaMikdash on Yom Kippur differed from the service of any other holiday, and was, in fact, the only Temple service that was required to be performed by the High Priest. Only on this day could the Kohen Gadol enter the Kodesh HaKodashim, the holiest part of the Temple. The absence of this Avodah is sorely felt today, as our ability to be certain of achieving atonement is lessened. Thus, many "Piyutim" (prayer-poems) have been composed to recall the details of the Kohen Gadol's service and to mourn over its absence from our lives. (The version found in the Ashkenazic Machzorim was composed by R' Meshullam of Lucca 950-1020 who authored much of the Yom Kippur service in general.) The translation of Tefilah Zakkah, as well as much of the above commentary, is reprinted, with permission of the publisher, from the Artscroll Machzor. ************************************ The learning schedule for Yom Kippur is: Shevi'it & O.C. -- not available at print time Gittin 19 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Rochelle Dimont, Sahra & Yale Ginsburg and family, Yocheved and Jonathan Neuman, and Chaim Dimont, in memory of their husband and father, Rabbi A. Dimont A"H Bert Anker, Judy Gabel, and Harvey Anker on the Yahrzeit of their father Moe Anker A"H ************************************ Donations to Hamaayan are tax deductible