Atonement Of The Name

Generally, when mentioning the Yomim Tovim, the Torah mentions the Yom Tov and subsequently tells us the mitzvot of the day.  However, in the main parsha of the service of Yom Kippur day, parshas Acharei Mos the Torah first tells us the entire avodah and only afterwards mentions the date.  Why when it comes to Yom Kippur is there a reversal from the normal sequence?  If you look at the avodah in the machzor of Yom Kippur you will find that the vidduy the Kohen Gadol says starts by saying anah Hashem…and then switches to ana bashem…(based upon Yerushalmi cited in Tosfos Yoma 35b,) why the switch in terminology and what does it mean bashem?  Why do we ask Hashem in the prayer that our confession be accepted to be forgiven on this day of Yom Kippur, why the need to mention the day, just ask for forgiveness? 

The Bnei Yissoschor (Tishrai maamer #8) explains that the avodah of Yom Yippur is so great that it comes from the hidden worlds which are above time therefore the Torah “hides” the time of the avodah.  Based upon this idea he explains why the tractate is called Yomah.  Why not call it Tractate Yom Kippurim?  Since the day is so great it must be hidden, and we don’t mention it explicitly.  That’s why Chassidim call the day Yom Hakadosh.  The holiness of the day is so great that it can’t be even spoken explicitly. 

Rav Solivetchik said that besides the simple interpretation of ביום הזה לכפר עליכם meaning that on this day Hashem will atone you, the “bais” can mean through this day (based upon rule of Even Ezrah.)  It’s the day itself that causes the attonement.  That is why we ask Hashem to forgive us on this day of Yom Kippur, for that is what is the cause of the kappareh.  [Even though the Rambam follows the opinion of the Chachamam that Yom Kippur atones only with teshuva, not like Rebbi who holds even without teshuva (Shavous 13a.)  It is clear from Rambam Laws of Teshuva (1:3-4) that it’s the day the day that causes the attonement and the teshuva is just a תנאי to be able to receive the attonement.]  Based upon he explains the language of the vidduy as well.  First the Kohan Gadol talks to Hashem and asks for forgiveness.  The second time the Kohan is asking that the attonement come through the name of Hashem.  It comes out that the day itself causes the atonement because it is linked to the name of Hashem.  That is why the day isn’t mentioned, for it is like the name of Hashem that we don’t enunciate explicitly (Divrei Hashkafa pg.184-192.)  What does this mean, how is the day linked to the name of Hashem and how is that the cause of atonement? 

The Gemorah (Yoma 20a) says “hasatan” has the numerical value of 364 because there is one day he has no power over and that’s Yom Kippur.  Why is Yom Kippur satan free?  Yom Kippur is a day where (in a spiritual sense) the tzimtzum of the world’s existence as a separate entity is covered over.  It’s a time when everything reunites with its source.  (That is why in the yoval year, its Yom Kippur when slaves and fields go back.)  It’s not a day when atonement is granted because the sins are forgiven, rather the sins don’t exist.  When the pure, untainted inner soul is connected to Hashem, there are no sins.  Chassidus teaches that the Tetragrammaton is the name used to indicate that Hashem is constantly giving life to the world (mehaveh olamos.)  That name is normally concealed by the name of Elokim which has the same numerical value as tevah so it appears as if Hashem isn’t involved in the world.  However, on Yom Kippur the Tetragrammaton is revealed to the world.  Everything becomes reconnected with its Creator.  That is why it is specifically on Yom Kippur when the Kohan Gadol pronounces this name, for it is only on this day that this name is revealed to the world.  It is the revelation of the name of Hashem through Yom Kippur which brings about kapppareh.

In the prayers on the High Holy days in the ובכן תן פחדך we sayוכל הרשעה (כ/ב)עשן תכלה .  Why do say it should vanish like smoke specifically?  Rab Moshe Shapiro (Shuve V’nechzeh) explains that smoke is just a disguise.  There is no essence to it and when it goes away nothing was affected.  So too the averos appears to be a reality but when exposed to the reality of Hashem’s presence they are no longer apparent for the true, wholesome, pure reality is reveled.  

The Gemorah (Sanhedrin 103a) says that the middas hadin didn’t want to accept the teshuva of Menasha so Hashem dug a tunnel under the Throne of Glory and accepted his teshuva.  Even though the middos hadin were right for his teshuva wasn’t very sincere (see further detail in the Yerushalmi) Hashem atoned even without proper teshuva.  By reattaching to Hashem there were no averos.  Menashe is the words Moshe plus a nun.  Menashe reached the 50^th gate that Moshe couldn’t.  He tapped into the power of connection to Hashem where lack of the sincerest teshuva doesn’t hold a person back (B’lvavi Mishkan Evneh.)