לפני ה' תטהרו

The obligation of לפני ה' תטהרו.

Erev Yom Kippur

The inference from the following story is that if one has sinned throughout the year they should be sitting and worrying on Erev Yom Kippur.

Yom Kippur And Second Luchos

Not only is Yom Kippur a day of atonement, it was also the day the second Luchos that were given.  Is this coincidence or is there a link between the two events?  Why is there an emphasis that the two goats, the one of the korban and the one going to Azazel, are supposed to look the same (Yoma 62a)? Why does it say in Emor (23:27) שבת שבתון תהיה לכם, when there is no lachem on Yom Kippur since it’s a day of affliction?

The Alter Rebbe explains that the two goats must be the same because they represent Yaakov and Esav and even in on the most basic level (actions aside) Hashem chooses Yaakov and rejects Esav.  This is reflected in the verse in Malachi (chap.1 verses 2-3) את יעקב אהבתי ואת עשו שנאתי.  Even if the two externally look the same, Hashem still decides to have a desire for Yaakov.  On Yom Kippur, the true essences of the Jew which Hashem desires is revealed and that’s why there is atonement granted no matter what level the Jew is on.  (This is illustrated through the law that the very day is itself an atonement.)  Thus, the two goats are the same to indicate even in the scenario where Yaakov seems identical to Esav, Yaakov is still favored.

This blog mentioned before how learning Torah is the ultimate form of teshuva.  We can understand this on a deeper level as well.  The mitzvah of learning Torah is the greatest connection to Hashem for one absorbs the chachma elokus inside of him as the Tanya explains in chapters 4-5.  That’s why it’s the completion of Teshuva; because it is the only way to fully become reconnected to Hashem.

However, not only is the act of learning Torah part of Teshuva but the very essence of Torah reflects the eternal connection between the Jew and his creator for each soul has its root in the Torah and is therefore connected with Hashem.  Therefore, the giving of the Torah on Yom Kippur is not only the giving of the means of complete Teshuva but it’s what allows the pure soul of the Jew to be revealed. (See Rav Yoel Kahn on the moadim.)

In fact, The Sfas Emes suggests that the mitzvah of eating on Erev Yom Kippur is to commemorate the giving of the second Luchos on Yom Kippur. 

It could be that is the meaning of the lachem by Yom Kippur.  The day is a revelation of Hashem’s choosing of you, meaning the very being of the Jew. 

The midrash regarding motzay Yom Kippur cites the possuk לך אכל בשמחה את לחמך ושתה ושתה בטוב לב יינך.  What does it mean eat your bread and wine, just say bread and wine?  Rav Tzaddok explains that it’s referring to one’s Torah learning which reflects the essence of his soul.  That is a fitting way to come out of Yom Kippur when we can reconnect the essence of our soul and can feel its connection to the Torah.

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 revealed.  

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.)     

Hakhal

Rashi (31:12) brings the Gemorah (Chagiga 3a) that ask why are the kids brought along for the mitzvah of hakhal?  Chazal answer to give reward to the one’s that bring them.  Most commentators understand that the Gemorah is referring even to kids that have no understanding of what’s being read; it’s still a mitzvah to bring them.  See for example the Or Hachaim that explains that the Gemorah can only be talking about kids that don’t understand for kids that do understand it says explicitly in verse 13 that they come in order to instill in them the fear of the Lord.  It seems that the Or Hachaim understands the idea of the mitzvah of hakhal is to promote yiras shamayim and that also applies to kids that understand what’s being read. 

However, the Gur Aryeh assumes that for children that won’t understand what’s being read there is no point in bringing them.  He asks if so, what are Chazal asking why do the kids come; they come because of the mitzvah of teaching your child Torah?  He explains the question of Chazal is that if its merely the mitzvah of Talmud Torah that’s the impetus to come, then why specifically at this time and place; it must be there is another reason why the kids must come.  Chazal explain that reason is to give reward to the one’s that bring them.  We see that the Maharal understands the mitzvah of hakhal is to teach Torah and therefore without understanding there is no point.  Rav Hartman in his footnotes asks why there would be a question as to why one must teach their kid in the specific details of the mitzvah of hakhal, if there is a mitzvah of chinuch, it must be done with all the same details as that of a gadol (see Ritvah Sukkah 3a?)  Possibly we can defend the Maharal.  True, chinuch for a mitzvah must be done in the same way as a gadol but here the mitzvah is hakhal and the chinuch is for Talmud Torah.  Therefore, the mitzvah of chinuch of Talmud Torah doesn’t have to fit with all the parameters of the mitzvah of hakhal.  Furthermore, it could be that these are two independent dinim.  The mitzvah of chinuch dereban is training for the child and must be done as if he’s a gadol.  The chinuch of Talmud Torah is a Torah commandment to teach the child how to learn Torah but not necessarily must it comply with the details of the mitzvah of a gadol for the point is that he should have the tools to learn on his own, not the mitzvah per say.          

The Rambam at the end of the laws of the Chagigah describes hakhal as a remembrance of Matan Torah.  The Rambam explains that’s why it must be read in Lashon Hakodesh even if the people don’t understand the language.  Rav Yitzchok Sorotzkin contrasts this with the regular obligation to read the Torah which is a law of teaching Torah.  (See Babba Kama 82a.)  However, we see that the Rambam didn’t understand like the Maharal that hakhal is a means of teaching Torah.  However, why would there be a mitzvah to commemorate Matan Torah, what’s the point?  Along the lines of the Or Hachaim we can understand that it’s to arouse yiras shamaim.  It’s clear from the Rambam that this effect happens even if the words being read aren’t understood.   The holy words of the Torah can pierce to the soul in a way that goes beyond the mental capacity of the person’s understanding of the Torah (see Meshech Chachmah.)      

The Teshuva Perspective

The Gemorah in Avodah Zarah (19a) says (תהלים קיב, א) אשרי איש ירא את ה' אשרי איש ולא אשרי אשה? א"ר עמרם אמר רב אשרי מי שעושה תשובה כשהוא איש.  Rashi comments כשהוא איש - כשהוא בחור בכחו. כלומר ממהר להכיר בוראו קודם ימי הזקנה:  Rav Wolbe points out that we see from this Rashi that the essence of teshuva isn't just to separate one's self from sin, it's להכיר בוראו, to have a recognition of Hashem.  It is to live a life a focused-on Hashem.

The simple understanding of teshuva would be that it is a way of fixing what went wrong.  It is a medicine that must be taken to remove a disease. However, healthy, functioning individuals don’t require teshuva (like Rav Chayim said about mussar.) However, Rashi is teaching us that isn’t the case. Teshuva isn’t a means of erasing sin, it’s a different outlook and perspective on life.  Teshuva isn't just the eraser to remove the crude pencil marks of sin, a בדיעבד state.  Teshuva is a לכתחילה, it’s the pen to darken the imprint of Hashem on one’s life.

 

The Gemorah in Pesachim (54a) says that there are seven things created before the world; one of them is teshuva.  Why would teshuva be created "before" the world if it’s only a do over?  Why would a backup plan be in place even before the A plan gets off the ground?  Why would there be a need for teshuva if there was no sin yet? And what does it mean teshuva was created before the world, there was no concept of time before the world was created to say something came before something else?

The Gemorah doesn’t mean to give us a timeline of what came first, what the Gemorah is describing is that there are certain things that are above and greater than the general rules and boundaries of the world.  Before is in terms of מעלה, it has greater power. העולם comes from the word העלם, to conceal and cover over. This world is a great cover up for Hashem.  It seems as if the world is separate and divorced from Hashem, but in reality, it isn’t.  Teshuva is the ability to raise one’s eyes above the great cover up.  It is the power to see through the façade and see Hashem in the world.  That’s what the Gemorah means that teshuva comes before the world, teshuva is a power which is greater than the concealment of the world.  It is, in the words of Rashi the ability להכיר בוראו.

Writing A Sefer Torah

וְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את.  The Rambam beggining of Ch. 7 from the Laws of Sefer Torah says מצות עשה על כל איש ואיש מישראל לכתוב ספר תורה לעצמו שנאמר ועתה כתבו לכם את השירה וכו.  The rosh says that nowadays that our main learning is not from a sefer torah, rather from other seforim, one fulfills the mitzvah by owning other seforim.  Mitzvot don't change, so obviously the Rosh holds the geder of the mitzvah is to has a sefer to be able to learn with.  Assuming that is the case, why could one fulfill the mitzvah of writing a sefer torah only if he personally writes it, and if one must actually write it themselves, why isn't everyone looking to print their own Gemorah?  See here.