In discussing the laws of various offerings we bring when we make certain mistakes, the Rambam articulates an idea that seems quite strange at first read. This idea is foundational to our experience and proper attitude toward Yom Kippur.

משנה תורה להרמב"ם - ספר הקרבנות - הלכות שגגות - פרק ג

אֵין יוֹם הַכִּפּוּרִים וְלֹא הַחַטָּאת וְלֹא הָאָשָׁם מְכַפְּרִין, אֵלָא עַל הַשָּׁבִים הַמַּאֲמִינִים בְּכַפָּרָתָן; אֲבָל הַמְּבַעֵט בָּהֶן, אֵינָן מְכַפְּרִין לוֹ. כֵּיצַד: הָיָה מְבַעֵט, וְהֵבִיא חַטָּאתוֹ אוֹ אֲשָׁמוֹ, וְהוּא אוֹמֵר אוֹ מְחַשֵּׁב בְּלִבּוֹ, שְׁאֵין אֵלּוּ מְכַפְּרִין לוֹ--אַף עַל פִּי שֶׁקָּרְבוּ כְּמִצְוָתָן, לֹא נִתְכַּפַּר לוֹ. וּכְשֶׁיַּחְזֹר בִּתְשׁוּבָה מִבְּעִיטָתוֹ, צָרִיךְ לְהָבִיא חַטָּאתוֹ וַאֲשָׁמוֹ

Yom Kippur, sin-offerings and guilt-offerings do not generate atonement unless one repents and believes in the atonement they grant. If, however, one rebels against them, they do not generate atonement for him. What is implied? A person was in a state of rebellion, but brought a sin-offering or a guilt-offering, saying or thinking in his heart that these will not generate atonement. Accordingly, even though they were offered as commanded, they do not generate atonement for him. When he repents from his rebellion, he must bring another sin-offering and/or guilt-offering.

This Rambam raises a number of questions:

Question 1: Why would כפרה –kaparah/atonement only work if you believe in it? If it’s true, why does it matter if you believe in it? If it isn’t true, what does believing in it help?

Question 2: How could someone who completed the entire service of bringing an offering as it was commanded down to the letter of the law not achieve כפרה –kaparah/atonement?

The process of Teshuva and the day of Yom Kippur can be transformative. It can provide a fresh start, which is hard to achieve, especially in the social world. Much of our behavior in transactional. People view us in a certain way, and this influences our behavior. Hence it is מדרכי התשובה –a pathway toward Teshuva, to move to a new place or to change one’s name. These actions are not sufficient to constitute Teshuva, but they can assist in the prospect of a fresh start.

We lack the בית המקדש –the holy temple, and we therefore lack the comprehensive experience of Yom Kippur. We are unable to personally witness the שעיר המשתלח service, where two identical goats are selected, one is brought as an offering, while the other is sent to its premature death. A crimson thread tied around the goat would turn white, indicating forgiveness and atonement for the Jewish people and each individual.

This imagery is a powerful visual aid, providing the opportunity to embark on new horizons as a new person. Last year I was not someone who prayed every day, but now I am someone who prays every day (even though I only started two weeks ago). In order to take advantage of the opportunity presented by atonement, one must have a conviction in its effectiveness to provide a fresh start. The Rambam elaborates on this idea in two different sections of his Guide:

ספר מורה הנבוכים להרמב"ם – חלק ג פרק לו

ומבואר הוא שהתשובה ג"כ מזה הכלל, ר"ל מן הדעות אשר לא יסודר מציאות אנשי התורה אלא בהאמין אותם, שאי אפשר לשום אדם שלא יחטא ויפשע, אם שיסכל בדעת שיבחרהו או מדה והיא בלתי נבחרת באמת או לתגבורת תאוה או כעס, ולו יאמין האדם שלא יוכל לתקן זה המעות לעולם, היה מתמיד על טעותו ואפשר שהיה מוסיף במריו אחר שלא נשארה לו תחבולה, אך עם אמונת התשובה יתקן וישוב לטוב שבענינים ויותר שלם ממה שהיה קודם שיחטא, ולזה רבו המעשים המקיימים זה הדעת האמתי המועיל מאד, ר"ל הוידוים והקרבנות על השגגות וכן על קצת הזדונות, והתעניות, והענין הכולל לתשובה מכל חטא לסור ממנו, זאת היא תכלית זה הדעת, ואלו כולם תועלתם מבוארת:

Maimonides’ Guide for the Perplexed - III:36

It is clear that teshuvah also belongs to this class, I mean to the class of ideas in which it is critical for Torah-adherents to believe in order to have a well-ordered existence. For it is impossible for man not to sin and err, either through ignorance - by adopting an opinion or a moral quality that is not preferable, in truth - or else because he is overcome by desire or anger. If the individual believed that this fracture can never be remedied, he would persist in his error and sometimes perhaps disobey even more because of the fact that no stratagem remains at his disposal. If, however, he believes in teshuvah, he can correct himself and return to a better and more perfect state than the one he was in before he sinned. For this reason there are many actions that are meant to establish this correct and very useful opinion, such as vidui, the korbanos brought for unintentional and some intentional sins, and the fasts. The general characteristic of teshuvah from any sin consists in one's being totally cleansed of it.

ספר מורה הנבוכים להרמב"ם – חלק ג פרק מו

וכאשר היה שעיר המשתלח לכפרת חטאים גדולים כולם, עד שאין חטאת צבור שיכפר מה שהוא מכפר, וכאלו הוא נושא כל החטאים, מפני זה לא נרצה לזביחה ולא לשרפה ולא להקבר כלל, אלא הרחיקו תכלית ההרחקה ויושלך בארץ גזרה, ר"ל שאין בה יישוב, ואין ספק לאדם שהחטאים אינם משאות שיעתקו מגב איש אחד לגב איש אחר, אבל אלו המעשים כולם משלים להביא מורא בנפש עד שתתפעל לתשובה, כלומר שכל מה שקדם ממעשינו נקינו מהם והשלכנום אחרי גוינו והרחקנום תכלית ההרחקה.

Maimonides’ Guide for the Perplexed - III:46

Since the seir ha’mishtaleach is for the kaparah of all major sins, such that there is no communal korban chatas that will atone to that extent, and it is as if the seir is carrying all of the sins - for this reason, it is not accepted as an ordinary sacrifice to be slaughtered or burned or brought near to the Sanctuary at all, but instead it was removed as far as possible and sent forth into a waste, uncultivated, uninhabited land. There is no doubt that sins cannot be carried like a burden, and taken off the shoulder of one being to be laid on that of another being. But these actions are all of a symbolic character, to instill fear in the soul and to inspire it to do teshuvah, as if to say, “We have cleansed ourselves of all our past actions, and we have thrown them behind our backs, and we have utterly distanced ourselves from them.”

Taken together, the Torah and our sages were sensitive to the psychology of the human being, and how an individual’s psychological state might impact the Teshuva process. Indeed, man’s attitude toward Teshuva and כפרה –kaparah/atonement is essential to the effectiveness of the process. Even in the legal framework of הלכה –halakha/Jewish law the proper idea about atonement is necessary to fulfill one’s technical obligation. God gives us the gift of free will, and possibility of complete atonement. But we must believe in this possibility, to take advantage of this unique opportunity for a fresh start.

The Teshuva –return process can help us restore our relationship with God. The day of יום כיפור –Yom Kippur, references the concept of כפרה –kaparah, often translated as atonement. It refers to the process of erasing an error as if it never happened. When we engage in Teshuva, we aim to be granted the divine gift of kaparah, which allows us to move forward with a clean slate and a fresh start. However, the Rambam based on the Talmud articulates clearly that for errors committed against our fellow man, we have no hope of receiving kaparah/atonement from God until we have first received מחילה –mekhilah/forgiveness from our fellow.

אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֵלָא עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר אוֹ בָּעַל בְּעִילָה אֲסוּרָה וְכַיּוֹצֶא בָּהֶן. אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, כְּגוֹן חוֹבֵל חֲבֵרוֹ אוֹ הַמְּקַלֵּל אֶת חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֶא בָּהֶן--אֵינוּ נִמְחָל לוֹ לְעוֹלָם, עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שְׁהוּא חַיָּב לוֹ, וִירַצֵּהוּ. אַף עַל פִּי שֶׁהִחְזִיר לוֹ מָמוֹן שְׁהוּא חַיָּב לוֹ, צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאֹל מִמֶּנּוּ שֶׁיִּמְחֹל לוֹ; וְאַפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֵלָא בִּדְבָרִים, צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחֹל לוֹ.

משנה תורה להרמב"ם - ספר המדע - הלכות תשובה - פרק ב:ט

Teshuvah and Yom Kippur only atone for sins between man and God; for example, a person who ate a forbidden food or engaged in forbidden sexual relations, and the like. However, sins between man and man; for example, someone who injures a colleague, curses a colleague, steals from him, or the like will never be forgiven until he gives his colleague what he owes him and appeases him. [It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him.Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him.

-Rambam, Laws of Teshuva 2-9

The Rambam not only formulates an obligation to request forgiveness, but also an obligation to grant forgiveness to others.

לְפִי שֶׁאָסוּר לָאָדָם שֶׁיִּהְיֶה אַכְזָרִי וְלֹא יִתְפַּיַּס, אֵלָא יִהְיֶה נוֹחַ לְרַצּוֹת וְקָשֶׁה לִכְעֹס, וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֶא לִמְחֹל, מוֹחֵל בְּלֵבָב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה; וְאַפִלּוּ הֵצֵר לוֹ הַרְבֵּה וְחָטָא לוֹ הַרְבֵּה, לֹא יִקֹּם וְיִטֹּר. וְזֶה הוּא דַּרְכָּם שֶׁלְּזֶרַע יִשְׂרָאֵל, וְלִבָּם הַנָּכוֹן. אֲבָל הַגּוֹיִים עַרְלֵי לֵב אֵינָן כֵּן, אֵלָא "וְעֶבְרָתוֹ שְׁמָרָה נֶצַח" (עמוס א,יא); וְכֵן הוּא אוֹמֵר עַל הַגִּבְעוֹנִים לְפִי שֶׁלֹּא מָחֲלוּ לְיִשְׂרָאֵל, "וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה" (שמואל ב כא,ב)

It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge. This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel.”

The Rambam elaborates on the process of letting things go, in his discussion about the prohibition against taking revenge or bearing a grudge:

הַנּוֹקֵם אֶת חֲבֵרוֹ--עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמָר "לֹא-תִקֹּם" (ויקרא יט,יח). וְאַף עַל פִּי שְׁאֵינוּ לוֹקֶה, דֵּעָה רָעָה הִיא עַד מְאוֹד; אֵלָא רָאוּי לָאָדָם לִהְיוֹת מַעְבִיר עַל כָּל דִּבְרֵי הָעוֹלָם--שֶׁהַכֹּל אֵצֶל הַמְּבִינִים דִּבְרֵי הֶבֶל וַהֲבָאי, וְאֵינָן כְּדַאי לִנְקֹם עֲלֵיהֶם… אֵלָא יִמְחֶה הַדָּבָר מִלִּבּוֹ וְלֹא יִטְּרֶנּוּ, שֶׁכָּל זְמָן שְׁהוּא נוֹטֵר אֶת הַדָּבָר וְזוֹכְרוֹ, שֶׁמֶּא יָבוֹא לִנְקֹם. לְפִיכָּךְ הִקְפִּידָה תּוֹרָה עַל הַנְּטִירָה, עַד שֶׁיִּמְחֶה הֶעָווֹן מִלִּבּוֹ כְּלָל וְלֹא יִזְכְּרֶנּוּ; וְזוֹ הִיא הַדֵּעָה הַנְּכוֹנָה שֶׁאִפְשָׁר שֶׁיִּתְקַיַּם בָּהּ יִשּׁוּב הָאָרֶץ, וּמַשָּׂאָן וּמַתָּנָן שֶׁלִּבְנֵי אָדָם זֶה עִם זֶה

A person who takes revenge against a colleague transgresses a Torah prohibition, as [Leviticus 19:18] states: "Do not take revenge.” Even though [revenge] is not punished by lashes, it is a very bad trait. Instead, a person should [train himself] to rise above his feelings about all worldly things, for men of understanding consider all these things as vanity and emptiness which are not worth seeking revenge for…Instead [of doing so], he should wipe the matter from his heart and never bring it to mind. As long as he brings the matter to mind and remembers it, there is the possibility that he will seek revenge. Therefore, the Torah condemned holding a grudge, [requiring] one to wipe the wrong from his heart entirely, without remembering it at all. This is a proper quality which permits a stable environment, trade, and commerce to be established among people –Rambam Laws of Character 7:9

Small things can always be magnified. Look at the day’s trending headlines and you will find that someone said something that when interpreted in the most negative way possible, has set off a storm of responses and counter responses. People and positions vilified, apologies offered and not accepted, goodwill soured and opportunities for collaboration and connection frayed. Our Torah culture has different aspirations.

Yosef’s brothers sold him down to Egypt. They were jealous of him and resented his dreams. After Yosef became the ruler of Egypt, he reconciled with them and invited them to accompany their father and join him in Egypt. Year later when their father died, all the brothers buried him in Israel. After returning to Egypt, there is a strange exchange between the brothers and Yosef.

בראשית נ:טו–כא

טו) וַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כָּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ: (טז) וַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר: (יז) כֹּה־תֹֽאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּֽי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו: (יח) וַיֵּֽלְכוּ֙ גַּם־אֶחָ֔יו וַיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּוּ לְךָ֖ לַֽעֲבָדִֽים: (יט) וַיֹּ֧אמֶר אֲלֵהֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹהִ֖ים אָֽנִי: (כ) וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַֽחֲיֹ֥ת עַם־רָֽב: (כא) וְעַתָּה֙ אַל־תִּירָ֔אוּ אָֽנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶת־טַפְּכֶ֑ם וַיְנַחֵ֣ם אוֹתָ֔ם וַיְדַבֵּ֖ר עַל־לִבָּֽם:

What was it that the brothers saw which prompted them to approach Yosef and plead for forgiveness? What is Yosef’s response, “am I in the place of God”? Rashi provides some insight:

רש’’י – ויראו אחי יוסף כי מת אביהם: מהו ויראו, הכירו במיתתו אצל יוסף, שהיו רגילים לסעוד עמו על שולחנו של יוסף והיה מקרבן בשביל כבוד אביו, ומשמת יעקב לא קרבן:

Now Joseph’s brothers saw that their father had died: What does it mean that they saw? They recognized his (Jacob’s) death in Joseph, for they were accustomed to dine at Joseph’s table, and he was friendly toward them out of respect for his father, but as soon as Jacob died, he was no longer friendly toward them. [From Targum Jonathan ben Uzziel; Tanchuma Buber, Shemoth 2]

After Yaakov died, Yosef stopped inviting his brothers over for lunch. He was cordial to his brothers out of respect for his father. But once his father died, he wasn’t interested in dining with them any more. This is not to say that he didn’t care about them or their shared mission. He was fully committed to supporting his brothers and their families, and together building the foundation of the Jewish people. But that doesn’t mean he wanted to spend his weekends with them.

Yosef responded to them, “am I in the place of God?” The Rav explains Yosef’s response. Can I change the past? No, only God can grant כפרה –kaparah/atonement, to erase an error completely. Humans can grant each other מחילה –mekhilah/forgiveness, allowing us to move on and work together. But that doesn’t change the past, only the future.

This illustrates a noteworthy distinction when it comes to cooperating with our fellow. We don’t have to like everyone. There can be reasons why we don’t get along perfectly with certain people. Most of these reasons probably fall into the category of דברי הבל –divrei hevel, fleeting and temporary matters that can be overlooked. But we don’t have to let those personal issues disrupt our shared objectives. We can grant one another מחילה –mekhilah, a basic level of forgiveness, that allows us to move forward and work together when necessary.

The phenomenon of כפרה –kaparah/atonement, refers to erasing a mistake or error as if it never happened. This is not generally possible in the realm of man. Time only moves in one direction and we cannot change the past. We can however work together, request and grant each other forgiveness, and with this the opportunity to move forward to set a foundation for a better future.

It is a prevailing custom on Rosh HaShanah that we start the new year eating certain foods. This falls into the realm of custom, as it is not mandated by the Torah or the Sages. Ashkenazim have the popular custom of eating apples and honey, codified by the Rema. Sephardim have an elaborate array of foods often including gourds, leeks, beets, and dates. Without losing site of the core mitzvot associated with Rosh HaShanah such as listening to the Shofar and engaging in Teshuva, what is the idea behind beginning the year with certain foods?

ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גיחון (תלמוד בבלי - מסכת הוריות - דף יב,א)

There are a number of questions that we must take into consideration to understand this enigmatic Gemara:

Q1: What is the idea of anointing a king by a flowing spring? What does this activity have to do with a lasting kingdom

Q2: What is the basis for רבי אמי’s odd suggestions?

Q2b: When each possibility is described, why doesn’t the text explicitly mention the negative in each case? (i.e. if the chicken dies…or ואי לא)

Q3a: What does the Gemara mean by ולאו מלתא היא –it’s not a thing?

Q3b: What is the meaning of חלשא דעתיה ומיתרע מזליה –lest his psyche weaken, and his fate will deteriorate? Do we really believe in bad luck?

Q4: What is אביי suggestion and conclusion? I thought the Gemara said “signs are not a thing”. How does he then make a converse conclusion? How does אביי’s approach differ from רבי אמי’s?

כשמושחין את המלך היו מושחין אותו על המעין לסימן טוב שתמשך מלכותו ולא דרך נחש חלילה אלא לעוררו שיתנהג בדרך מעיין אשר לא יכזבו מימיו ולא יתנהג בדרך שיהיה ענינו כאפיק נחלים העובר לשעתו (בית הבחירה –מאירי– מסכת הוריות דף יב עמוד א)

The Torah and our Sages are sensitive to our psyche and our subconscious associations. At this critical time of year, as with other critical points in time such as the inauguration of a new king, we take these associations into consideration. Rebbe Ami suggested a series of associations that may assist a person in remaining positive in times of need (A2), but the suggested actions also have a risk of backfiring and creating a harmful negative association with potentially destructive consequences (A3). The Talmud therefore rejects these actions, and an alternative approach is suggested by Abaye. When Abaye says, “Now that you’ve said signs are a thing,” he means now that we see that our psyche is sensitive, and that negative associations can be harmful, here is an another approach.

Anointing a Jewish king next to a flowing spring, as interpreted by the Meiri, is designed to prompt him to think about his actions in a broader context. Small streams come and go, and his kingship may have a similar fate. But if he operates with consistency, and acts with the long-term in mind, he will have an opportunity to leave a lasting legacy (A1).

The time around Rosh HaShanah and Yom Kippur can be daunting. We are held to account for our day-to-day actions, which we often give too little attention. Scrupulous investigation into our day-to-day actions, which is encouraged during this time, is extremely challenging. The Torah and our Sages were sensitive to this, and a discussion unfolds in the Talmud about how to support a positive and resilient attitude towards the Teshuva process. Rebbe Ami suggested a possible approach which may have resulted in a positive association necessary for success, but also risked backfiring and undermining the objective. The Talmud rejects his suggestion. Abaye suggested our current custom, which is to have fruits and vegetables on the table. As the Meiri points out, we make certain statements alongside this presentation to prompt us to do Teshuva and improve our actions. While there is no risk of a negative association here (A4), the Meiri notes a potential risk of misinterpreting these actions to be superstitious and violate the biblical prohibition against נחוש. He reminds us that words have no independent power. It is up to us to interpret these visual aids properly, which serve as reminders for us to engage in Teshuva.

Saturday night we will begin saying סליחות –selichot, a nighttime prayer service, which continues until Yom Kippur (Sephardim say סליחות starting at the beginning of אלול). When we read through the service, it might seem a little off-putting at first. In fact, it can be a pretty tough way to start the early morning emphasizing the lowliness of the human being. Couldn’t we end this year and start the next with something more upbeat? Indeed, if you read through the actual Rosh HaShannah prayer service, it’s much more uplifting. What is the basis for the selichot service and what are we supposed to take away from it?

The Rav (Rabbi Joseph B. Soloveitchik) discussed this in a lecture he gave in 1968. The entire shiur is over 2 hours long, and I highly encourage listening to it if you have time (here is a link to a version which I restored). There’s nothing like listening to him deliver a shiur. But I’ve done some homework for you and have organized some of the key ideas he presented.

אם זכה אדם אומרים לו אתה קדמת למלאכי השרת ואם לאו אומרים לו זבוב קדמך. (בראשית רבה פרשת בראשית פרשה ח)

According to the Rav, this midrash highlights the Torah’s dichotomous view of man. On the one hand, man is capable of reaching what the Rav calls “dizzying intellectual heights”. He can operate in a way that differentiates him completely from the animal kingdom. Simultaneously, we have a realistic and lowly view of the human being. Man is also capable of stooping so low that he is a disgrace, and not even superior to a mosquito or gnat. These two themes carry through to our תפילות –prayers and Selichot respectively.

ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (תלמוד בבלי מסכת ראש השנה יז עמוד ב)

Rebbe Yohanan is interpreting the verse ויעבור ה' על פניו ויקרא – “And Hashem passed before him and proclaimed”, and retranslating as “And Hashem covered His face”. And if this wasn’t hinted at in the verse, it would be impossible to, even by analogy, state that when it says He covered his face, it is as if he is put on a טלית -talit. The idea being conveyed here is that Hashem demonstrated to Moshe how to conduct the Selichot service. This specific service which is being referenced, as evidenced by the pasuk being invoked, had to be taught directly to Moshe.

Why did Hashem have to demonstrate this to Moshe specifically? We don’t have a corresponding idea that Hashem had to teach Avraham, Yitzchak, or Yaakov how to pray. According to the Rav, human beings have a natural inclination and awareness for how to reach out to God. But this Selichot service is different.

What makes Selichot unique? The Rav points out 3 exceptional elements with regard to Selichot, which don’t follow our standard formula for prayer, and are uniquely available to us during this time period. God had to demonstrate this to Moshe because this service operates outside the general rules of prayer.

Exceptional Element #1

אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה, אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֵלָא בַּלַּיְלָה; לְפִיכָּךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה, יִזָּהֵר בְּכָל לֵילוֹתָיו, וְלֹא יְאַבַּד אַפִלּוּ אַחַת מֵהֶן בְּשִׁינָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֶא בָּהֶן, אֵלָא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים, אֵין גָּרְנָהּ שֶׁלַּתּוֹרָה אֵלָא לַיְלָה, שֶׁנֶּאֱמָר "קוּמִי רֹנִּי בַלַּיְלָה" (איכה ב,יט). וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, חוּט שֶׁלְּחֶסֶד נִמְשָׁךְ עָלָיו בַּיּוֹם, שֶׁנֶּאֱמָר "יוֹמָם, יְצַוֶּה ה' חַסְדּוֹ, וּבַלַּיְלָה, שִׁירֹה עִמִּי--תְּפִלָּה, לְאֵל חַיָּי" (תהילים מב,ט). וְכָל בַּיִת שְׁאֵין דִּבְרֵי תּוֹרָה נִשְׁמָעִין בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכְלַתּוּ (משנה תורה, הלכות תלמוד תורה ג:ג)

This verse in Eichah “Arise, sing out at night" is being interpreted as referring to Torah study. According to the Sages, nighttime is dedicated for Torah study. Study is the ideal use of nighttime. The Rav quoted the following Gemara:

א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא (תלמוד בבלי מסכת עירובין דף סה עמוד א)

Selichot is exceptional because it is a prayer that takes place at night time. (Yes we daven Arvit or Maariv at night, but we know that despite the fact that we have accepted it as a חובה –an obligation, it does not have the same status as שחרית and מנחה –morning and afternoon prayers. Furthermore it take place ideally during the first part of the night, whereas Selichot ideally take place after midnight, in the last section of the night before dawn.

The verse of "קוּמִי רֹנִּי בַלַּיְלָה” - “Arise, sing out at night” is being reinterpreted during the 10 days of Teshuva to refer to Selichot. Nighttime, which is usually exclusively for learning, is transformed into a time for תפילה –prayer.

Exceptional Element #2

יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דנייאל ו) וזמנין תלתא (תלמוד בבלי מסכת ברכות דף לא עמוד א)

Prayer is straightforward for a non-Jew. If someone is sick, they can simply stand up and ask God for healing. In contrast for a Jew prayer requires a מתיר –an allowance. He is limited to 3 times per day. Indeed Shmuel will add that a person may bring a נדבה –an extra prayer in some limited circumstances. But in general prayer is limited to 3 times per day. If someone is ill, so you can do so in the context of רפאנו, or in שמע קולנו, or at the end of שמונה עשרה before you take 3 steps back.

That brings us to the second exceptional element. It is a separate convocation for prayer outside of the traditional 3x per day limit. The גאונים called it מעמד סליחה וריצוי, a convocation or gathering towards forgiveness. Selichot provides an additional opportunity during these days of Teshuva, we have a מתיר –an allowance for additional prayer and supplication.

Exceptional Element #3

וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה…וי”א אף שינוי מקום (תלמוד בבלי ראש השנה דף טז עמוד ב)

This Gemara indicates that צעקה –crying out is an essential element of the Teshuva process. The Rambam describes it as מדרכי התשובה -of the pathways toward Teshuva. Selichot is a method of Teshuva. It emphasizes one side of the dichotomy of man, that he is capable of operating below human dignity. The Rosh HaShanah liturgy reflects the other side of the dichotomy, than he can rise above the natural world, that man can address himself directly to God.

On Yom Kippur during each prayer service we also say וידוי –vidui, commonly translated as confession, but probably more accurately translated as declaration. We articular all sorts of errors, not that we necessarily committed ourselves, but we acknowledge that man is capable of these activities. The Rambam says that even if we have done Teshuva on a particular mistake, we confess that same mistake the following year. This reminds us that we are capable of this error. It’s important to keep this view of man in mind. צעקה –crying out, is one of the ways that we acknowledge the lowliness man is capable of.

The Rav emphasizes that חרטה –recognition or remorse for our previous errors, is not sufficient. It needs to be accompanied with צדקה –charity, and צעקה –crying out, as well as prayer asking God for forgiveness. Those are the elements that lead to true כפרה, restoring our relationship with God (erasing the mistakes as if they didn’t happen).

In summary, there are 3 exceptional elements of Selichot:

* Though nighttime is generally reserved for Torah study, during this time of Teshuva it is transformed into a time of prayer

* Though we are generally limited to praying 3 times a day, we are granted a 4th opportunity during this time

* Selichot are not just another prayer service, but rather part of parcel of the Teshuva process, articulating one side of the Torah’s dichotomous view of man.

The Torah has a unique perspective of the human being. It recognizes his incredible potential and capabilities and encourages us to strive for the highest expression of our humanity. At the same time, it recognizes that man is simultaneously capable of corruption, distortion, and disgracing his human dignity. The Torah embraces both views of man and reminds us that both possibilities stand before us.

וּמִפְּנֵי עִנְיָן זֶה, נָהֲגוּ כָּל בֵּית יִשְׂרָאֵל לְהַרְבּוֹת בִּצְדָקָה וּבְמַעֲשִׂים טוֹבִים וְלַעְסֹק בַּמִּצְווֹת, מֵרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים, יָתֵר מִכָּל יְמוֹת הַשָּׁנָה. וְנָהֲגוּ כֻּלָּם לָקוּם בַּלַּיְלָה בַּעֲשֶׂרֶת יָמִים אֵלּוּ, וּלְהִתְפַּלַּל בְּבָתֵּי כְּנָסִיּוֹת בְּדִבְרֵי תַּחֲנוּנִים וְדִבְרֵי כִּבּוּשִׁין עַד שֶׁיֵּאוֹר הַיּוֹם (משנה תורה, הלכות תשובה ג:ד)

For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year. During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak. (Rambam, Laws of Teshuva 3:4)

Shamai says: make your Torah permanent

שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע (אבות א:טו)

פירוש המשנה לרמב"ם - אמר: עשה תלמוד תורה העיקר, וכל מה שזולתו מעסקיך - בא אחריו, אם הזדמן - הזדמן, ואם לא הזדמן - אין נזק בהחמצתו

The Rambam (Maimonides) comments: Make learning Torah the main thing, and everything besides it comes afterward — if it happens it happens, and if not, there is no harm in its absence.

When we look back on our week, what stands out? While Rashi suggests Shammai is reminding us to set aside times for Torah study, to be קובע עתים —make permanent times for study in your schedule, the Rambam takes a different approach. It’s not about setting aside time per se, or about how many hours one engaged in learning versus other activities. But how do we characterize the thrust and substance of our time?

I studied this mishna with a friend of mine. He raised the question, is the Rambam telling us that if someone spends time away from his work he won’t lose out on business? No, the Rambam is not saying that as long as you study Torah it won’t hurt your profit margin. It is necessary to make sacrifices for learning. אין נזק בהחמצתו —there is no harm in its absence means there’s no ultimate loss to you, no harm to your soul.

There are always tradeoffs in life. It’s a fantasy to think one can have some things without missing out on others. No one wants to lose out, we are even afraid of it. But when we choose one thing over another, what are we gaining and what are we giving up? Are we giving up something secondary for something essential, or are we mistakenly giving up something essential for something secondary?

A particular חברותא —study partner during my time in Yeshiva comes to mind. He had a small business, and would take off most of the morning to study in Yeshiva, as he had been doing for 30 years. If something for work came up and caused him to be late he was distraught, “I’m so sorry to be late, I hate missing our learning.” I never heard him talk about missing out on a business opportunity because we were learning.

David Brooks distinguishes between “resume virtues” and “eulogy virtues”, terms he uses to describe a distinction made by the Rav (Rabbi Joseph B. Soloveitchik) in The Lonely Man of Faith. Resume virtues are items that help move our career forward. Eulogy virtues, the qualities that might be talked about at your funeral, move us forward in a deeper sense.

The Rambam interprets עשה תורתך קבע —make your Torah permanent as an imperative, not regarding our schedule, but regarding our values. Socrates famously asserted he would rather suffer an injustice than commit an injustice (Gorgias 469). While no one wants to be harmed, he was most concerned about harm to his soul. We plan and closely track our career trajectory, but what about our soul trajectory?

When we look back on our week, what stands out most? This serves as a barometer of where we are at when it comes to making Torah a permanent part of our week. Which part of our lives do we say אם הזדמן - הזדמן —if it happens it happens? What is primary and what is secondary?

This newsletter is designed to make Torah a permanent part of my week. If you join me, it can make Torah a permanent part of yours as well.