Yom Kippur 5768

Commentary by Rabbi Ephraim Nisenbaum

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Yom Kippur, or as it is often called Yom HaKadosh, the Holy Day, was given to the Jewish people as an opportunity to atone for all their sins. It is a day spent in fasting, prayer, and repentance.

The first Yom Kippur marked the day that Moshe returned from Mount Sinai with the second set of Tablets, the sign that G-d had finally forgiven the people for the sin of the Golden Calf. From that time on, the tenth day of Tishrei was designated as a day of forgiveness for the sins of the Jewish people. The Satan, who in the Jewish tradition is an angel whose job is to prosecute the sins of the Jewish people before G-d, is relieved of his post on this day. (Actually, the numerical value of the Hebrew word HaSatan equals 364, representing the 364 days of the year that he is at his job, excluding one day, Yom Kippur.)

Although there is an opinion in the Talmud that the mere day itself atones for sins, the generally accepted opinion is that Yom Kippur can only atone when combined with repentance. Maimonides discusses exactly what is needed to atone for different types of sins: For failing to fulfill positive commandments, one need only do Teshuva, or repentance, and he is forgiven. For transgressing negative prohibitions, one needs the combination of Teshuva with Yom Kippur to be atoned. Transgressing sins for which the punishment is kareis, spiritual disconnection, and for capital offenses requires not only Teshuva and Yom Kippur, but also one must also undergo suffering to achieve total forgiveness. Sins which involve a desecration of G-d's name, can only be atoned by death.

Also, Yom Kippur can only atone for sins between man and G-d. For sins between man and man, besides repenting before G-d one must ask for forgiveness from the injured party.

During the times of the Temple, the Kohain Gadol, the high priest, would perform a very special service on Yom Kippur in the Temple, while wearing white vestments instead of the regular golden ones. The explanation offered is that the source of Yom Kippur's power of atonement lies in the forgiveness of the Golden Calf. This being so, it would stand to reason that the Kohain Gadol should not wear anything made of gold, which serves as a reminder of the Golden Calf, as "the prosecutor cannot serve as a defender".

“…For the sin we have sinned before You of insincere confession...” (Yom Kippur liturgy)

Rav Yitzchak Zilberstein explains the sin of insincere confession with a parable. A thief was caught passing counterfeit money. The judge sternly imposed a stiff fine upon the fellow. The fellow paid his fine, but was later found to have paid with the very counterfeit currency he had been convicted for passing! The punishment will now be compounded much more than originally determined. Similarly, G-d grants us the opportunity to confess and repent for our sins. When a person merely voices his confession without any meaning, he is transgressing the very sins for which he needed to repent in the first place, thus compounding the punishment.

Did You Know...

The vidui (confession) is recited several times over Yom Kippur. This recital is necessary to achieve forgiveness for one’s sins. One must stand throughout the vidui, and bend one’s back slightly as a sign of humility. During the recital one may not lean on anything in such a way that if the object were to be removed the person would fall. If one did lean heavily on something there is a question whether he should repeat the vidui.

When saying the Ashamnu part of the vidui it is customary to gently strike one’s heart with the fist when mentioning each sin, as if to say that our heart’s desires have caused us to sin. Similarly, during Al Chet, one strikes the heart when saying the word “shechatanu,” “that we have sinned.” Although the vidui is rather generic, if one knows that he/ she has committed a specific sin, it should be mentioned softly, or at least thought of in on one’s mind.

Rosh Hashana 5768

Rosh Hashana Paradox
by Rabbi Ephraim Nisenbaum

Reconciling the joy and fear of Rosh Hashana.

Rosh Hashana is a paradox. In some ways it is celebrated as a joyous day: Festive meals are served amidst large family gatherings, and we extend joyous greetings to one another for a sweet and good New Year. Sin is not even mentioned during the Rosh Hashana prayers, so as not to detract from our positive focus and cloud the joy of the day.

Yet much of Rosh Hashana focuses on the fear of judgment. The Hallel, a prayer of joy and thanksgiving usually recited on holidays, is omitted on Rosh Hashana. As the Talmud puts it, "The Book of Life and Death is opened before Him, and the Jewish people want to sing praises?"

Apparently, the joy of the holiday is subsumed by a fear of judgment. How do the seemingly contradictory emotions of joy and fear co-exist on this holiday?

Before answering this paradox, we must examine a more general question. What is joyful about any occasion? What is the reason for the joy at Jewish life-cycle events? A baby boy is born, and eight days later he is circumcised. The baby howls for a few moments, while the participants joyously wish the parents "Mazal Tov!" Then they sit down to enjoy a beautiful repast. It seems rather cruel that the celebrants rejoice while the baby suffers in pain!

Now consider the child celebrating his Bar Mitzvah 13 years later. The young man is called to read from the Torah, and then his father recites a strange blessing, "Blessed be He Who has relieved me from this one's liabilities." The parents seem to be washing their hands of responsibility from their young adolescent. The poor child seems to be on his own now, yet everyone joyously wishes them "Mazal Tov!" It seems so cold. How can people rejoice at this seemingly frightening situation?

Years later, a young couple stands under the chuppah, ready for marriage. They make a commitment to each other for life, sacrificing the freedoms of single life. It ought to be so daunting, yet everyone rejoices! What is the meaning behind the joy?

The common denominator of the above occasions is the acceptance of responsibility. At each of these events individuals stand at a threshold: A door that opens to a more complex and a richer personal identity.

The circumcision marks a Jewish boy's first step in taking on the yoke of responsibility inherent in the sanctity of being a Jew. The Bar Mitzvah boy accepts personal responsibility for performing the Torah's commandments. He has reached a new stage in life, one that offers more possibilities, deeper satisfactions, greater obligations, and, also, potential pitfalls. At the chuppah, the bride and groom accept responsibility for their new status, for the new entity they have become, and to the new family they hope to raise. Jews celebrate accepting responsibility.

The human being was not created merely to maintain himself; he was created for a higher purpose. Only when he feels that he is working towards a higher goal can he achieve inner satisfaction. True joy comes from taking on the responsibilities each person has been called upon by God.

That is the meaning behind the paradox of Rosh Hashana. It is the day God recounts every good deed and every shortcoming, the day we are judged for all of our actions. We are reminded that each of us is responsible for our actions. We may be fearful of the possible outcome of the judgment, as we should be, if we take it seriously. However, by the same token, the acceptance of this responsibility brings great joy. We realize that there is meaning to our lives, and this knowledge is a source of joy. The joy of Rosh Hashana lies in the recognition of man's potential and the constant striving to fulfill higher goals.

Parshas Nitzavim-Vayelech 5767

Commentary by Rabbi Ephraim Nisenbaum

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Although these two portions are the shortest in the Torah, their message is an important one, especially before the High Holidays. After warning the Jewish people about the terrible consequences awaiting them if they transgress the Torah and mitzvos, Moshe had the people make a new covenant with G-d. Although they were already bound by the laws of the Torah, they now accepted arvus, or responsibility, upon themselves for one another. A Jew is not only obligated to keep the mitzvos himself, but he is also responsible for the observance of every other Jew too.

When a single Jew sins, there is a collective responsibility upon the whole community. Had others perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves, thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”

Moshe foretold that after the nation would experience the punishment for their sins, they would be inspired to return to the ways of the Torah. G-d always accepts repentance and He will then gather the people from throughout the exile and return them to Israel with great blessing.

Moshe encouraged the people to repent and observe the Torah, assuring them that it was not too difficult to do so. The Torah is not in the heavens or across the seas making it impossible to attain spiritual heights. It is within the capability of every Jew to accomplish greatness, if he or she just puts forth the effort.

In closing, Moshe reminded the people that the choice of keeping the Torah is nothing less than choosing between good and bad, life and death. If the Jewish people keep the mitzvos properly they will merit eternal life, and if they do not, the result will be destruction, not merely for the present but also for the future.

This responsibility for the future is also seen in the mitzvah of hakhel, the gathering of the entire nation in Jerusalem every seven years. The Torah says that every man, woman, and child are to appear in Temple after Sukkos following the seventh year, where the king reads the Torah. Although an infant is incapable of understanding the proceedings, it is important that the parents at least make an effort to set the stage properly for their child’s future development.

“You are standing here today, all of you, before G-d…” (Deut. 29:9)

The Zohar sees this passage as a reference to Rosh Hashana. A person must stand collectively with the community to ensure a favorable judgment.

A story is told of a student who handed a test paper in late to the proctor. The proctor refused to accept the paper.

“Do you know who I am?” the student asked,

“It doesn’t matter,” the proctor retorted, “Rules are rules.”

“But do you know who I am?” the student insisted.

The irritated proctor shouted, “No, and I don’t care!”

“Good,” the student said as he shoved his paper into the middle of the pile in front of the proctor.

When we identify with the community and focus on our collective survival, the individual flaws are not as damaging as when we stand alone.

A Happy and Healthy New Year!

Did You Know...

There is a custom to wave kapporos between Rosh Hashana and Yom Kippur. A live rooster is taken for a male, and a hen for a female. The chicken is held and circled around one’s head while reciting the prayer.

The custom is often misunderstood as transferring one’s sins to the chicken, which doesn’t make much sense. The purpose is to identify with a living creature that will subsequently be slaughtered. One should reflect that the sinful human being should also lose the right to his existence, but for the mercy of G-d. Hopefully this reflection will inspire the person to repent and mend his ways.

If no chicken is available, money may be used and then be donated to charity.