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Yom Kippur

Yom Kippurh Talk

Before you Pray

Dear Rabbi,
When we were studying the laws of blessings, we learned that a positive commandment which deals with one's relationship to G-d, such as Tefillin, requires a blessing prior to its performance. The commandment to repent, which especially applies on Yom Kippur, fits into this category. I've never heard of a blessing before repenting. What is it?
Have a good New Year,
Janet K .

Dear Janet,
The short answer to your good question is that there is no such blessing. The long answer attempts to explain why. You are certainly correct about the general rule concerning blessings, and you are equally correct in assessing that repentance is a commandment which deals with one's relationship to G-d. A number of discerning explanations have been given to this question, which actually shed additional light on the unique nature of the commandment to repent. We will cite three of the many reasons given.

1. There are other exceptions to the general rule that positive commandments which deal with one's relationship to G-d require blessings. One of them is the commandment to say the Shema. We do not use the familiar formula for a blessing over a commandment before we recite the Shema. The reason is that one fulfills the commandment of reciting the Shema only if he does so with proper intentaccepting the yoke of Heaven. Since we are concerned that an individual might say all the words of Shema, but not have the proper intent and as a result not fulfill the commandment, he will thereby make a blessing in vain. So, too, we are concerned that an individual may say all the confessions and formulas when repenting, but not truly make sincere determinations for the future to refrain from the sins that he has committed. Therefore, the Rabbis did not establish a blessing before the act of repentance. [Maharam ShickHungary, 19th century]
2. Another exception to the general rule is the commandment for a robber to return the item he stole. Since the commandment to return the stolen property only comes about if one has violated another commandment in the Torah (do not steal), the Rabbis, who established the practice to recite blessings before commandments, felt that it would be entirely inappropriate to make a blessing on the return of stolen property. Similarly, the commandment to repent only pertains to one who has sinned and violated the Torah's commandments in the past. As a result, the Rabbis did not establish a blessing before repentance, since this blessing would also be inappropriate. [RashbaSpain, 13th century]
3. Others explain that without a commandment to repent, one would still be required to do so, since reason dictates that when one is in violation of the Torah, he should discontinue his sinful ways. Certainly, he has no permission to further violate a Torah commandment, just because he did so once. Therefore, the act of repentance is based on reason, and commandments that are based on reason are another exception to the rule regarding blessings. For example, we do not recite a blessing on the recitation of the Hagadah on Passover, since reason dictates that we should recall and retell the miracles that G-d wrought for the Jewish people by redeeming them from Egypt [R'Bachaya].

So, Janet, we do not recite a blessing before our attempts to repent on Yom Kippur, or for that matter, any other time of the year, but your question was well placed. Let us hope that the entire Jewish people repent this Yom Kippur so that we are worthy of seeing Mashiach speedily in our days.

May you and your family have a sweet New Year--filled with good health, prosperity, and Torah.
Rabbi Reuven Drucker

Talking Points

Rabbi Elazar Meisels

1. Pardon Me

"For on this day he shall provide atonement for you to purify you, from all of your sins before Hashem you shall be purified." Vayikra 16:30

• From All Of Your Sins Before Hashem Rabbi Elazar ben Azaria expounded from this verse that Yom Kippur only atones for sins before Hashem, meaning sins that are directed against G-d only, [i.e. eating non-kosher food] and have not harmed humans. One who committed a sin against his fellow [i.e. causing physical harm, stealing,] however, will not be forgiven by Hashem until he first appeases the person whom he has wronged. Talmud-Tractate Yoma 85b
• If one embezzles his fellow, he must return the stolen item and seek his forgiveness. He will not be forgiven until he fulfills both of these obligations. If he only harmed him verbally, he must merely appease him until forgiven, but monetary restitution is not indicated. Rambam Hilchos Teshuvah 2:9

Just as Reuven cannot forgive Shimon for transgressing against Levi, Hashem will not forgive us for the sins we commit against our fellow man. For that to occur, we must first make sincere efforts to request forgiveness from the victim and only then can we beseech Hashem for forgiveness. Maimonides writes that a person must make repeated efforts to obtain forgiveness, in the event that the injured party initially refuses to exonerate him. Conversely, one who hardens his heart and refuses to pardon an oppressor who lodged a sincere plea for forgiveness, will merit similar hard-heartedness from Hashem when he seeks forgiveness from Him.

2. Satisfaction Not Guaranteed

"However, on the tenth day of this seventh month it is a day of atonement. It shall be for you a [day of] holy assembly and you shall afflict yourselves and bring a fire-offering to Hashem" Vayikra 23:27

• However Every time "however" and "except," are mentioned in the Torah, they indicate a limitation. Here, the limitation is this: Yom Kippur atones only for those who repent, but it does not atone for those who do not repent. Ibn Ezra Abraham ben Meir ibn Ezra 1093-1167However Although Yom Tov is traditionally a happy and exciting time, celebrated with tasty foods, beautiful clothing, and socializing, Yom Kippur is a day of introspection and solemnity. On Yom Kippur a person must contemplate his life-path, and seek means of improving his character and relationship with Hashem. Sforno-Rabbi Ovadia Sforno

Of the many wonderful gifts granted to us by Hashem, Yom Kippur ranks among the most precious, as it affords us the opportunity to overcome our moral deficiencies and even correct our past misdeeds. This however, will not transpire without genuine effort on our part. Merely attending synagogue and mindlessly mouthing the prayers will not engender the myriad benefits that Yom Kippur has to offer. Instead, a person must discard his attraction to earthly comforts for the duration of the day, focus inward, and seek out areas of his personality that require adjustment. Only then, will Yom Kippur produce the marvelous results promised by the Torah.

 3. The Choice Is Ours

"It is completely within a persons' authority to decide whether he will be righteous or wicked ... and no one will stand in his way if he chooses to behave nobly or corrupt ... Do not believe the declarations of foolish people who maintain that Hashem decrees upon an individual in his earliest stages whether he will be righteous or evil. This is not the case at all. Rather, every single person can be as righteous as Moses our Teacher, or as wicked as Yeravam ben Nevat ... any imprudent choices a person makes are his own doings and therefore a person should cry over his misdeeds ... " Rambam Hilchos Teshuvah 5:1,2

• "From the mouth of the One Above does not emerge good or bad" Eichah (The Book of Lamentations) 3:38 o "Rabbi Yochanan said, From the day that Holy One Blessed is He said, Behold, I have placed before you the life and the good, and the death and the evil [Deuteronomy 30:15], no longer are good and bad the result of a decree from His mouth. Rather, misfortune inevitably befalls those who commit evil, and good is the return for one who behaves righteously. Rashi ad loc.

Although modern society is rather indulgent of mans' shortcomings, preferring to lay the blame at the hands of subconscious influences rather than accept personal responsibility for ones choices, Maimonides insists that ultimately, we are the ones to blame. We may not be able to choose our situations in life, but we are completely in control of how we respond to them. If this was not the case, Yom Kippur would cease to have meaning, for how can we repent actions that were beyond our control? What would be the use of crying over misdeeds that were divinely mandated?

For discussion on the Yom Tov

a) In explaining the 13 Attributes of Hashem's Mercy, Rashi (34:6) writes that the repetition of Hashem's name is referring to the fact that Hashem is merciful both before a person sins and also after he sins and repents. What need is there for Divine Mercy if a person has yet to sin, and even if he has thought about sinning, we have a Talmudic rule (Kiddushin 40a) that Hashem doesn't punish a person for sinful thoughts unless he acts on them? (Rosh Rosh Hashana 17b)

b) One of the reasons given for the blowing of the shofar on Rosh Hashana is to remember the merit of the binding of Isaac. Why do we refer to this episode as the test of Abraham rather than as the test of Isaac, who was the one willing to actually sacrifice his life for Hashem?

c) In the beginning of the section of the prayers discussing the holiness of the day, we beseech Hashem: Please place the fear of You upon all of Your works and Your dread on all that You have created. Since it is preferable to serve Hashem out of love than out of fear, why don't we ask Hashem to instill His love in all of His creations?

SHIDDUCHIM for RUSSIAN BAALEY TESHUVAH Worldwide in Russian

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