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Vol 29.26 - Yom HaKippurim       Spanish French Audio  Video

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Rambam-Teshuva

Summary:

(5745) The difference between the Teshuva of the Aseret Yemei Teshuva (between Rosh Hashanah and Yom Kippur) to that of Rosh Hashanah and Yom Kippur (itself).

Explanation of the viewpoint of Rambam (Hil Teshuva 3:7) in the boundary of the obligation of Teshuva of Yom Kippur.

 


Translation:

1. We have already spoken many times regarding the saying of Chazal:

Ten days between Rosh Hashanah and Yom Kippur” –

that in this phrase there are seemingly two contradictions:

  • Between Rosh Hashanah and Yom Kippur” shows that Rosh Hashanah and Yom Kippur are not included in these days.
  • However since the Talmud states “Ten days between etc ”, it is proof that Rosh Hashanah and Yom Kippur are also in the number of the ten days, because between Rosh Hashanah and Yom Kippur there are only seven days.

One could say that the explanation in this is that in Rosh Hashanah and Yom Kippur there are two aspects:

  1. Their main aspect (which is not the aspect of Teshuvah)
  • The main aspect of Rosh Hashanah is - “declare Me king over you”. Accepting the yoke of G-d’s sovereignty, “and through what – through the Shofar”.
  • Whereas the main aspect of Yom Kippur is: “the essence of Yom Kippur itself atones” (עצמו של יום מכפר) (an atonement due to the essence of the day, which is (even more) higher than atonement which is achieved through Teshuvah ) –

And because of these reasons, they are higher than the “days between Rosh Hashanah and Yom Kippur)

  1. Additionally, they also possess in them the aspect of Teshuvah - which is why they are also counted in the (ten) days of Teshuvah.

(So much so that one finds that the Teshuvah of Rosh Hashanah and Yom Kippur is different, a higher form of Teshuvah, which is not connected (so much) with the motions on bitterness (Merirut), but rather is (mainly) a Teshuvah which is from Simcha.

As the Alter Rebbe rules regarding, not only Rosh Hashanah when one is forbidden to recite confessions etc., but also Yom Kippur (where there is an obligation to confess) that:

“One who wears sackcloth because of Teshuvah must remove it on Yom Kippur because it is a Yom Tov and one must honor it with clean clothes”.

This means that the Teshuvah of Yom Kippur must not be a contradiction to its Yom Tov aspect, and therefore one cannot wear “sackcloth because of Teshuvah”)

2. With this one can also understand that which is written in the Siddur of AriZal concerning the (ten) days of Teshuvah. He writes:

“Whoever completely repents and fasts on the seven days of Teshuvah, is forgiven for all his sins . . the first of the seven days of Teshuvah (which is ) on Sunday atones for all the sins that were committed on Sundays, and also Monday (for all the Mondays) etc”

This means that each day of the seven days of the week between Rosh Hashanah and Yom Kippur corresponds to its day of the week for the entire year.

From this it is understood that the seven days are separate (even from Rosh Hashanah and Yom Kippur) in their aspect of Teshuvah. So much so that specifically on them, it states that they incorporate within them (regarding Teshuvah) all the days of the year.

Yet, seemingly, where do we find that we should separate the “Seven days of Teshuvah” (from the Ten Days of Teshuvah)?

However, according to the above, one could say that the source for this is specifically in the wording of Sages themselves: – “Ten days between Rosh Hashanah and Yom Kippur”. This indicates that the (seven) days “between Rosh Hashanah and Yom Kippur” are separate from Rosh Hashanah and Yom Kippur. For they have a special quality (only) in the aspect of Teshuvah.

Whereas regarding Rosh Hashanah and Yom Kippur:

  1. Teshuvah is not their main aspect.
  2. Even their Teshuvah is of a different sort of Teshuvah (as above)

3. One must however understand:

Rambam rules, in Hilchot Teshuvah (2:6), that:

“Even though repentance and calling out (to G-d) are desirable at all times, during the ten days between Rosh Hashanah and Yom Kippur, they are even more desirable and will be accepted immediately”.

And in the Halacha after this Rambam continues (2:7):

“Yom Kippur is the time of Teshuvah for all, etc. It is the apex of forgiveness and pardon etc. Accordingly, everyone is obligated to repent and confess on Yom Kippur.”

From the flow of Rambam’s words, it is proof that the obligation to repent on Yom Kippur is more stringent than the previous nine days. Therefore, how does this concur with the aforementioned, that the aspect of Teshuvah is more manifest in the seven days compared to (Rosh Hashanah and) Yom Kippur?

One could seemingly answer that, that although there is an obligation to fast on Yom Kippur, it is not because Yom Kippur (in itself) is dedicated to Teshuvah, but rather that this is (only) because it is an offshoot of the main aspect (as above) from Yom Kippur – “The essence of the day atones”.

For since Rambam rules that “The essence of Yom Kippur atones for those who (specifically) repent”, therefore there is an obligation of Teshuvah upon everyone, in order that the “the essence of the day” can “atone”. The Teshuvah removes something that is a barrier (to this).

However, it is extremely difficult to explain Rambam this way, because from the simple understanding of the flow of Rambam’s words:

“Yom Kippur is the time of Teshuvah for all, etc. It is the apex of forgiveness and pardon etc. Accordingly, everyone is obligated to repent and confess on Yom Kippur.”

It appears that the obligation of Teshuvah on Yom Kippur is

(Not an offshoot and different thing, from that which ‘The essence of the day atones”, but)

derived from that which “Yom Kippur is the time for repentance”: Namely, that on Yom Kippur there is an obligation of Teshuvah since it is a “time for repentance” (not just because it is a day of atonement).

(And this corresponds to the well-known statement of Rabbeinu Yona (in his book Shaarei Teshuvah) that “It is a Biblical Positive Commandment for man to awaken his spirit to return with Teshuvah on the day of Yom Kippur as it states: From all of your sins before G-d, you shall be purified).

One must say that even though Yom Kippur is, in reality, (also) designated for the aspect of Teshuvah, nevertheless there is a critical difference between the special Teshuvah of the (ten) days between Rosh Hashanah and Yom Kippur and - the Teshuvah of Yom Kippur itself.

The special obligation of Yom Kippur – “to repent and confess” is not connected to the special quality of the Teshuvah of the ten days (where “they are even more desirable and will be accepted immediately”).

And this is also emphasized in the apportioning of the Halachot in Rambam:

The obligation to repent on Yom Kippur is stated

(not in the same Halacha where it speaks about the quality of the ten days, but)

in a separate Halacha -

Therefore, when one speaks about the ten days between Rosh Hashanah and Yom Kippur as the “ten days of repentance”, the contrary (applies):

The seven days between Rosh Hashanah and Yom Kippur is separate (because they are specific to the aspect of Teshuvah, as above). For the obligation to repent on Yom Kippur is an aspect, in and of itself.

To explain this is another manner:

The reason that the Aseret Yemei Teshuvah are designated as days of Teshuvah, is because G-d is then close (as it states: "Seek G-d when He is to be found. (Isaiah 55:6)".

This causes the Teshuvah to be “even more desirable” (as will be explained in Par 4)

And with regard to Rosh Hashanah and Yom Kippur, this “closeness” to G-d is expressed in a higher aspect than Teshuvah

(On Rosh Hashanah it is “declare Me king over you” and Yom Kippur it is “The essence of the day atones”).

Afterwards, a different aspect occurs on Yom Kippur – an obligation to (simply) repent.

4. This can be understood according to an explanation in the wording of the aforementioned Rambam that: “Yom Kippur is the time of Teshuvah for all, etc.” – for it is seemingly perplexing:

Rambam first stated in the Halacha before this that:

“Even though repentance and calling out (to G-d) are desirable at all times, during the ten days between Rosh Hashanah and Yom Kippur, they are even more desirable”

and as he translates that this is (even) for an individual.

From this it is understood the all of the Aseret Yemei Teshuvah are a “time of Teshuvah”. And this concurs with the name: the “Aseret Yemei Teshuvah”. Therefore how can he state, immediately after this, that (just) “Yom Kippur is the time of Teshuvah“ (from which it comes out that the ten days are not the “time of Teshuvah”)?!

One could say that the explanation of this is:

In general, Teshuvah is a Positive Mitzvah that does not have a specific time-period (מצות עשה שאין הזמן גרמא ). As soon as one commits (באגייט) a sin, the sinner has the obligation to repent (as Rambam writes in the “heading” of Hilchot Teshuvah: “It is a Positive Mitzvah . . that a sinner should repent from his sin before G-d and confess“.

The obligation to do Teshuvah on a sin is not connected with a specific time – it is obligated at all times, if one committed a sin.

And the reason that it is said regarding the ten days between Rosh Hashanah and Yom Kippur that they are singled out in the aspect of Teshuvah - does not mean that in these ten days, the essence of the obligation of Teshuvah is entailed in them (קומט צו). But rather, the Teshuvah in these days is (like the precise wording of Rambam) “even more desirable and will be accepted immediately“.

For in these ten days, there is a condition of “Seek . . when He is to be found“. Therefore, one of the outcomes of this is that through them one attains a benefit (also) regarding the aspect of Teshuvah that it is “even more desirable and will be accepted immediately“.

(And one could say that with the wording “even more desirable ( ביותריפה)“, Rambam is (also) alluding that the Teshuvah of the Aseret Yemei Teshuvah is with more enjoyment and happiness (געשמאק און שמתה).

And this is why Rambam states: “Even though repentance . .are desirable at all times”.

For although Teshuvah can be from happiness throughout the whole year. For even though Teshuvah is connected with the awakening of remorse etc. through Merirut, one must, however, at the time of the deed, be happy since the soul returns to “her father’s house as in her youth,” (i.e., to the unity with G‑d that it enjoyed before it descended into the body).

Nevertheless, in the ten days, the Teshuvah is “even more desirable”. For since G-d is close (as it states: “Seek the L-rd when He is found, call Him when He is near “), there is happiness since one is closer to G-d – with increased strength and vigor.)

The innovation of Yom Kippur, however, is that – “Yom Kippur is the time of Teshuvah . . Accordingly, everyone is obligated to repent and confess on Yom Kippur.“

The time of Yom Kippur obligates Teshuvah. The explanation of this is not (just) that the time of Yom Kippur enables that the Teshuvah is easier and higher etc. but rather it is that the time creates an obligation of Teshuvah.

(And this aspect in Yom Kippur is not (specifically) connected to that which it is from the ten days which G-d is “Seek .. when He is near”. For on the contrary, the “Seek .. when He is near” on Yom Kippur is manifested in a higher aspect than Teshuvah – namely that which the “the essence of the day atones“ (as aforementioned Par. 1)).

5. Accordingly, one can also explain the scope of the obligation “to do Teshuvah .. on the day of Yom Kippur“. For, seemingly, it is not straightforward:

It is self-contradictory:

  • If one committed a sin, one is obligated to do Teshuvah whenever. (And it is not relevant to the obligation of Yom Kippur).
  • And if one does not possess any sins - there is no (obligation) of Teshuvah (from the perspective of Yom Kippur).

There are Acharonim who learn that the difference is:

  • The obligation of Teshuvah, in general, does not have a specific timeframe. Therefore, as long as the person lives and is able to do Teshuvah, he has not exempted himself from the Positive Mitzvah of Teshuvah (and only when one dies without having done Teshuvah, is the Mitzvah nullified)
  • Whereas on Yom Kippur, there is a Positive Mitzvah to do Teshuvah on this day. And if one does not do Teshuvah on Yom Kippur, he has nullified the Positive Mitzvah.

However, from Rambam‘s wording:

“Yom Kippur is the time of Teshuvah for all, both individuals and the community at large. . . Accordingly, everyone is obligated to repent and confess on Yom Kippur“,

where this emphasis is stated by Rambam specifically regarding the obligation of Teshuvah of Yom Kippur . It therefore appears that it comes to add to the essential obligation of the Teshuvah. It is another obligation other than the obligation of Teshuvah of all the days of the year. That is why he states: “Yom Kippur is the time of Teshuvah for all . . everyone is obligated to repent“.

6. One could say that the explanation of this is:

  • During the entire year, the condition of the person (הגברא) (who has sinned) – is the cause that creates the obligation of Teshuvah on the person. Therefore, it is not applicable to say that “everyone is obligated to repent“. For it depends on whether the person is in a condition that requires Teshuvah, or not.
  • Whereas, on Yom Kippur, the time is the cause for the obligation of Teshuvah. Therefore, it is relevant to all. It is the “the time of Teshuvah for all, both individuals and the community at large. . . Accordingly, everyone is obligated to repent “.

In this obligation, that is due to the time, there is no boundary and it applies to “everyone”.

One cannot ask the question:

“At the very end how is it possible to obligate ‘everyone’ to do Teshuvah. Teshuvah (in the plain sense) is only applicable if one sinned!”

For Rambam forewarns this question immediately in the following Halacha:

“Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as (Psalms 51:5) states: "I acknowledge my transgressions and my sins are always before me"“.

And since “there is no righteous man on earth who does good and sins not“, there is always a place for everyone to do Teshuvah. For, as it states: “my sins (even though they have already been atoned for) are always before me “, (just as they “should be confessed on again“).

The difference in this is just that:

When the cause of the obligation to do Teshuvah is due to the condition (the sin) of the person – then if the person (did not sin, or) already did Teshuvah on the sin,

(he forsook the sin, which this “alone” is “the Mitzvah of Teshuvah from the Torah“)

there is no further obligation to awaken Teshuvah for this sin (even though it states: “my sins are always before me“)

However, on Yom Kippur where the time obligates Teshuvah and there is an obligation for “everyone to do Teshuvah”. In this case, if one encountered during his life, an aspect, in which it is possible to do Teshuvah on, then one is obligated (to do Teshuvah ) since “my sins are always before me“. Therefore, Teshuvah is relevant to everyone, as Rambam states: “everyone is obligated to repent “, as aforementioned.

7. This can be appreciated (ויומתק) according to what is written in Tanya regarding the aspect of “my sins are always before me“ that even though “he may already have repented sincerely”, nevertheless, when a Yid is elevated in a higher level in Avodat HaShem, it is demanded from him a “a more sublime level of repentance“ (תשובה עילאה יותר).

Similarly, it is in our case:

Due to the virtue of the day of Yom Kippur, where each Yid is elevated etc., even those aspects where one has already previously done “sincere Teshuvah” on, require, on Yom Kippur, a higher form of Teshuvah.

To explain this in a slightly different manner:

Due to the elevated state of a Yid on Yom Kippur, it demands Teshuvah on aspects that, before Yom Kippur (when he was in a lower level in Avodat HaShem) were (with regard to that level) not considered then as sins. As is known regarding the explanation why we say “forgive us” (סלח לנו) in the “Shmoneh Esrei (Amidah) prayer and not before the prayer”.

(Note: For one has not yet accepted the yoke of Heaven in the Shema recital and cannot properly see his deficiencies. Torah Or. (שעדיין לא קבל עליו מלכות שמים בק"ש משא"כ כשאומר בק"ש ה' אחד דהיינו שיחודו ואחדותו ית' מתגלה בתחתונים ואזי רואה בנפשו חטאו וחסרונו שחסר לו אור ה' ובהבל בא ובחשך ילך ע"כ המו מעיו לו רחם ירחמנו)

8. The explanation according to Pnimiyut, why specifically Yom Kippur is the “time of Teshuvah” is:

 Teshuvah is higher than the boundary of time. A thought of Teshuvah, in one moment – makes a person a complete Tzaddik.

(Which is why Teshuvah, in a single moment, fills all the defects of a lengthy period).

The power in Teshuvah, comes from that which Teshuvah is connected with G-d Himself (as the Sages state that specifically G-d said (in reply to the question of one who sinned) “Let the person do Teshuvah and be forgiven“).

(Similarly by the person. The awakening of Teshuvah is connected with the essence of one’s soul which is always whole. Therefore from there (from that level) the defect (from the sin) is filled in the radiance and spreading of the soul).

This is additionally so on Yom Kippur:

The aforementioned is drawn down in a revealed manner, of its own accord, into time - “the time of Teshuvah”. For Yom Kippur effects that Yidden are (like angels -) higher than the world. And this comes down in the time of Yom Kippur, which is called in the Torah: “once a year” (אחת בשנה):

  1. The explanation of “once” is “Yechidah” (G-d’s Essence) as it is stated in Tosafot.             
  2. One day” (יום אחד) is (in time itself) a time which depicts that which is higher than boundary and division. As it is explained in Torah Or that the reason that Shavuot is one day is because Shavuot is the “time for the receiving of the Torah . . which is the level of Yechidah which is above division”( שהוא בחי' יחידה שלמעלה מהתחלקות ז' מדות שנק' ז' ימים למעלה)

Essence (עצמו) – the essence of the time of Yom Kippur is a “receptacle” for the aspect of Teshuvah (which is above time) – “Yom Kippur is the time of Teshuvah“.

MSichas Shabbat Parshat Haazinu, Vav Tishrei 5727

 

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