Yom Kippur
10 Tishrei 5768
September 22, 2007
Daf Yomi: Kesovos 21
Guest
Rabbi:
Rabbi Efrem Schwalb
Congregation Eitz Chayim of Dogwood Park
West Hempstead, NY
Of all the
tefillos that we recite on Yom Kippur, there is one that stands
above the rest. It is not Kol Nidrei, Vidui or the service of
the kohein gadol that is recited during the musaf. Not the
powerful U’nesanehTtokef, nor those last few minutes of Neilah,
when we cry with all of our remaining strength Shema Yisroel,
Boruch Shem, and Hashem Hu HaElokim.
The holiest tefilla is the recitation of G-d’s 13 attributes of
mercy, known as the yud gimmel middos of rachamim, Hashem Hashem,
Keil rachum v’chanun, erech apayim v’rav chesed v’emes and so
on. There are various customs concerning how many times the 13
attributes of mercy should be recited over the course of Yom
Kippur. Most modern Ashkenazic machzorim instruct the community
to recite the 13 attributes in Maariv and Neilah. However, many
maintain that because of its central importance the yud gimel
middos should be recited in every tefilla on Yom Kippur.
Because the yud gimmel middos are so significant, it is
important to study them and understand at least the general idea
of their recitation during this time period. The 13 middos of
rachamim were taught in very dramatic fashion by G-d Himself to
Moshe Rabbeinu after the cheit ha’eigel. “Vayeired Hashem beanan
vayityatzev imo sham vayikra b’sheim Hashem, vayaavor Hashem al
panav vayikra, and G-d descended in a cloud and stood with Moshe
there, and G-d passed before his face, and taught Moshe the 13
middos shel rachamim.”
The Talmud (Rosh Hashana 17a) tells us that G-d forgives the
Jewish people because of the 13 attributes. “Kol zman sheyisroel
chotin, yaasu lefanai kaseder hazeh v’oni mochel lahem, any time
that Israel sins, have them recite the 13 attributes and I will
forgive them.” In other words, our Sages understood that the 13
middos shel rachamim is the prayer to be recited when the Jewish
people are in need of forgiveness. Now we understand why the 13
middos are so important.
But the passage from Masseches Rosh Hashana requires further
clarification. Is the recitation of the 13 middos some kind of
magical formula that causes our sins to vanish into thin air?
Does such an understanding make any sense? It is highly unlikely
and for good reason; magical formulae are not how one atones for
mistakes!!! Why should our sins disappear based on our
recitation of these 13 attributes of mercy?
Would this work with our parents? A child “borrows” his parents’
car without permission after being warned that he may only use
the car with his parents’ consent. After being caught, he
presents his argument: “Abba and Imma, you are so compassionate
and merciful and you’re slow to anger and kind.” Will his
parents respond with loving affection for violating their trust?
Maharal of Prague provides an entirely different perspective
concerning the efficacy of the 13 attributes. The Talmud, he
explains, never stated that the recitation of the 13 attributes
erases our sins. The gemara did not say “imru lefanei kaseder
hazeh,” recite before me this formula and I will forgive you,
but “ya’asu lefanei kaseder hazeh,” perform these attributes
before me, then I will forgive you. G-d provided us with a
description of His attributes as guiding principles in the
decisions that we must make in life.
As Rav Moshe Cordevero explains in Vatomer Devora, we are
created in the image of G-d, which does not mean that we are
physically similar to G-d, but that we share G-d’s attributes.
Because we have been created in G-d’s image, we are all capable
of elevating ourselves by incorporating the Divine attributes in
our own lives. Thus, when we recite the 13 attributes of mercy,
we should not expect our mistakes to magically disappear. As the
Talmud makes clear, to access the power of the 13 attributes,
“ya’asu lefanei kaseder hazeh,” we must perform the 13
attributes of mercy and then we will be worthy of forgiveness.
The recitation of the 13 middos is a method to internalize this
concept and to help us imitate Hashem, to be compassionate and
kind, charitable and slow to anger, to empathize with the plight
of a friend, a neighbor or even a stranger who may be in need or
who is suffering through a difficulty or an illness. This is the
essential meaning of the 13 attributes of mercy that Hashem
taught to Moshe, and this is the way we achieve selicha, mechila
and kappara on Yom Kippur.
One of the more famous Chassidic stories is told about Rav Moshe
Leib Sassover and Yankel the misnaged, an opponent of the
Chassidim, who was visiting Sassov during the yomim noraim
period when Jews rise before dawn to recite the selichos. When
Yankel came to the shtiebel to daven and noticed that the Rebbe,
Rav Moshe Leib, arrived in shul after the selichos service had
concluded, he confronted the Rebbe’s followers and asked how can
a Rabbi come to shul when the selichos are already over. In
unison, the chassidim responded: “you don’t understand, the
Rebbe is late because he ascends high into the heavens to pray
on behalf of the Jewish people.”
Dissatisfied, Yankel decided to investigate on his own to prove
all the chassidim wrong. Early the next morning, Yankel heard
the Rebbe rise and leave the house with a package of food and an
axe. Yankel followed. Dressed like a peasant, the Rebbe walked
into the woods, took out his axe and chopped a tree into
firewood. The Rebbe then took the bundle of wood and walked to
an old, run-down house. An elderly woman let the Rebbe into her
home. Pretending to be a peasant, the Rebbe explained that
he had brought the woman wood and food. When the woman stated
that she had no money to pay for these things, Rav Moshe Leib
responded: “That’s not a problem. We’ll put it on account and
you can pay me when you have the money.”
Yankel watched all of this transpire from the darkness of the
night. And when the elderly woman told the Rebbe that she was
not strong enough to light the fire, Rav Moshe Leib placed the
wood in the furnace and recited the 13 middos: “Hashem, Hashem,
Keil, Rachum V’Chanun, G-d, of Mercy and Compassion.”
Yankel ran back to the shtiebel, and when asked whether he had
seen the Rebbe ascend high into the heavens, without pause he
responded: “Yes, yes, high into the heavens, if not higher.”
Let us all be inspired by G-d’s 13 attributes, not just to
recite them, but to emulate Hashem and rise to the occasion,
what Hashem Himself hopes of us especially during these Aseres
Yemei Teshuva.
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