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  • Moreshet Shaul
קטגוריה משנית
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One might claim that Rosh Hashanah and Yom Kippur are but identical days of Yamim Nora’im. However, Chazal (Vayikra Rabba 21:4) described Rosh Hashana as “light” and Yom Kippur as “salvation,” based on "Hashem is my light and salvation” (Tehillim 27:1). Judaism looks at mankind, and Israel as its ideal, in diametrically opposed ways. “In the image of G-d He created him” (Bereishit 1:27); “The inclination of man's heart is evil from his youth" (ibid. 8:21). Similarly, our soul is pure (Birkot HaShachar), yet one should always view himself as a rasha (Nidda 30b). This dichotomy also applies to our connection to the Torah. On the one hand, Hashem “chose us... and gave us His Torah,” implying greatness. On the other hand, we received the Torah as an antidote for the yetzer hara (Kiddushin 30b). Actually, evil cannot be ignored. Man’s yetzer is evil from youth, and it has the potential to prevail over him (ibid.). On the other hand, our foundation is pure, as the yetzer is an external corruption, which we can overcome. From here stems the need for education, not just for the young, but mainly for adults, even great adults. We see this from the mitzvot of Hakhel and writing a sefer Torah for the king, among other places. The dichotomy also explains “Let sins cease, but not sinners” (Berachot 10a, based on Tehillim 104:35). This does not contradict the statement that one must not say that Hashem overlooks sin (Bava Kama 50a). There is no compromise on sin. Forgiveness depends upon the sinner separating himself from the sin and revealing his pure soul-foundation. Applying the dichotomy to the Yamim Noraim, we see the depth of R. Akiva’s famous remarks: “Before Whom do you purify yourselves?” and “Who purifies you?” Rosh Hashanah is connected to “Before Whom,” and Yom Kippur to “Who purifies.” For, as stated, overcoming is achieved through the Torah. Its essence is mitzva, accepting the Supreme authority and nullifying personal will. On Rosh Hashanah, Hashem’s kingdom is revealed in Malchuyot and blowing the shofar for the King. He is revealed as “Malkenu” (our King). Yom Kippur reveals "Avinu" (our Father). The fast’s afflictions are positive (see Tosafot Yeshanim, Yoma 82a). As the Kuzari (3:5) says, it is a framework that our Father provided to emulate the angels, who lack human indulgences. Rosh Hashanah is the prerequisite for Yom Kippur. Without overcoming the yetzer hara, by crowning the King and nullifying personal will, we do not merit Yom Kippur. We may understand the mitzvot only after being prepared to fulfill them even without understanding. Shlomo could know the reasons for the mitzvot, but it is not right for most people. Only after resolving to accept Hashem’s dominion can one uproot evil. The yetzer hara will not accept a logical explanation, but a strong hand. Only through Rosh Hashanah (Before Whom you purify yourselves), can Yom Kippur reveal Fatherhood ("Who purifies you"). The Kingdom illuminates our path and shows our true inner essence. That is the light of Rosh Hashanah. Without light, there is no mastery over evil, and consequently, no Yom Kippur. The forgiveness of Yom Kippur comes after “Let sins cease.” This is not overlooking sin.
Moreshet Shaul (50)
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49 - Hashem Is your Shadow – part II
50 - Hashem Is your Shadow – part II
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