יד יוסף: VaYelech / Slichos

The Slichos for the Fast of Gedalia feature a liturgical poem by Rashi, the greatest of the commentators on Jewish religious texts. The piyut is about repentance in general therefore it is very relevant to the high holidays. It interweaves kabalistic themes like the number seven, the directions of the compass, cosmology, and eschatology. Cosmology is the philosophical concept that deals with beginnings i.e. ma’aseh bereshis (מעשה בראשית). Eschatology is the subject of the final redemption. In the Slichos for nusach Sefard (Hasidim) it is the 42^nd. For nusach Ashkenaz it is the 46^th.

The second chapter of the book of Genesis seems to be alluded to in the opening line in its use of the word before (טֶרֶם) as well as its rhythm. “Even before the clouds were stretched above, on the earth the clods were still not clung together”. It then describes the seven items that were created 2000 years before man. They are

1. religion,

2. the throne of glory,

3. a cure for wild children i.e. repentance,

4. the glory of the Garden of Eden,

5. scorching bloodsuckers i.e. hell,

6. the place of repentance by means of sacrifices i.e. the altar in the Temple,

7. the brilliant name (essence) of the messiah, which has been desecrated through our sins.

Rashi continues that these were placed in the sky with sparkling luster which invites a comparison to the seven celestial objects of antiquity. They are the sun, moon, and five easily visible planets, but one cannot carry the metaphor too far. So to speak the Holy One blessed be He is sitting on the throne. To His right (by implication the west) is the written law. In the south is paradise and in the north is hell. To the east is Jerusalem.

Rashi then focuses on Jerusalem, first on the Temple, after that splits to the altar with the “Foundation Stone”. The Foundation Stone was found in the Holy of Holies in the Temple and according to legend the entire world spread out from it. The altar is the refinement of the idea of penitence. An altar is compared to a person’s dinner table and the idea is that inviting somebody over to dinner is a way of appeasing him for wrongs he has suffered.

The foundation stone is slightly different in that it has the name of the Moshiach etched on it, and this is compared to the ineffable four letter name of G-d. In this way the concept of redemption accompanies the concept of repentance. The basis is that thoughts of redemption beckon a person to teshuva. The bridge is that the foundation stone is associated with water, Succos is associated with rain, and rain is in the hands of heaven. Therefore when a person turns his heart to our Father who is in heaven, he begins to change his point of view and his behavior. This in turn heals the weak and the sick.

Rashi compares the process to washing filthy garments, dressing in nice clothes, and putting fragrant oil on the heads of the penitent. The vehicle for penitence is prayer acknowledging and expressing regret for past misdeeds. He then paraphrases the verse that our words should be considered like sacrifices. He concludes that our sins should sink into the ground like water and we should be brought under the wings of G-d’s abundant mercy.

לע"נ הדוד מאיר בן חיים ז"ל נלב"ע כה בתשרי תשנ"ב

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