Yom Kippur is a Jewish holiday of Biblical origin. Like the other
holidays it is to be declared as sacred and one is not to engage in their
ordinary trade of profession. Its name the “Day of Atonement”, which expresses
its theme, is expiation of guilt. Fasting is required although the Chumash uses
the term self-affliction (וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם).
Because it specifies a penalty of estrangement from the nation (וְנִכְרְתָה מֵעַמֶּיהָ) for those that refuse to fast and
destruction for those that continue to work, the holiday is more strict and
solemn than the others. An elaborate sacrificial ritual is prescribed
suggesting that detailed lengthy religious services are in order.
The liturgy contains many penitential poems. Most of them are in the
cantor’s repetition of the Amida. Many are also that are chanted much like the
Slichos said in connection with the High Holidays. Some are additions in the
standard Morning service. The Introductory Hymns (Psukey D’Zimra) are unchanged
from the way they are said on Shabbos. Among the poems is one lamenting the
deaths of the Ten Martyrs, among them Rabbi Akiva, with the refrain, “Our Rock
we have sinned, forgive us our Creator”, (חָטָאנוּ צוּרֵנוּ
סְלַח לָנוּ יוצְרֵנוּ).
The heart of the penitential literature is the two part confessional
listing of sins at the conclusion of the Amida. The first part is a 24 phrase
alphabetical acrostic with the addition of a couplet beginning with tav (ת). אָשַׁמְנוּ, we have trespassed, בָּגַדְנוּwe have
betrayed, גָּזַלְנוּ we have robbed, דִּבַּרְנוּ
דֹּפִיwe have spoken basely. . . . The second part, the עַל חֵטְא, is a listing of 44 specific sins with
each line opening with “for the sin we have committed before you by . . . .”
Both are meant to be exhaustive listings of any possible wrong that a person
may have committed. According to my count the Al Chet is said nine times in
connection with the holiday and Ashamnu is said ten times. There are other
frequent refrains such חָטָאנוּ עָוִינוּ פָּשַׁעְנוּ,
we have been mistaken, wanton, and malicious.
The idea is that both as individuals and as a society we have been far
from perfect. Some of our failings occurred within the last year others have
been going on since antiquity. At times the results have been very tragic and
at times they can only be rectified through pain and suffering. The first step,
though, is to recognize them and confess them with our lips.
Part of the meaning of being a Jew is to be wise in the ways of
repentance and forgiveness. Often a sin offends another person. As such we need
to know how to apologize and make amends as well as how to forgive. A person
can also sin where no man knows about it for example by being disgusting or
cruel in private or even only in thought. It’s important to know that this too
is not the way we should be and also requires correction.
The reason for the lengthy service on Yom Kippur is because repentance
and forgiveness can be very difficult. To do it right and demonstrate it to
others requires much study and practice. The reason that the Torah is so strict
about Yom Kippur is because its message is very important. One must expect that
even good people will make mistakes once in a while. Even worse there are some
people who will be sordid and malicious for a very long time. If we do not know
how to escape from these situations there will be no peace. The implication of
Yom Kippur is that eventually we will get it right.
לע"נ, הדוד ,שמואל
בן נח ז"ל נלב"ע ט"ו אב תשס"ט,
Acknowledgements to websites:
תורת אמת, וויקיטקסט, http://dictionary.reference.com/,
http://hebrewbooks.org/,
וגם בדואר אלקטרוני
ניתן באתר http://dyschreiber.blogspot.co.il
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