Aton Holzer

The Mincha service on Yom Kippur has distinguished itself as one of the most enigmatic and perplexing sections in all our liturgy. Since the Gemara’s (Megillah 31a) articulation of the requirement that "B’Mincha Korin Ba’Arayos U’Maftirin B’Yonah" -- ‘At Mincha, we read from the portion of illicit relations and read as the Haftarah the Book of Jonah’ -- countless Jewish sources, from the time of the Gaonim until today, have attempted to explain the connection that the Gemara apparently sees between Arayos and the themes of Yom Kippur.

Three questions need to be asked. First, what is the connection between Parshas Arayos and the themes of Yom Kippur? Second, what connection does this portion bear to its Haftarah, Sefer Yonah? Third, how do both of these portions relate specifically to the theme of Mincha on Yom Kippur?

Several approaches have been offered to the first question. Gaonic sources and early Rishonim categorize Arayos as a commonplace transgression that needs to be specially addressed on Yom Kippur as a prerequisite for any sort of atonement. Some Rishonim, most notably Tosafos, see the reading of Parashas Arayos as a warning not to transgress this sin on Yom Kippur, for this day was the only one on which all women would appear in the synagogue dressed in their finery. Others saw a link to the Mishnaic tradition (Ta’anis 26b) that on Yom Kippur, B’nos Yerushalayim would dress in white and dance in the vineyards. Rabbi Bezalel of Vilna drew a connection to the sin of Uzah V’Aza’el, the Aggadic tradition regarding two "fallen angels" who sinned in illicit relations, for which the Sa’ir L’Azazel traditionally atones (Yoma 67b). For the most part, the foregoing approaches simply see a fundamental link between Yom Kippur and Arayos, or a certain significance to that particular sin, which is manifest on Yom Kippur. What endows Arayos with its special significance?

Perhaps the solution becomes clear if we examine the portion of Arayos in its context.

The second half of Sefer Vayikra appears to have a clear structure; Rabbis Yoel Bin-Nun, Menachem Leibtag and other contemporary scholars have noted that the Parshiyos from Acharei Mos through Bechukosai can be divided into three sections, parallel to the three forms of Kedushah, sanctity- those of man, location and time, Adam, Makom and Zeman. Acharei Mos begins with Avodas Yom HaKippurim, which, as Rav Lamm notes in his article on Tzenius, is the one ritual which unites the apogees of these three forms of sanctity- the Kohen Gadol, who stands at the peak of Kedushas Adam, enters the Kodesh HaKodashim, the apex of Kedushas Makom, on Yom Kippur, the climax of Kedushas Zeman. Following Acharei Mos, the subsequent portions then tackle each of these forms of sanctity individually, developing each to its fullest; Kedushas Zeman is epitomized in the discussion of the Mo’adim, the holidays, in Parshas Emor, and Kedushas Makom is the theme of the subsequent Mitzvos HaTeluyos Ba’Aretz, the commandments unique to the Land of Israel, enumerated in Parshas Behar.

The portion of Kedushas Adam appears to extend from Vayikra 18:1 to 22:33; it begins with Parshas Arayos. The progression of this section appears to be incremental, beginning with the most basic level of sanctity and ending with the loftiest. The portion begins with "K’Ma’aseh Eretz Mitzrayim... Lo Sa’asu U’K’Ma’aseh Eretz Kena’an... Lo Sa’asu U’Vechukoseihem Lo Selechu-" we are warned, at the very least, not to stoop to the depths of immorality that prevailed in the nation that we left and in that which we are to conquer. This is a prerequisite so that "V’Lo Saki Ha’Aretz Eschem," that the land not eject us as it did our predecessors. We may inhabit the land that we conquer only inasmuch as we are better than those who were evicted to make room for us; if we imitate Ma’aseh Eretz Kena’an, we forfeit our right to the land and are doomed to be overtaken by those who are better than us. The interdependence of Kedushas Adam and Kedushas Makom is thus introduced to us from the outset.

Hence do the abominations listed in Parshas Arayos form the underpinnings of Jewish morality. The Torah subsequently proceeds to build upon that foundation; the next portion deals with Kedoshim Tihiyu, how to be a holy nation and not merely a morally neutral one. This includes a body of statutes affecting relationships Bein Adam L’Makom and Bein Adam L’Chaveiro, as well as laws of punishment for Arayos and other immoral practices, which can be effected only in a holy society. The effect of these steps is "V’Avdil Eschem Min Ha’Amim Lihiyos Li," that G-d will separate us from above all (morally neutral) nations to be His. Finally, in Parshas Emor, the Torah reaches the ultimate level of sanctity, that of the Kohen (and the Kohen HaGadol Me’Echav) who is endowed with a unique set of Chukim U’Mishpatim which parallel his special status.

In this light, the choice of Parshas Arayos for the K’riah of Mincha becomes clear. During Shacharis, we read of the Avodas Yom HaKippurim, the dramatic intermingling of the ultimate in the three sanctities that, in antiquity, effected our Taharah. In Mussaf, we recount the entire Avodah in painstaking detail, re-enacting the service as much as possible, bowing at the points when the nation did then; for a few fleeting moments, we divorce ourselves from time and place and join the Kohanim and the Am standing in the Azarah. The palpable spiritual ascendance climaxes at the very end of the service, when we recount the glory and radiance of the Kohen Gadol upon his exit from the Kodesh HaKodashim in peace.

Suddenly, we are hit with the full force of reality- "Kol Zeh B’Hiyos HaHeichal Al Yesodosav...-" we acknowledge that all this is but a distant memory; Ashrei Ayin Ra’asah Kol Eileh, HaLo L’Mishma Ozen Da’avah Nafsheinu- ‘happy is the eye that saw all these things; to hear of them pains our soul.’ In an instant, the Mikdash crumbles beneath our feet; we fall a near-infinite distance and awake to find ourselves many miles and millennia from the Shekhinah.

In Mussaf, this realization manifests itself in Selichos, a frenzied attempt to attain forgiveness, or even a stay of execution, as denoted by "Salachti K’Devarecha" in the context of Cheit HaMeraglim. Perhaps Mincha, which follows on the heels of Mussaf, can be seen as the next level; in the K’riah of Mincha, we establish the manner in which we can begin to rebuild. The surest way that we may merit to ‘see all these things’ is to rebuild our Kedushas Adam from the bottom up. Our only hope for re-establishing Eretz Yisrael and the Mikdash as our spiritual center lies in our ability to regain our status of Am Kadosh, a holy nation; this spiritual trek begins with abstention from the basic abominations enumerated in Parashas Arayos.

In this light, the relevance of Maftir Yonah is also understood. Maftir Yonah contains many themes of importance to the concept of Teshuva, but there is one paramount theme that is revealed only when the Sefer is perceived in its historical perspective. Yonah was a pupil of Elisha; he prophesied during the reign of kings Yeravam Ben Yo’ash of Israel and Uzziyahu of Judea. That era, a time of economic prosperity, formed the last peak for Malkhus Yisrael prior to its destruction and exile by Sancherib, king of Assyria. It was also the last real golden age for Malkhus Yehudah, whose descent toward destruction was initiated by its decimation and near-exile by the Assyrians. This was perhaps the single most active time for prophecy in all of Jewish history; Yeshayahu, Hoshea, Amos and Micha all arrived at this point with a similar message- namely, that the nation desist from their abominations (the term Zenus, denoting illicit relations, is employed widely in their books to characterize the moral status of the nation at the time) or suffer defeat and exile at the hands of Assyria.

The message of Sefer Yonah for its generation is the same as that of Parshas Arayos for all generations- we must adhere to a basic level of morality to avoid being driven out by a nation slightly more virtuous than we. Ashur had also been a morally bankrupt society, but when Yonah Ben Amittai presented both Ashur and Yisrael with the options of repentance or destruction, only Ashur heeded his call.

This is the theme of Mincha of Yom Kippur. Bridging the gap between Mussaf and reality must begin with our surpassing at least Nineveh in moral fiber- not a particularly difficult feat. Parshas Arayos is the sine qua non; adhering to its norms allows us to speak about achieving our lost glory.

By Jonathan Schwartz

The Yalkut Shimoni (Acharei Mos 16) relates an interesting exchange between Hashem and the Satan. The Satan complained to Hashem that he had permission to attack all nations except for B'nei Yisrael. Hashem responded that the Satan retains the right to prosecute B'nei Yisrael on Yom Kippur. The Satan checked and discovered that he couldn't find a single charge on which to prosecute. Upon his return to Hashem, he noted that B'nei Yisrael behave just like mal'achim on Yom Kippur. Like angels, the Jewish nation does not eat, drink, or wear shoes on this holy day.

Why does Hashem grant the Satan exceptional permission to prosecute B'nei Yisrael on the holiest day of the year?

The Rambam (Teshuva 3:3) notes that the potential of Yom Kippur is appreciated most by the Beinoni, the individual who is neither a tzaddik nor a rasha and who, if he takes advantage of the Aseres Yemei Teshuva, will be inscribed in the Book of Life on Yom Kippur. Rav Yitzchak Blazer, the Kochavei Or, explains that if during the Aseres Yemei Teshuva, when teshuva is around for the taking, an individual still remains a beinoni, that individual will require a complete teshuva on Yom Kippur, certainly an arduous task. One who refuses teshuva during between Rosh Hashanah and Yom Kippur implicitly declares an internal opposition to the process of teshuva. One who fails to repent when doing so requires minimal effort is certain to have difficulty completing the process under time pressure, during Yom Kippur, before the verdict is sealed.

Rav Chaim Yaakov Goldvicht, zt"l, late Rosh Yeshiva of Kerem B'Yavneh, noted that this is the answer to the challenge of the Satan. The Satan is not given free reign on Yom Kippur. Rather, the essence of the day itself, which marks the pinnacle of our relationship with Hashem, demands a role for the Satan. Someone who lacks the ability to sense the uniqueness of the hour will never seize its opportunities for teshuva and will be doomed to spiritual oblivion. It is to this individual that Hashem refers when he answers the Satan and grants him permission to attack, for such an individual has truly cut himself off from spiritual salvation. To this the Satan responds that no such Jew exists. The Jewish people are like angels. As the angels are free from sin, so too, every member of the Jewish nation recognizes the potential of Aseres Yemei Teshuva and, by the time Yom Kippur arrives, is headed along the path of repentance.

By Micah Greenland

The Talmud (Yoma 86b) relates the statement of Reish Lakish that when teshuva is done meyir'ah (out of fear of G-d), the teshuva allows ones z’donos (sins committed knowingly) to become like sh'gagos (inadvertent transgressions). However, teshuva which one does me’ahava (out of love for G-d) is even greater, for this type of teshuva turns a persons z’donos into z’chuyos (merits). While both types of teshuva are certainly accepted and even desired by Hashem, clearly He prefers teshuva me’ahava to teshuva meyir'ah.

In light of this partiality towards teshuva me’ahava, we would expect Chazal to have arranged our requests of Hashem during these Yomim Noraim to focus primarily on encouraging us love Him more while perhaps only slightly on fearing Him. In fact, the opposite is the case. During every amidah on Rosh Hashanah and Yom Kippur, we beseech of Hashem, "ten pachdecha al kol ma'asecha ve’emascha al kol ma shebarasa v'yira’ucha kol hama'asim"--three different expressions all asking Hashem to help us fear Him. Not even once in the tefillah do we ask Hashem to help us love Him!?

The answer, I believe, is fundamental to the way we do teshuva. The Gemara in Yoma is not simply telling us that there are two approaches to doing teshuva, one me’ahava and one me'yirah. Rather, Reish Lakish means that there are two different levels in the teshuva process. First, one must accomplish teshuva meyir'ah. Only then can he aspire to teshuva me’ahava.

Rav Chaim Yaakov Goldvicht, z"tl, emphasizes this point by saying that one's general approach in developing his relationship with G-d should be "sur me'rah va’aseh tov," avoid evil and then do good. The first is accomplished through yiras Hashem, the second through ahavas Hashem. Only after one is confident that he will not get sidetracked to do wrong is he ready to actively pursue doing good. Only then can he develop a burning desire to get closer to G-d by performing His mitzvos. Teshuva me’ahava thus necessarily follows teshuva meyir'ah.

When we view teshuva as a two level process, we can understand why it is that we don’t ask G-d to help us with our ahavas Hashem. The Midrash (Shir Hashirim Rabbah) tells us of Hashem’s promise: "Pischu li pesach k’chudo shel machat va’ani eftach lachem pesach shel ulam."--Forge for yourselves an opening the size of a needle, and I will widen it to the size of a huge auditorium. G-d has guaranteed us that He will help us in our service of Him. However, the arrangement is a partnership of sorts. We are not expected to do all the work, nor are we allowed to sit back and wait for G-d to pick up our slack. It would not be right of us to ask Hashem to help us with both halves of the teshuva process. We can daven for aid in accomplishing the first half of the process, and Hashem will assist us. Our teshuva me’ahava, however, is up to us.

The Rambam writes in Sefer HaMitzvos that the mitzvah of ahavas Hashem is accomplished by getting to know G-d through learning Torah and performing mitzvos. May our tefillos this Yom Kippur earn us help with teshuva meyir'ah, and may our limud haTorah and asiyas hamitzvos bring us to the lofty level of teshuva me’ahava.