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Vayelech - Yom
Kippur / וילך - יום
כפור
Vayelech - Yom
Kippur / וילך - יום
כפור
Vayelech
In the parsha when
it discusses the
abundance of your
property, it lists
the animals first
and then the produce
of the field. In
parshas Ki Savo the
list is reversed -
first the fields and
then the animals. R’
Chaim, shlita,
explains that the
parsha of Ki Savo is
a reference to those
who adhere to the
words of the Torah,
the tzadikim. Their
lives paralleled the
sequence of the
cycle of the year
starting with Nisson.
Hence, the grain is
first harvested and
only later in Av and
Elul is the time for
tending to the
animals (MS’ R.H.8)
This parsha,
however, is the
parsha of the Baal
Tshuva, who only
changes in
midstream. As such,
the Torah lists the
more important
possessions of a
man, the animals,
before the grains of
the field. (MS’Chulin
86).
At the end of the
parsha, Moshe
Rebeinu writes a
Sefer Torah and
commands the people
to place it on the
side of the Aron
HaKodesh. In Bava
Basra 14 there is a
famous controversy
as to whether it was
actually inside the
Aron HaKodesh or on
a ledge on the side
of the Aron HaKodesh.
Perhaps, both are
essential to the
understanding of the
Sefer Torah. On one
hand, it parallels
the importance of
the tablets. It
deserves a place
alongside the
“luchos” and is of
equal “kedushah”. On
the other hand, the
significance of the
Torah is of even
greater meaning to
the Bnei Yisroel.
This is their
teacher and guide.
This is what is held
up to them as a
model and also as a
testimony of the
life they should
live. Hence, it
could not be
concealed or encased
out of sight of the
people. So, in
essence, the Sefer
Torah filled the
role of both places
and both are
correct.
Yom Kippur
In the davening of
Yom Kippur we find
two different texts.
One uses the term “kapara”,
or atonement, in
relation to sins
done with knowledge
and purpose. The
other text uses this
term only in
reference to a sin
committed without
intention – “shogeg”.
R’ Moshe z’l’
explains the logic
behind both uses.
The word kapara, he
says, is an
expression of wiping
away the film of
dirt and grime that
superficially covers
the person. On one
hand, since this
concept does not
seem to indicate a
shortcoming which
penetrates deep into
the soul of the
individual, it would
seem more
appropriate to use
this term with those
sins committed “shogeg”.
However, upon closer
inspection, perhaps
the one who sins
with full intention
is actually a
misguided
individual, who, if
given the proper
guidance, would
change his ways. On
the other hand,
perhaps the person
who unintentionally
sins is one who does
believe and does
adhere, but allows
himself to falter
and slip and is
lacking in full
faith. Regarding
this individual, the
problem penetrates
even deeper. This
could be similar to
the statement of
Rava in Sanhedrin
27, that one who
succumbs to his
innate desires is
disqualified from
being a witness,
whereas one who
performs spiteful
digressions is not.
Therefore, both
texts could be
proper texts.
“V’Solochto lavoni
ki rav hu” –
literally this
translates as
forgive my sin
because it is great.
The Vilna Gaon
explains this with a
different twist.
There is a dispute
between Rav and
Shmuel concerning
one who admits to
having performed an
act which is
punishable by an
extra penalty or
tax, and afterwards
witnesses attest to
the same act. Does
this come under the
ruling of “modeh
bikinas patur”,
admitting a penalty
exempts one from
payment? Rav is of
the opinion that one
is exempt despite
the witnesses. This,
then, is the plea -
forgive my sins and
don’t punish with
penalties because
“Rav” is the one
whom we follow in
this dispute.
Previous Parshos
Tazria
Metzora
Achrei Mos
Kedoshim
Emor
Behar
Bechukosai
Bamidbar
Shavuos
Naso
Behalosicha
Shilach
Korach
Chukas-Balak
Pinchos
Matos-Masei
Devorim
Voeschonon Ekev
Reah
Shoftim
Ki Seitzei
Ki Savo
Nitzovim
- Vayelech Rosh
HaShana Haazinu-Yom
Kippur Sukkos V'zos
HaBrocha
Breishis
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