Yom Kippur Full Stop

As a function of this year’s calendar, we find ourselves marking the holiest day of the year on the holiest day of the week. In one sense, the two days, Shabbos and Yom Kippur, seem diametrically opposed: Shabbos is marked by a Chiyuv of Oneg, fulfilled by engaging in physical pleasures and enjoyment, while Yom Kippur brings with it an element of Inuy—it is a day on which we refrain those same enjoyments. It seems from the Pessukim, however, that the two may in fact be more connected than we would assume. In a year that Yom Kippur falls on Shabbos, it certainly behooves us to understand how this is true.

In Parshas Emor the Torah speaks about each of the Yomim Tovim. Whereas at other points the Torah details the Korbonos or other Avodos that take place on those Yomim Tovim, in this case the Mitzvos HaYom seem to be the focus. For example, in the Pessukim that discuss Sukkos, discuss the Mitzvos of Sukka and Arba Minim at length. In the section speaking about Yom Kippur, the Torah places its emphasis on the Inuyim, mentioning this aspect of the day first: “Mikrah Kodesh Yiyeh Lachem, V’inisem Es Nafshosechem.” In fact, in the span of six Pessukim that discuss Yom Kippur, the Inuyim are mentioned three separate times, indicating that our abstention from the physical world on Yom Kippur is the focus of the day.

It is in the last Passuk of this section, the final time that the Inuyim are mentioned, that the Passuk introduces the concept of Shabbos, placing the Inuyim and Shabbos adjacent to one another: “Shabbos Shabboson Yihiyeh Lachem V’iniysem Es Nafshosechem.” The Passuk concludes by mentioning Shabbos as well, ending with the words: “Tishbisu Shabatchem.”

The words “Shabbos Shabboson” seem to express a connection between Yom Kipour and Shabbos, regardless of the day on which the Yom Hakadosh occurs. Whereas other Yomim Tovim are referred to as “Shabboson”—Rosh Hashna, for example, is introduced with the words “BaChodesh HaShevii B’Echad Lachodesh Yihiyeh Lachem Shaboson”—Yom Kippur is the only one of the Moadim that includes the formulation of “Shabbos Shabboson”. These words are however used in relation to Shabbos Kodesh in numerous places. For example, earlier in Parshas Emor the Passuk says: “U’Vayom HaShivii Shabbos Shabboson…Kol Melacha Lo Sasu.” It would then follow that the

While it seems that there is a link between Yom Kippur and Shabbos forged by the words “Shabbos Shabboson”, there may be a prime difference between the two as well. As we mentioned, the Passuk refers to Yom Kippur as “Shabatchem”, which literally means “your Shabbos.” Chizkuni points out that this is wholly different from Shabbos which is known as “Shabbos L’Hashem”. Yom Kippur, he explains is a Shabbos for Klal Yisroel, whereas the weekly Shabbos is one dedicated to Hashem. If we think about it, however, this seems counterintuitive: Yom Kippur is a day on which we separate from the physical, and live a totally spiritual existence in the guise of Malachim. How can this day be known as a Shabbos for us, whereas the weekly Shabbos, which places an emphasis on the physical, is Shabbos L’Hashem? Nonetheless this is the message the Passuk conveys—it is upon us to understand how this is true.

It appears then that Yom Kippur and Shabbos are linked by the element of “Shabbason”, that the essence of each day is in some way related, but at the same time the expression of that Shevisa is different—on Yom Kippur it is “Shabbatchem” and on Shabbos “L’Hashem”. Perhaps if we better understand the concept of Shabbason, and how it relates to Yom Kippur, we will be able to understand this apparent dichotomy.

In order to do so, we must first understand how the concept of Shabboson expresses itself on Yom Kippur.

While there is of course an Issur Melacha on Yom Kippur, one that is equal to that of Shabbos rather than a Yom Tov, there is another element of Shevisah as well. The Rambam writes: “Mitzvah Acheres Yesh B’Yom Hakipurim, V’Hu L’Shbos Bo M’Achila U’Shtiah”, there is another Mitzvah on Yom Kippur, to be Shoves from Achila V’Shitah. The Rambam uses similar language regarding the rest of the Inuyim of Yom Kippur, indicating that they are all a form of Shevisa as well. We would normally associate Shevisa, resting, with an Issur Melacha, the Rambam seems to be adding an additional type of Shevisa: the Inuyim of Yom Kippur.

It would then seem that it is this Shevisa that the Torah refers to with the words “Shabbos Shabboson”, which immediately precede the words “V’iniysem Es Nafshosechem” and that the link between Yom Kippur and Shabbos is thus found in the Inuyim. We must then define the concept of Shabboson or Shevisa in a way that it can apply to the Inuyim, and not just to the regular Issur Melacha that exists on this day.

R’ Hirsch, in Parshas Beraishis, discusses the origins of the word Shabbos at length. While there is an instinct to use the word “rest” to define Shevisa, R’ Hirsch explains that rest is expressed by the term “Menucha.” The term “Shevisa”, he explains, refers to a complete stoppage of work: “Hashoves Omed UMaphsik M’Melacha.” The Torah tells us “VaYishbos Bayom HaShevii”, that Hakadosh Baruch Hu was Shovas at the end of Maaseh Beraishis. This was not because He needed a rest, but because the creation was complete, and so He ceased further work, “VaYishbos”. In modern parlance, we would say that Menucha is the “Pause” button, while Shevisa is the “Stop” button.

As we saw from the Rambam, on Yom Kippur we experience a Shevisa from the physical world—how do we understand this in light of R’ Hirsch’s explanation?

We know that our world is comprised of physical and spiritual planes, and that our task is to minimize the former while expanding our relationship with the latter. As must as we know this to be true, however, it is difficult to put the plan into play. We live on the treadmill of everyday life—the various responsibilities, distractions and hardships that we face on an everyday basis come at an ever more frantic pace, making it difficult for us to focus on our overall mission. We want to change, to properly align our priorities, but when?

That’s why Hashem gave us Yom Kippur. With the onset of the Yom Hakadosh we are Mekabel the Chamisha Inuyim—but we don’t merely pause our physical indulgences, we stop; we are Shoves. On this day, we have the opportunity to leave the past behind us, to realign ourselves so that we can focus our priorties correctly. Last year we were faced with an overdeveloped reliance on our Guf, but on Yom Kippur we start anew.

Each week we have a Shabbos to reflect on the fact that Hakadosh Baruch Hu was Shovas because he created the world to perfection. This allows us to realign ourselves for the coming week, to recall that is He who created the world and He who runs it. In this sense the weekly Shabbos is a Shabbos L’Hashem, because it allows us to renew our appreciation for the Yichud Hashem and renew our Emunah.

Yom Kippur, however, is “Shabatchem”, it is for us. This is the day that we have an opportunity to be Shoves from the Havlei Olam Hazeh, to remember that we are capable of purely spiritual existence and the rest ourselves, so to speak, for the coming year. Our goal is to leave Yom Kippur not merely as improved versions of our former selves, but as totally new people. We have ceased our past behaviors and reliance on Gashmius, and are steeled to face the coming year with new resolve, aware of our Kochos. Yom Kippour then is a day to renew our Emunah in ourselves. This is the lesson of the Shabbos Shabboson.

If we are successful in this endeavor, if we look at the Inuyum not just as a means to Kapparah, though that they are, but as an opportunity to center ourselves, we will surely be Zoche to the awesome power of Mechila, Selicha and Kapparah contained in this day. This in turn will ensure that we are all Nechtav V’Nechtam L’Chaim Tovim Aruchim U’Lishalom.