Yom Kippur: It’s the Day

When we think of the day of Yom Kippur, and really the entire span of the Yimei Harachamim V’Haselicha, there is one part of Teffilah which really stands out: the recitation of the Shalosh Esrei Middos HaRachamim. Time and time again, during these days and especially on Yom Kippur itself, we find ourselves raising our voices to say the words that begin “Hashem Hashem Kel Rachum V’Chanun.” In fact, so central are these words to the Teffilos of Yom Kippur, that some have a Minhag to add special Selichos to the Teffilos of Shachris and Mincha on Yom Kippur so that the Shalosh Esrei Middos are said the maximum number of times.

Once we notice that this short paragraph is such a defining part of the Tefilos Hayom, we must then of course ask why this is the case: why is it that so much of the Yom Kippur davening is centered around these words? If we can answer this question, perhaps we have an insight not only into the Tefillah, but into the day of Yom Kippur itself. To do so, we must of course examine these words from their root in the Torah.

The Shalosh Esrei Middos are first found in the Pessukim in Parshas Ki Sisa that immediately follow the Chet HaEgel. After Moshe pleads for Rachamim on behalf of Klal Yisroel, Hashem tells him to create new Luchos and once again ascend to Har Sinai. After telling us that Moshe did so, the Torah relates that Hashem passed in front of Moshe Rabbienu: “VaYaavor Hashem Al Panav Yayikra”, and at that point we first see the words of the Shalosh Esrei Middos: “Hashem Hashem Kel Rachum V’Chanun….” The Pessukim there end with yet another plea, made by Moshe, for Hashem to forgive his children, and it seems that Hashem accepts his request, as the Passuk tells us that Hashem said: “Hinei Anochi Kores Bris Neged Kol Amcha E’Aseh Niflaos”, which Rashi there explains relates to the intention of Hashem to rest his Shechina in our midst.

While the Pessukim themselves are a little vague as to what exactly transpired in those moments, Chazal add some detail. For example, it is not so clear from the Pessukim who said the Shalosh Esrei Middos—Moshe or the Ribbono Shel Olam. The Passuk says that Hashem passed by the face of Moshe Rabbeinu, “Vayikra”, but it isn’t clear who called. Some Rishonim assume that the word “Vayikra” refers to Hashem, and that the Kaviyachol was the first one to utter these most powerful words. Others disagree, based on a Gemarah in Rosh Hashana. There, Chazal tell us that Hakadosh Baruch Hu wrapped himself in a Tallis, Kaviyachol, and showed Moshe the “Seder HaTeffilah”, telling him: “Kol Zman SheYisroel Chotin Yaasu Lifanai Kiseder Hazeh V’Ani Mochel Lahem.” From the words “Hireh Lo Seder HaTeffilah”, some Meforshim, including the Sefer Hachasidim, deduce that Hashem showed Moshe the words, but Moshe himself said them.

Regardless of how we understand who said the words of the Shalosh Esrei Middos at that time, what emerges from the Gemarah is that Hashem taught Moshe a lesson not only for that moment, but for the future as well: whenever Klal Yisroel requires a level of Mechilah from Hakadosh Baruch Hu for their Chataim, it is the Shalosh Esrei Middos that are most effective.

In fact, it seems that Moshe Rabbeinu took this lesson to heart, as we seem him using the Shalosh Esrei Middos later on in Parshas Shelach as well. At that time, when Klal Yisroel required forgiveness for the Chet of the Meraglim, Moshe speaks to Hashem with much conviction, begging for Mechila on behalf of his flock, who faced total annihilation due to their Aveirah. Moshe notes that the Umos Haolam will see that Bnei Yisroel were destroyed and assume that Hakadosh Baruch Hu was powerless, Chas V’Shalom, to bring them to Eretz Yisroel and so he slaughtered them in the Midbar. Perhaps worried that this argument would not be successful, Moshe adds a Teffilah that seems to be based on the Shalosh Esrei Middos: “Hashem Erech Apayim V’Rav Chesed Nosei Avon V’Pesha V’Nakeh…”

Clearly, Moshe seems to be taking advantage of the advice given to him a short time earlier, after the Eigel: Kol Zman SheYisroel Chotin Yaasu Lifanai Kiseder Hazeh V’Ani Mochel Lahem. At a time when the future of Klal Yisroel was at risk due to their Chataim, Moshe turned to the Shalosh Esrei Middos.

As we learn the Pessukim, it seems that this Teffilah was rather effective. Right after Moshe finishes his words, the Passuk says: “Vayomer Hashem Salachti K’Dvarecha.” The Segulah, so to speak, of the Shalosh Esrei Middos seems to have worked, with Moshe finding the Selicha he sought.

We are presented, however, with something of a problem in understanding these Pessukim in Parshas Shelach.

The Medrash Tanchuma, in Parshas Ki Sisa, makes a Cheshbon as to how many days Moshe Rabbeinu spent on Har Sinai, detailing the entire timeline beginning when Moshe first went up right after Mattan Torah. The Medrash concludes that there were a total of one hundred and twenty days, and they ended on the tenth of Tishrei—Yom Kippur. The Medrash then adds an important point: “U’Bo Bayom Ne’emar Lo L’Moshe ‘Salachti K’Dvarecha’.” It was on that day, on Yom Kippur itself that Moshe heard the words Salachti K’Dvarecha. This detail of the Medrash has been subsumed by most subsequent sources, and is a featured in many writings about the Yom Hakadosh itself: the Selicha achieved on that first Yom Kippur is an integral part of the day.

This Medrash brings to light a very important question: if these words were said to Moshe on Yom Kippur, in regards to the Chet HaEgel, why do they appear here, as Moshe is Davening for Slicha following the Chet HaMeraglim? It is clear from the words of the Medrash that not only did Moshe achieve Slicha on behalf of Klal Yisroel on Yom Kippur, but that he heard actual the words Salachti K’Dvarecha. How then are we to understand that these words do not appear at all in Parshas Ki Sisa, but only later in Parshas Shelach where they seemingly refer to the Chet Hameraglim?

Rabbeinu Bachya, in Parshas Shelach, explains the words Salachti K’Dvarecha in the context of those Pessukim. Hashem was telling Moshe that although there was complete Selicha for the Chet HaEgel, there would not be for the Chet HaMeraglim, but those who had been involved would have to face punishment and would not be allowed to enter Eretz Yisroel. In this way, the destruction of that Dor would take place, though it would be spread out over the following forty years.

It seems that Rabbeinu Bachya assumes that the words Salachti K’Dvarecha were said twice, once at the time of the Egel—where they are not written in the Pessukim outright—and then again at the time of the Meraglim, where they are used to contrast the outcome of Moshe’s Teffilos.

The words of Rabbeinu Bachya, and indeed many of the Rishonim who discuss the outcome of Moshe’s Teffilos at that time, give rise an important question.

As we mentioned, the Gemarah in Rosh Hashana says that Hakadosh Baruch Hu told Moshe: “Kol Zman SheYisroel Chotin Yaasu Lifanai Kiseder Hazeh V’Ani Mochel Lahem.” In fact, the Gemarah later brings the words of R’ Yehudah who adds: “Bris Kerusa L’Yud Gimmel Midos SheAynan Chozros Reikam”, there is a promise from Hashem that the Shalosh Esrei Middos will not go unanswered. If this is the case, if Hashem promises that the Shalosh Esrei Middos will bring Mechila to Klal Yisroel, why did Moshe not achieve complete Selicha at the time of the Meraglim? Why was the Bris Kerusa not effective?

R’ Yitzchok Sorotzkin shlit”a, in Gevuras Yitzchok on Purim, offers an insight on the idea of “Bris Kerusa” that may help us answer this question, and better understand these Pessukim.

When Moshe Rabbeinu offers his Teffilah in Parshas Shelach, he begins with the words: “Salach Nah L’Avon HaAm Hazeh K’Godel Rachamecha V’KAsher Nasasah L’Am Hazeh MiMitzrayim V’Ad Henah.” Many Meforshim wonder what Moshe added with the words “V’ChaAsher Nasasah L’Am Hazeh MiMitzrayim V’Ad Henah”—Moshe sought Mechila for Klal Yisroel, why did he mention that Hashem “carried” Klal Yisroel from Mitzrayim until that point? The Brisker Rav, in his Chiddushim on Parshas Ki Sisa, explains that the words “K’Godel Rachamecha” refer to the Shalosh Esrei Middos, which speak about the Rachmanus of Hashem. Moshe was concerned, however that perhaps that Teffilah would not effective, in which case he asked Hashem to be disregard the Aveiros of Klal Yisroel and continue to carry them “K’Asher Nasasah L’Am Hazeh MiMitzrayim V’Ad Henah.”

R’ Sorotzkin notes that there must have been a reason that Moshe Rabbeinu would have this concern—that the Shalosh Esrei Middos would not be effective—even though there is a Bris Kerusa SheAynan Chozros Reikam. He explains, based on the words of the Rambam, that in truth the Bris Kerusa is dependent on the way the Shalosh Esrei Middos are said: it is only when there is a Teffilah B’Tzibbur that is offered B’Lev Shalem that these words are guaranteed to bear fruit. Only when a group of people offer the words of the Shalosh Esrei Middos in a most sincere and impassioned manner are we promised “SheAynan Chozros Reikam.”

This was Moshe Rabbeinu’s concern, concludes R’ Sorotzkin: that the Teffilos of Klal Yisroel, which would be necessary in addition to his own, may not reach the level of Lev Shalem and therefore not be subject to the Bris Kerusa. If this were to be the case, Moshe asked that Hashem carry Klal Yisroel as he had since Mitzrayim, which included the time of the Chet HaEgel.

With this in mind, we may have a new understanding of the words Salachti K’Dvarecha, as they appear in Parshas Shelach.

Moshe asked Hashem to look past the Avonos of Klal Yisroel, even if their Teffilos were not effective, just as he had at the time of the Chet HaEgel. Hashem,however, resoponded: Salachti K’Dvarecha. Hashem was saying, Kaviyachol: “Then, at the time of the Egel, I forgave Klal Yisroel K’Dvarecha, based on your words.” As we saw from the Gemara in Rosh Hashana, however, there was no Tefillah B’Tzibur then, it was just Moshe who said the words of the Shalosh Esrei Middos, why then were his words effective?

Perhaps the answer lies in the Medrash Tanchuma: it was Yom Kippur, the day that is itself a day of Slicha and Kapara. On Yom Kippur, even a Teffilah that does not fulfill all the various requirements of the Bris Kerusa can be effective. On Yom Kippur, we can achieve Selicha based merely on Devarecha. That was the answer that Hashem gave Moshe Rabbeinu: the circumstances are different. At the time of the Egel, the day ensured that Moshe heard the words Salachti K’Dvarecha, but that could not be the case now. Perhaps that is why the Kappara that Moshe achieved at the time of the Meraglim was less than complete: because the requirements of the Bris Kerusa were not met, and it was not Yom Kippur.

What emerges from this discussion is a powerful message about our Teffilos on Yom Kippur.

There is a “Bris Kerusa L’Yud Gimmel Midos SheAynan Chozros Reikam” but it has prerequisites that appear to be difficult to achieve. Who among us, even as a Tzibbur, can truly hope to offer a Teffilah B’Lev Shalem? On Yom Kippur, however, those requirements are suspended. On the Yom Slicha V’Kaparah we can achieve Mechila through the Shalosh Esrei Middos even if we do not reach the level of Teffilah B’Lev Shalem.

On Yom Kippur, we experience a level of Kedusha on this day that is unmatched on any other, and it causes to recognize the detrimental effects of our Avonos: they create Richuk between us and Avinu Shebashamayim. We therefore seek Selicha and Mechila so that this Richuk is eliminated and we can attain Kirvas Elokim. As we recite the Shalosh Esrei Middos again and again on this day, let us remember that the day itself has the power to ensure that they are not Chozros Reikam. These words can ensure that our Avonos are met with Selicha, allowing us to take the effects of the Yom HaGadol V’Hanorah with us into the coming years, as we experience the a fulfilment of the promise Hashem made on that very first Yom Kippur: “Yaasu Lifanai Kiseder Hazeh V’Ani Mochel Lahem.”