A Whole Day

As is the case with any other Yom Tov or Moed, the Pessukim that Chazal were Misaken as the Hafotrah for Yom Kippur must be instructional. If we study the words of the Navi carefully, we are sure to find messages that will help us in the Avodas HaYom of this most awesome day.

The Haftorah is taken from Sefer Yeshayahu, and it is not difficult to understand how the Pessukim relate to Yom Kippur. The Navi speaks about Teshuva in very plain terms, exhorting Bnei Yisroel to banish the Yetzer Harah from their midst and forge a new path to Hashem: “Salu Slau Panu Derech.” Later, he also speaks about the purpose of a fast, reminding us that Hashem does not wish for empty gestures, and outward displays of piety and affliction. Rather, the fast ought to affect us. “Paseach Chartzubos Resha Hutar Agudos Moteh”, says the Navi, unlock the bonds of wickedness and dissolve the groups of perversion. Certainly these are ideas and messages that are important to hear on Yom Kippur, a Tzom on which we are meant to refocus our ideals.

It is interesting to note that these Pessukim appear in the same part of Sefer Yeshaya as most of the Shiva D’Nechemta, and we find some Pessukim that almost seem to have a double meaning. For example, the Navi promises “Ki Lo L’Olam Ariv V’Lo Lanetzach Ektzof”, the anger of Hashem will not be everlasting, there will come a time for healing as well. The abatement of Hashem’s anger can be the result of Teshuva done by an individual, but one could also understand the Passuk to be speaking about the future, in which the Chamas Hamelech will forever fade. Nechama is also explicitly mentioned: “V’Ashalem Nechumim Lo V’LAvelav.” Here too, the Passuk can be seen as referring to the Nechamos one experiences through a return to the Derech Hashem, or to the national Nechama for which we yearn.

Another example of this appears in the next Passuk. The Navi tells us “Borei Niv Sefasayim Shalom Shalom L’Rachok V’Lakarov”. Rashi explains that when a person does Teshuva his enemies seem to have new lips, so to speak, as their torment turns to words of peace. The “Rachok” and “Karov”, according to Rashi, refer to the distance one has traveled in his journey to Teshuva. Radak, however, seems to understand that the Navi speaks more generally. In the future, when we are returned to our proper stature, calls for peace and tranquility will fill our ears, as former adversaries seek reconciliation. The “Rachok” and “Karov” in the Passuk, he explains, refer to the proximity of our enemies to Yerushalayim. No matter their distance, promises the Navi, they will have “new lips”: a vernacular of Shalom.

The approach of Rashi to this Passuk seems to be based on a Gemarah in Brachos which teaches us a familiar lesson. In the midst of a discussion about the rewards that await a Tzaddik, the Gemara cites the opinon of R’ Avahu: “Makom SheBaalei Teshuva Omdin Tzaddikim Gemurim Aienam Omdin”, even a Tzaddik Gamur cannot ascend the levels attained by one who does sincere Teshuva. The source for R’ Avahu’s words is this Passuk, “Shalom Shalom L’Rachok V’Lakarov”, in which the “Rachok” one who started from farther away, is listed before a “Karov”, one who is closer to Hashem. This would clearly seem to be the source approach that Rashi takes in explaining these words.

If we understand the words “L’Rachok V’Lakarov” to be referring to Ba’alei Teshuva, however, another question should be asked: why Shalom? Granted, the Passuk seems to be telling us a reward for Teshuva: ones enemies cease to peruse him, and he will find peace. This does seem like an enticing reward for Teshuva, but surely there are others. Why did the Navi choose to speak about Shalom specifically in this Passuk?

The notion that there is a specific connection between Teshuva and Shalom seems to be supported by a Medrash in the Sifri in Parshas Nasso, which discusses the concept of Shalom at length. There, Chazal tell us: “Gadol HaShalom SheNiten L’Baalei Teshuva”. The source for this statement, unsurprisingly, is a Passuk in Sefer Yeshaya: “Borei Niv Sefasayim Shalom Shalom L’Rachok V’Lakarov”. The Medrash seems to deduce the great value of Shlaom from the fact that it is given Ba’alei Teshuva, as our Passuk mentions. This seems somewhat inverted: would not we deduce the greatness of Teshuva by the reward it generates, and not visa versa? Why does the Medrash learn the value of Shalom based on who receives this Bracha?

On a broader scale, we must understand how Teshuva and Shalom are connected. Why, in fact, are Baalei Teshuva rewarded with Shalom? How are these two concepts related?

In order to better understand what “Shalom” is, and perhaps explain its connection to Baalei Teshuva, let us look at another Mamar Chazal that discusses its value.

The Medrash, in Vayikra Rabba, when discussing the Korban Shelamim, teaches us, in the name of R’ Shimon bar Yochai: “Gadol HaShalom SheKol HaBrachos Kilulos Bo”. One of the Ma’alos of Shalom is that it includes all other Brachos. Now, one might assume that “Shalom” is therefore something of a shorthand, and that when the Passuk or Chazal tell us that one is granted “Shalom” it really refer “Kol HaBrachos”. This is not likely the case, however, rather it seems that the essence of Shalom is that it includes all the Brachos. If we understand this aspect of Shalom, then, perhaps we will also understand how it relates to those who do Teshuva.

R’ Yerucham Levovitz, in Daas Chachma UMussar, notes that not only does the Bracha of Shalom, peace, include all other Brachos, but the Middah of Shalom includes all other Middos. He explains why this is the case, allowing us an insight into this word.

As we know, there are many Middos that comprise the human character, some are Middos Tovos and some are not. Each of these Middos has a place however—it is impossible to keep all the Mitzvos by concentrating on only one of them. Even the most positive Middos, such as Hatava (being generous to others) or Ahavas HaBrios, must sometimes be put aside in order to fulfil the Ratzon HaBorei. As the venerated Machgiach puts it: “Kol HaMidos Nitzrachim L’Kiyum HaTorah”.

This is where Shalom comes in. R’ Yerucham explains that Shalom is a state of equilibrium: when one achieves the Middah of Shalom it means that he is able to balance the various Middos so that each one is used in the proper way. In fact, a lack of Shalom is where we see great people falter throughout Tanach. Shaul HaMelech, for example, thought that he had done the Ratzon Hashem by sparing Agag, but in truth he lacked a sense of Shalom and was not able to balance the Middah of Nekama with Rachamim. Pinchas, on the other hand, achieved a higher level of balance, using the Middah of Kinnah in a positive way. It is no surprise, then, that his reward was “Brisi Shalom”.

With this in mind, it is not difficult to understand the connection between Teshuva and Shalom.

Every person is born with certain strengths and weaknesses, and we falter when the latter take hold. If someone can overcome a negative trait, and do Teshuva for his past ways, he has reached a level of Shalom in that Middah. He has learned to balance his character traits, and achieved a sense of Shelimus. It is therefore fitting that he is rewarded with the gift of Shalom. Because he has been able to create a place for each Middah within himself, he is given the Bracha SheKol HaBrachos Kilulos Bo.

The words of the Sifri can now be understood as well. Because we see that one who has learned to balance his Middos in this way is given Shalom, we can deduce that Shalom must be Nichlal the other Brachos. It is indeed fitting that one who does Teshuva be given an all-encompassing Bracha, and we know that they are given Shalom, as the Passuk tells us, and we therefore know “Gadol HaShalom SheKol HaBrachos Kilulos Bo.” Because we know that Teshuva is not a once-a-year phenomenon, but something we must constantly be working on, the message of Shalom really resonates on every day of the year. Perhaps, however, there is a message specific to Yom Kippur as well.

When Yaakov Avinu was on his way to Charan, to find his wife and begin building Klal Yisroel, he had a Nevuah in the form of a dream. When he awakes, he makes a Neder: “Im Yihiyeh Elokim Imadi…V’Shavti B’Shalom El Bais Avi V’Haya Hashem Li L’Elokim”. Yaakov promises that if Hashem watches over him, providing for his physical needs, and allows him to return “B’Shalom” to his father’s house, then he will accept Hashem upon himself.

The obvious issue that many confront when considering these words is the fact that Yaakov seems to hinge his acceptance of Hashem as his Elokim on first half of the Neder. Would Yaakov not accept the Malchus Shamayim if he did not receive “Lechem L’Echol U’Beged Lilbosh”? Meforshim offer a variety of ways to understand these words, but there is one that is particularly relevant.

As we know, there are various Shamos Kedoshim, names by which we refer to the Borei Olam. Two of the most common are “Hashem”, known as the Shem Adnus , and “Elokim”, which have diametrically opposed conations. We generally think of the Shem Adnus as referring to the Middah of Rachamim, and the Shem of Elokus to Din. R’ Shimshon Pincus, in Tiferes Shimshon on Vayetzei offers a slightly different approach.

Although quite deep, perhaps the best way to understand R’ Shimshon’s words is through a Mashal he provides: a person is made up of a Guf and a Neshama. It is the Neshama that gives us our essence, in which our entire being is rooted. The Guf, however, is the only way for the Neshama to express itself. Without a Guf all the Kochos of our Neshama would be unrequited. At the same time, we know that a Guf without a Neshama is essentially an empty vessel—a corporal being with no true purpose. The Shem Adnus, is the Neshama and the Shem Elokus the Guf—the name Hahsem represents the essence of the Briah and Elokim is the ability to put those Kochos into action.

Our challenge, explains R’ Shimshon, is to recognize that the Shem Adnus and Elokus are the same—that the Borei Olam put the Kochos into the world and it is His will that is carried out in every aspect of our lives. Attempts at separating the two are what led to Avodah Zarah, and conversly when the two are seen in tandem it is known as Shmo Shalem—His name is complete. Yaakov Avinu, in saying “V’Haya Hashem Li L’Elokim”, was aksing that he be Zoche to see the Shmo Shalem, to be able to recognize that the Shem Adnus and Elokus work together to create the perfect world.

Perhaps we can add that in saying “V’Shavti B’Shalom El Bais “ Yaakov Avinu was asking that he be Zoche to a different type of Shalom, one in which his perceptions were in balance. He wished to be able to see the Yad Hashem in all that transpired in his journey, to recognize both the Adnus and Elokus in his life.

Pirkei D’Rebi Elazar tells us that the meeting between Yaakov and Esav, the final stop on Yaakov’s Galus before retuning to Eretz Yisroel, took place on Yom Kipppur, at the time of Ne’ilah. It cannot be a coincidence that the moment for which Yaakov waited, V’Shavti B’Shalom El Bais Avi V’Haya Hashem Li L’Elokim, took place at the time in which we raise our voice each year, proclaiming for all the world to hear: “Hashem Hu HaElokim”.

On Yom Kippur, our Teshuva can lead us to a new type of Shalom, one in which we recognize the balance of Adnus and Elokus, that the Hashem that put the Kochos into the world is the Elokim that affects everything that occurs in our lives.

Perhaps this is the greatest Bracha we can hope for in the coming year, the one SheKol HaBrachos Kilulos Bo: a clarity of vision to recognize the Yad Hashem in our own lives. If we appropriately approach the day of Mechila and Kapparah, sincerely trying to do Teshuva, to find a balance in our Middos so that the Ratzon Hashem takes primacy, we will in turn be Zoche to true Shalom, and be Zoche to return El Bais Avinu with the words “Hashem Hu HaElokim” on our lips .