Open and Closed

Kapital 17 begins with the words “Tefillah L’Dovid” and has a plaintive, almost desperate, tone. This is perhaps unsurprising as Sforno explains that the Perek was written during a dark period in the life of Dovid Hamelech: “B’Zeh Hamizmor Hisvadah V’Hispallel Al Cheto B’Bassheva”. As Dovid confronted his shortcoming—which, as Chazal tell us, we do not fully understand—he wrote these words of Tefillah. Ibn Ezra explains that Dovid begins with a request: “Shamah Hashem Tzedek Hakshiva Rinasi…”,. As his Teffilah as it is offered B’Tzedek, with true sincerity., Dovid begs that HKBH accept his pleas.

Later Pessukim reflect this same theme. For example: “Bachanta Libi Pakadita Layla Tzaraftani Bal Timtza”. Rashi explains that the word “Layla” is indeed a reference to the story of Batsheva, and with these words Dovid admits here “Ki Yesh Aveira B’Yadi”. Knowing that he would not emerge victorious if judged with true Din, Dovid asks that he be treated with Rachamim.

It is also interesting to note that Dovid traces the origins of his Aveirah: the Passuk later in Tehillim says “Bachanani V’Naseini”, which is a request by Dovid Hamlech that HKBH test him. Here Dovid admits that this was a mistake, for when he was tested, he did not perform as he may have hoped. Since that time, however, Dovid avows that he has been more careful with his words: “L’Peulos Adam B’Devar Sifasecha Ani Shamarti…”.

Besides admissions of fault, this Perek also includes sincere Tefillah. For example, the Passuk says “Ani Kirasicha Ki S’Aneni…Hatt Aznecha Li Shema Imrasi”, words that echo the desperation felt by Dovid Hamelech, but Rashi points out that the key prhase is “Ki S’Aneni”: for all his shortcomings, Dovid has confidence that HKBH will accept his Teffilos.

The Perek continues in this vein, as Dovid asks Hashem for Rachamim, “Haflei Chasdecha Moshia Chusim”, and to protect him from his enemies, “Shamrani K’Ishon Bas Ayin”. As we often find in Tehillim, Dovid Hamelech points out that these enemies are much greater foes of HKBH than of himself: “Chelbamo Sagaru Pimo Dibru B’Gayus”.

Dovid ends with a simple request: “Ani B’Tzedek Echezeh Panecha….” He wishes only to have the Zechus, L’Asid Lavo, to bask in the Ziv Hashechina . Radak explains that these words draw a stark comparison between Dovid and his enemies. Those who pursued him have no interest in Olam Habah, but Dovid longs for his Aveiros to be foregiven, so that he can look forward to the day of “Esbiah B’Haketz Temunasecha”.

Overall, this Perek is certainly relevant to the time of year in which we all reflect on our shortcomings and beg Mechila from HKBH. Who among us can not think of times in which we were tested and fell short, yet we long for Kapara so that we may enjoy another year of Tovas Hashem. it seems, however, that these Pessukim have an even more specific connection to Yom Kippur that we may first notice.

Dovid begins his Tefillah with the following words: “Milfanecha Mishpati Yetzei Einecha Techezena Mesharim”, and the Meforshim offer a few explanations. Rashi tells us that Dovid does not wish to be brought to Mishpat for his Aveiros at all, rather asking that he be subject to Yesurin. Radak, however, explains that Dovid seeks to be free of any Din at all, hoping instead for Kapparah. On the other extreme, Sforno explains that Dovid wishes to undergo Mishpat at the hands of HKBH specifically, the ultimate Rachum V’Chanun, as opposed to a human who would be more exacting.

Chazal, however, explain this Passuk differently.

The Medrash Tehillim here points out that in the introductory Passuk to this Perek Dovid employs five different Loshonos related to his pleas: Tefillah, Shama Hashem, Hakshiva, Ha’azina and B’Lo Sifsei Mirma. Clearly there is a reason that all these various terms are used and the Medrash explains that these Leshonos are K’neged a specific request that Dovid made of Hahsem. The Medrash tells us: “Amar Dovid Lifnei HKBH…Im Totzi ES Dini B’Yom HaKippurim Baboker Eini Yachol L’Amod Ad SheEspallel”, if the Din takes place on the morning of Yom Kippur, I would not be able to stand, “Ela Ekra Krias Shema V’Espallel Arba Tefillos V’Achar Kach Milfanecha Mishpati Yetzei”. Dovid requests that his Din be put off until he has the opportunity to say Krias Shema and Daven the four Teffilos of Yom Kippur—the five Tefillos alluded to by the five terms in the Passuk—only after which will his Din come before HKBH, “Milfanecha Mishpati Yetzei”.

This Medrash clearly has ramifications on our understanding of the Yom HaKadosh V’HaNorah and must be explained.

The request that Dovid Hamelech makes, that his Din be forestalled until he has a chance to say all the Tefillos of Yom Kippur is quite interesting: one would imagine that someone on the Madreiga of Dovid Hamelech had made the appropriate preparations for Yom Kippur, and would be prepared to stand Din at any point in the day. Why does Dovid specifically ask that his Din be put off until after he has been Mispallel both Krias Shema and the Teffilos HaYom?

If we are to assume that Dovid felt himself inadequately prepared for Yom Kippur, then there is another question to be asked. As we know, there are three elements needed to be Zoche B’Din, “Teshuva Teffilah U’Tzedaka, but they do not all seem to be on equal footing. The Medrash in Seder Eliyahu Zuta tells us: “Gedola Teshuva Yoser Min HaTeffilah”, Teshuva has a greater power than Tefillah. The Medrash proves this from the fact that Moshe Rabbeinu was Mispallel hundreds of Tefillos but was not allowed into Eretz Yisroel, while Rachav HaZonah was spared due to her Teshuva.

If this is the case, that Teshuva has greater power than Teffilah, why did Dovid ask for time to be able to be Mispallel—why not use the time to engage in sincere Teshuva?

The truth is, we can ask this same question about Yom Kippur in general: we spend the whole day engaged in Tefillah, and do not really have the personal introspective time that is needed for Teshuva. Why is this the case if indeed “Gedola Teshuva Yoser Min HaTeffilah”? Even were we to assume that it is harder to do Teshuva than to be Mispallel, it is safe to assume that we would come closer to the Teshuva of Rachav than the Tefillos of Moshe Rabbeinu, and so the question remains.

It seems that the Medrash is teaching us something about the Teffilos of Yom Kippur, which are of course different from those of any other day of the year. In fact, it is notable that Dovid Hamelech makes reference to the “Arba Tefillos” said on Yom Kippur as this is itself an unique aspect of the day: on no other day do we recite four separate Teffilos. The addition of this fourth Tefillah, Neilah, sets the Teffilos of Yom Kippur apart and perhaps its very name can allow us to understand more about the Yom HaKadosh.

The Gemara in Taanis tells us that on Yom Kippur we have Birchas Kohanim four times: Shachris, Mussaf, Mincha and “B’Neilas She’arim”, at the closing of the gates. The Teffilah of Neilah gets its name from the idea that the Sharei Shamayim are closing, but it is hard to understand what that means, and how it impacts the Tefillah. Perhaps, however, we can understand this if we better understand the role of Tefillah on Yom Kippur.

The Medrash in Devarim Rabba asks a question: What do the words “V’Ani Tefillasi Lech Hashem Es Ratzon…” mean? Is it possible that there are times when Teffilos are not accepted? The Medrash answers that the Sharei Tefillah are sometimes opened, and sometimes closed, but the Sharei Teshuva are always open. The Medrash then brings a Mashal to support this idea: Tefillah is compared to a Mikva may sometimes be full and sometimes empty, but Teshuva is compare to the Yam is always full.

This Medrash obviously requires some explanation.

The Shem M’Shmuel, in an Erev Yom Kippur Drasha, explains the Medrash by exploring the Mashal. When a person or Kli requires Tevilah in a Mikva, it must be fully and completely immersed in order to achieve Tahara. If, however, even one hair is outside the Mikva, it is as if the Tevilah did not occur, and the Tumah persists. Teffilah is the same way: if one is not fully immersed in Tefillah, it is ineffective. Shem M’Shmuel notes that there are Asara Leshonos of Teffilah which correspond to the ten Kochos that exist in each person: in order for Tefillah to truly be effective, all ten Kochos must be engaged, and if not it is as if one hair was outside the Mikva.

Teshuva, however, is different. The Halacha is that water which becomes Tamei need only touch the waters of a Mikva to become fully Tahor—a concept called Hashaka. Therefore, if an pool of water touches a Mikva in even one spot it becomes Tahor in its entirety. So to if one engages in even the smallest amount of sincere Teshuva, it will take root in his heart and provide Tahara. In this way, Teshuva is like the Yam that easily provides Tahara to other Mayim.

As the Medrash said, however, there are times when one can Tovel in the Mikva, and times when it is not full. This, explains Shem M’Shmuel, relates to the concept of an Eis Ratzon. The Sharei Teffilah are not always open, as we have seen, and it is when they are closed that a fully immersive Tefillah, with all ones Kochos, are required. When there is an Eis Ratzon, however, and the Sharei Tefillah are open, then the Ratzon of HKBH is reflected in the person, and Ratzon is even greater than all the Kochos HaNefesh in the world. If one recognizes that there is an Eis Ratzon, and uses that to achieve a Ratzon for his Tefillah to be Niskabel, he need not engage in the level of Tefilah otherwise required.

With this in mind, we can understand the Seder Eliyahu Zuta. Indeed “Gedola Teshuva Yoser Min HaTeffilah” because when there is no Eis Ratzon it is very difficult to achieve the sort of connection necessary for the effective Teffilah. Even Moshe Rabbeinu himself was not successful in his Teffilos because there was not an Eis Ratzon—the Mikva was closed, so to speak. On the other hand, Rachav was at least able to do enough Teshuva for Hashaka, to touch the source of Tahara in even the smallest way, and so she was spared.

We can now turn our attention to Yom Kippur.

The fact that the last Tefillah of the day is called Neilah calls to mind the fact that the Neilas She’arim is taking place, but should also serve as a reminder that they have been open until then. Yom Kippur is a day on which the Sharei Tefillah are open from morning to night—an entire day of Eis Ratzon. On this day, we can achieve more with Teffilah than any other, for we need only the Ratzon for our Teffilos to be accepted.

If we understand the power and Kochos of Tefilah on Yom Kippur, we can easily understand the request of Dovid Hamelech: “Ekra Krias Shema V’Espallel Arba Tefillos V’Achar Kach Milfanecha Mishpati Yetzei”. Dovid wished to take advantage of the the Eis Ratzon that is engendered by the Sharei Tefilah being open wide all day, confident that this would enable him to achieve the Kaparah he sought.

As we engage in the Avodas Hayom of Yom Kippur, we too can seize the opportunity presented by the open Sharei Tefillah, taking advantage of each moment that we spend in Shul, grasping the Eis Ratzon with which we are presented. This will allow our Teffilos to take hold, and ensure that we too are Zoche to the Kapara we seek.