Open and Shut

Kapital 69 begins with the words “Lamenatzach Al Shoshanim L’Dovid” and is among the longer Perakim in Sefer Tehillim. Although the word Shoshanim, used in its introductory Passuk, may give the impression that these Pessukim speak about flora, Rashi explains that in fact this Mizmor was written “Al Yisroel SheHem Shoshanim Bein HaChochim”, about Klal Yisroel who are compared to roses among thorns. Sforno explains the theme of the Perek in a way that aptly matches this metaphor: “Zeh HaMizmor Teffilah Al Shibud Malchios…” The Pessukim comprise a Teffilah about pains of Galus—the ways that the thorns among which we live harm the beautiful flower of Klal Yisroel.

Indeed the Perek is full of Pessukim that speak about Galus and its challenges in very plain terms, beginning with a familiar plea: “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh”. Metzudos explains that our Tzaros are compared to the sea that threatens to sweep us away, and in response, we turn to Teffilah, crying “Hoshieni Elokim.”

A similar idea is found a few Pessukim later: “Hatzileni M’Tit V’Al Etba’ah”. We call to Hashem, asking that we not be allowed to sink in the mire of Galus, but rather “Inatzlah M’Sonai U’Mima’amkei Mayim”. Metzudos explains that Tit, which is loosely translated as sludge or muck, also refers to Tzaros, and the presence of the word “Sonai” indicates that we are Davening to be relieved of all Tzaros—those related to our enemies and those that are not.

The term “Mayim” also appears in the next Passuk: “Al Tishtifeini Shiboles Mayim V’Al Tivlaeni Metzulah”. Here, too, we ask HKBH to save us from the roaring sea and its depths—yet another plea that the Tzaros of Galus not be allowed to overtake us. Rather, we ask, “Aneni Hashem Ki Tov Chasdecha K’Rov Chasdecha Penei Eilai”. We hope that HKBH turns to us so that we may see his Chesed, “V’Al Tastir Panecha M’Avdecha.”

One of the major recurring themes found in this Perek is Teffilah. For example, the Passuk says: “Al Yevoshu Bi Kovecha Hashem Elokim Tzevakos Al Yikolmu Bi Mivakshecha Elokei Yisroel”. Metzudos explains these words as follows: if we Daven to Hashem and we are not answered, then those that have Emunah, the Kovei Hahsem, are embarrassed, for it seems that Teffilah is inconsequential.

This is perhaps unsurprising, as our lifeline in Galus is Teffilah: when we feel the waters rising around us, we cry to Hashem, hoping to arouse a Yeshua. At the same time, it is from a familiar Passuk found in this Perek that we learn about the limits of Teffilah.

The Passuk says “V’Ani Tefilasi Lecha Hashem Eis Ratzon Elokim B’Rov Chasdecha Aneni B’Emes Yishecha”. Radak explains that when the Umos mock and taunt us, we have but one refuge: Teffilah. Sforno explains these words slightly differently, however: the Meshorer who wrote these Pessukim knew that there would come a time that the Teffilos of Klal Yisroel would be affected by their stay in Galus, and so he Davened on their behalf, asking that they be spared, at a juncture that would be more of an Es Ratzon. Rashi, however, explains that this Passuk is itself a Teffilah: we ask that the moment in which we are Mispallel be an “Eis Ratzon” allowing our Teffilos to be effective..

During the Yomim Noraim, when our focus and dependence on Teffilah is paramount, the idea of an Es Ratzon is particularly empowering: we hope that HKBH will find favor in our Teffilos, allowing them to be effective on our part. In effect, our entire Avodah of Yomim Noraim, and Yom Kippur in particular, is one of “V’Ani Tefilasi Lecha Hashem Eis Ratzon Elokim B’Rov Chasdecha Aneni B’Emes Yishecha”.

At the same time, there is a Medrash that provides essential context to these words and this concept.

The Medrash at the beginning of Devarim Rabba tells us that R’ Chanina bar Pappa asked R’ Shmuel bar Nachman to explain the words “V’Ani Tefilasi Lecha Hashem Eis Ratzon…” R’ Shmuel answered: “Sha’arei Teffilah Pa’amim Neulim Aval Sha’arei Teshuva L’Olam Pesuchim”. The gates of Teffilah are sometimes open and sometimes closer—our Teffilos cannot always reach their intended destination—but the Sha’arei Teshuva is always open.

The Medrash seems to be telling us that the fact that a concept of “Eis Ratzon” exists itself implies that there are also times that are not an “Eis Ratzon”, during which the Sha’arei Teffilah are closed, and we cannot Daven effectively. This in contrast to the “Sha’arei Teshuva”, which are always open. This Medrash would seem quite relevant to the Yom HaKadosh of Yom Kippur, with its dual Avodah of Teffilah and Teshuva, and it is certainly worthwhile to understand it completely.

To do so, we must address several questions that may be asked as we contemplate this idea. First, why is this true? Why are the Sha’arei Teffilah sometimes closed, preventing our Teffilos from ascending, but the Sha’arei Teshuva always open? Also, once the Medrash tells us that the Sha’arei Teffilah are sometimes closed, one wonders: is there a way to ensure that they will be open for his Teffilos? Rashi says that the words “V’Ani Tefilasi Lecha Hashem Eis Ratzon” are themselves a Teffilah that we merit an Eis Ratzon—is there a way to increase the chances, so to speak, that we may be so Zoche?

Perhaps most pressingly, however, we must understand the words of R’ Shmuel bar Nachman himself: why does he mention the Sha’arei Teshuva at all? The words “Eis Ratzon” themselves indicate that there is a time that is not an Es Ratzon, which leads to the conclusion that “Sha’arei Teffilah Pa’amim Neulim”, why are the words “Sha’arei Teshuva L’Olam Pesuchim” germane to the discussion? What relationship exists between the Sha’arei Teffilah, which are only open at certain times, and the Sha’arei Teshuva, which are always open?

Perhaps we can answer these questions and better understand these ideas based on a Gemara that discusses Shearim.

The Gemara in Brachos tells us: “M’Yom Shecharav Bais HaMikdash Ninalu Sha’arei Teffilah…V’Af Al Pi SheSha’arei Teffilah Ninalu Sha’arei Dimaos Lo Ninalu.” Since the Bais HaMikdash was destroyed, says the Gemara, the Sha’arei Teffilah were locked, but the Sha’arei Dimaos—the gates of tears—remain open.

This Gemara seems to be linked with the Medrahs in Devarim: we learn that the Sha’arei Teffilah, which are generally only sometimes open, are affixed to a greater degree during Galus, but the Sha’arei Dimaos remain accessible. While the general ideas of Sha’arei Shamayim are a little beyond us—we do not fully grasp the ramifications of She’arim that are Pasuach or Ninal—we can understand that the Sha’arei Dimaos seem to be comparable to the Sha’arei Teshuva, with both existign in an open state. What does this tell us about Teshuva? Why, indeed, are the Sha’arei Teshuva similar to the Sha’arei Dimaos in this way—what does it mean that both are always open?

The Torah, in Parshas Ki Seitzei, speaks about the Halachos of an engaged woman who was found in a compromising situation. The Torah tells us that she is put to death “Al Devar Asher Lo Tze’aka B’Ir”, because she did not cry out in the city. It seems from the Passuk that the woman is put to death not because she committed an Aveira, but because she didn’t cry for help.

The Sfas Emes, in Likutim, explains that the assumption is that the woman was coerced to commit the Aveira, and so we may think that she is not Chayiv Misah, but the Torah teaches us that she is because Lo Tze’aka B’Ir, she didn’t cry out. If the act had been completely by force, she would have screamed for help, and the fact that she did not shows that there was an element of Ratzon.

Based on this, the Sfas Emes tells us, we can understand an important Yesod: we are not considered to be Onsim by the machinations of the Yetzer Harah, “Ki Mah SheYacholin Ligbor Al Yidei Tzeaka Aino Ones”. When something can be overcome by crying out, the absence of Tzeaka removes any claim of Ones. Continues the Sfas Emes: since the Sha’arei Dimaos are always open, Tzeaka is always possible, and if the Atzas HaYetzer truly troubled us, if it was “Nogeah Ad HaNefesh”, we would cry to Hashem for help. Therefore, the Tirdos HaYetzer do not render us Onsin. There’s an old Yiddish saying that seems to encapsulate the words of the Sfas Emes: “when it hurts, one cries”. It is these cries that are always accepted, which pass through the Sha’arei Dimaos that are permanently open. These gates cannot be closed because Dimaos are a sign that someone is touched at his very essence, that his situation is “Nogeah Ad HaNefesh”, and HKBH does not allow these cries to be turned away: “Sha’arei Dimaos Lo Ninalu”

Perhaps this is the reason that the Sha’arei Teshuva are also always open: when a person does true Teshuva, he shows that his Aveiros, and more specifically the Pirud they have caused between him and HKBH affect him to his very core. He shows that the Atzas HaYetzer are in fact an Ones, and that he has no interest in continuing to do the Aveiros that he once did. The Teshuva that passes through the Sha’arei Teshuva is guttural and instinctive and comes from a deep desire to be closer to Hashem—like Dimaos themselves, this Teshuva cannot be turned away.

Based on this idea, we can suggest that R’ Shmuel bar Nachman mentions the Sha’arei Teshuva in his Memra to teach us how to open the Sha’arei Teffilah. If Teffilah is something that we do because we must, or we see it as the way to attain our wants, then we may find ourselves in a situation of Sha’arei Teffilah Pa’amim Neulim. But, if we see Teffilah as something that we do because we can, as a way to connect to HKBH who knows our true needs, if Teffilah is “Nogeah Ad HaNefesh”, then perhaps we will find a moment of Sha’arei Teffilah Pa’amim Pesuchim, allowing ourselves to achieve an Eis Ratzon.

Yom Kippur is a day in which we engage in two essential activities: Teshuva and Teffilah, and these ideas can help us understand how to approach this Avodah. On this day, when there are no distractions, when the Satan himself is prevented from carrying out his mission, we can access our core essence. We can examine ourselves honestly and recognize how far our Aveiros have pushed us, and awaken our deepest desires to close that gap. The Kedusha of Yom Kippur allows us to see that the Atzas HaYetzer has affected us in a way that is Nogeah Ad HaNefesh, and we can take the opportunity for Tzeaka.

This is the unfathomable opportunity that Yom Kippur presents: true introspection will allow our Teshuva, our Teffilos, and our Diamos to each penetrate their respective She’arim, reaching the Kisei HaKavod. If we seize this opportunity, allowing our deepest desires for Kirvas Elokim to emerge, then we will certainly be Zoche to a Gmar Chasima Tova and a year in which we find all gates open to us.