To:	 "Hebraic Heritage Newsgroup"<heb_roots_chr@geocities.com>
Date:	 Thu, 9 Oct 1997 02:14:36 
Subject: "SHABBAT SHALOM:  YOM KIPPUR"  
To:	 heb_roots_chr@geocities.com
From:	 "Root & Branch Association, Ltd." <rb@rb.org.il>
Subject: R&B News Service - "SHABBAT SHALOM:  YOM KIPPUR"  Commentary
	 by Rabbi Shlomo Riskin
SHABBAT SHALOM:  YOM KIPPUR 
by Rabbi Shlomo Riskin
EFRAT, October 9, Root & Branch: Yom Kippur - the Day of Atonement - 
is the 'great white fast' of the Jewish Year.  As there are additional 
prohibitions on that day - no sexual relations, no anointing the body 
with oils, no bathing and no wearing of leather shoes-- one might 
assume that Yom Kippur is a day of awe and anxiety, of despair and 
dread - certainly not a day of joy and celebration.
However, the last Mishna of the Tractate Ta'anit declares that "there 
were no more joyous days for Israel than Yom Kippur and the Fifteenth 
Day of Av."
Furthermore, Yom Kippur --like all the other festivals of the Jewish
calendar-- has the power to cut short and even entirely cancel the mourning
period of a mourner.  In the words of the Talmud: "The rejoicing of the
nation (since the Bible enjoins all of Israel 'to rejoice on the Festival')
pushes aside the mourning of the individual." [B.T. Moed Katan, 
third chapter]
The fact that Yom Kippur is included together with all the usual festivals
which cancel mourning, is further affirmation that the deprivations of Yom
Kippur are only skin-deep - and that somehow Yom Kippur must be seen as a
day of joy.
The Sabbath can never "play host" to a day of national sadness.  Hence, 
if Tisha B'Av (the Ninth Day of Av, memorial of the destruction of both
Temples and a day marked by the exact same prohibitions as Yom Kippur)
calendrically falls out on the Sabbath, the observance of the fast and other 
restrictions are delayed to the following day.
As this year testifies, Yom Kippur can and does fall out on Shabbat - and
the Day of Atonement is not seen by our Sages as being antithetical in any
way to the usual Sabbath joy and celebration!
What we've been saying up to now certainly sounds plausible, except for the
simple fact that the Torah's references to Yom Kippur usually appear in a
much darker light: 
"It (Yom Kippur) shall be unto you a sabbath of solemn
rest, and you shall afflict ('v'initem') your souls..." [Lev. 23:32]
We find the same word, 'v'initem' used in Bamidbar: "And on the tenth day
of this seventh month you shall have a holy convocation, and you shall
afflict [v'initem] your souls..." [Num. 29:7]
How are we to reconcile these two dimensions of Yom Kippur?  On the one
hand, it's clear that Yom Kippur is a day of celebration and joy - after
all, the Torah teaches that "this day shall atonement be made for you to
cleanse you from all your sins" [Lev. 16:30] - but the notion of
"afflicting the soul" is hardly compatible with a festival.
To explore this issue, we should first take a closer look at the word
'v'initem' - usually translated as "you shall afflict".  In fact, the three
letter root 'anah' (ayin, nun, heh) has two distinct meanings, virtually
the opposite of each other.  Early in Exodus, we read how the Egyptian
taskmasters afflicted (same root) the Israelites [Ex. 1:11-12], and indeed
the Hebrew word 'oni' means poverty.
However, several Biblical verses earlier in Parashat Ki Tavo, the same root
word has nothing at all to do with affliction.  We read about the
commandment to bring the first fruits: "And you shall sing out ('v'anitah')
and say before the Lord your G-d..." [Deut. 26:5] which, our Sages
interpret, means to chant with a tune of cantillation.  
It is apparently on this basis that our Sages differ as to the translation
- and therefore the major characteristic - of the Passover matzah,
Biblically referred to as 'lehem oni'; there are those who take the words
"bread of affliction", and there are others who insist that it is the
"bread over which many words are sung."
A striking Biblical passage remarkably points out these two contradictory
meanings for the Hebrew root 'ani'.  When Moses is returning to the Israeli
encampment after having received the Torah from G-d, he is walking together
with his faithful disciple Joshua - who has waited for him beneath the
stars during the entire forty-day period.
Although G-d had apparently informed Moses of the Israelite transgression
with the golden calf - "Go get down, because your nation is corrupted" [Ex
32:7] - Joshua seems to be unaware of the egregious transgression which
transpired.
The Torah records how "... Joshua heard the noise of the people as they
shouted" [ibid. 17] with 'b'reioh' the word the Torah uses to describe the
noise that Joshua hears, being a kind of broken staccato (truah) sound,
perhaps reminiscent of the ululating sound of Sephardi women, used both at
weddings as well as at funerals.  Then comes a
rather cryptic verse, based upon the contradictory verb we have been
discussing, 'ani'.  "It is not the sound of them that respond (anot) in
victory, neither is it the sound of them that respond (anot) in defeat, but
it is the noise of them that respond (anot) which I hear." [ibid. 18]
A secondary meaning of the root 'ani' is a response - which may be positive
or negative depending on the stimulus, a cry-sob as a result of affliction
(defeat) or a laugh-song as a result of celebration (victory).  The line
between exultant joy and fearful panic can be very thin, so that the sounds
of hysterical laughter and hysterical weeping are
virtually inter-changeable.  This contradictory emotion may be what the
Israelites experienced around the golden calf. Moses is their link to G-d.
But Moses is no longer there.  Is he still alive?  The Israelites find
themselves leaderless - bereft of their link to G-d - when they need their
leader - shepherd most, when they are alone in a strange and hostile
desert.  Without their philosopher - King - shepherd to provide the compass
cloud by day and fire by night, they become anxious and disoriented.  They
can only think back to Egypt and the way the Egyptians would dance around
their idolatrous calves as gods and directors.  But they realize that the
calf is not powerful, that it was G-d who took them out of Egypt, that it
was G-d who proved the impotence of all other deities.
Nevertheless, without Moses they have nowhere else to turn.  And so they
dance around the calf, and they push themselves into a frenzy of song and
dance and laughter - but deep down they're crying and weeping.  It is
precisely that hysterical frenzy which Joshua hears, the contradictory
'anot', a song-cry a laugh-sob.
In the context of Yom Kippur, the 'v'initem et nafshotaichem' doesn't have
to mean, 'You shall afflict your souls.'  As we've been demonstrating, one
possible understanding is that it's a combination word.  On the one hand
it's the Tenth Day of Repentance, and I can't mask over the fact that I've
looked deeply into my soul over these last few days, I've exposed  my 
weaknesses and shortcomings, and that causes me to weep with anxiety 
and dread lest I be found wanting on the Day of Judgment.
But Yom Kippur is also the Day of Atonement, when all sincere penitents are
guaranteed absolution, the possibility of starting a new slate, "standing
pure before the Divine". 
It's this most comforting element of Yom Kippur that allows me to rejoice
during the Festival of Forgiveness.
I would even like to suggest an alternative meaning, which is entirely
positive. 'V'initem' need not mean you shall 'afflict' your souls; it can
also be translated: 'You shall enable your souls to sing, to rejoice.'  You
shall free your souls, allow your souls to be rid of all of the usual
bodily needs, constraints and desires and dedicate a 25 hour period to the
spirit and the Divine.  Indeed, Maimonides codifies the laws of Yom Kippur
as enabling our bodies to rest ('lishbot') from food, drink and sex - not
in the sense of prohibition but rather in the sense of re-creation and
repair. [Laws of Shvitat HaAsor 1,12]
Within the comforting embrace of a G-d of love and forgiveness on Yom
Kippur, my bodily needs becomes of almost no account as my soul takes over
my personality and my person - my soul which soars, my soul which sings.
On this Sabbath of Sabbaths, I feel the eternity of the world of the spirit
and this joy is greater than any other.
     
Shabbat Shalom and Hag Sameach. 
Rabbi Shlomo Riskin
Efrat, Israel
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To educate, train and equip for study both the Jew and Non-Jew 
in the Rich Hebraic Heritage of our Faith.
                     Eddie Chumney
                     Hebraic Heritage Ministries Int'l

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